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Tower houses and waterways

, 1988; Kean, 1995 ). It may not be coincidence that the tower house can be used as a navigational aid, considering that its original occupier was John Sely, Bishop of Down. Pilots could have rowed out from either of the local port towns of Portaferry or Strangford, both sites of tower houses which commanded their respective harbours, to meet ships intending to pass through the Narrows, to guide them safely in. The Narrows is an appropriately named tidal passage passable when travelling in the same direction as the tide. Since vessels may have had to wait up to eight

in The Irish tower house
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what history tells us would be true, past events have not yet occurred but are waiting to do so at the moment when we think of them.6 Despite its tragic and traumatic historical context, the experience of time that Sebald describes through Austerlitz will be familiar to many of us. In my own case, I remember a particular moment in which a set of vivid sensory experiences caused a hallucinatory flashback to a time in my childhood, a kind of experience shared by many people I have spoken to about it, and made famous, of course, in Volume 1, ‘Swann’s Way’, of Marcel

in Curatopia
The last Saite ruler, Psamtek III

‘Arabs’11, the local desert inhabitants, which was deemed crucial to the logistics of sending an army across the Sinai desert.12 Cambyses took the advice and signed a formal treaty with the king of the ‘Arabs’ to enlist his help.13 In 525 BC, with these desert-dwellers as his guides, and camels laden with waterskins, Cambyses successfully crossed the northern Sinai and entered Egypt via the Pelusiac branch of the river Nile.14 Psamtek had taken up positions near the coast at Pellusium with his Egyptian and mercenary army and waited for the Persian attack. Despite a

in Egypt of the Saite pharaohs, 664–525 BC
Post-connoisseurial dystopia and the profusion of things

end. There’s so much that we could collect and that we could display, so many stories that we could tell. Already, we have so much. Actually, we even have so much that we haven’t fully catalogued or researched yet – our backlog is pretty scary, well, as you can see – those things on the tables over there waiting to be catalogued are just part of it. And don’t even ask about digitisation. We are hardly alone in this. So many museums are in this position. Our storage is already filled to bursting point, so it is really hard to justify collecting more. But at the same

in Curatopia
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block was the physical access point for the use of all classes of visitor or patient admissions. In the early asylum plans, these blocks took on a textbook plan, usually including an entrance hall, a waiting room, an office, and staff quarters. Common to most admission blocks were a waiting room, board or committee meeting rooms, the offices or living spaces of the manager (and sometimes his family), an inspection lobby, and a physician’s room (based on Watson and Pritchett 1819 ; Irish Architectural Archive Murray Collection: 0092/046–0420–422; Copies of all

in An archaeology of lunacy

collections. Even in the so-called new museums or in local cultural centres, the task of the curator always involves deciding what to save and what to lose, what to remember and what to tell, what gets performed and what stays off-stage, what is translated (made new) and what is consigned to oblivion. Moreover, to speak of ‘deciding’ these questions is misleading. Time does not wait for us to make up our minds. My first example is provided by the anthropologist Nelson Graburn in an article for a special section on ‘Indigenous curating’ in the journal Museum Anthropology in

in Curatopia
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A Tongan ‘akau in New England

man named Mick or Dick Russell from drowning; and, third, that Russell had given him the club as a token of his esteem and thanks, for Hammond reports that Russell ‘valued it pretty high’. The second part of the document gives an account of the rescue in Darius Hammond’s voice: It was a party I led out sailing & he fell overboard & he never come up & I waited until I saw the bubbles a-comin’ up & I leave a blue fish trail [i.e. drail] over the place & drew it gently & fetched him in the side & he was full of water down there but he come up as light as a pound weight

in Curatopia
Curatorial bodies, encounters and relations

 that the Hawaiian and Māori delegation had not yet left; rather, they were waiting at the gate to board the very same Hawaiian Airlines plane that she and Nepia had just disembarked from. Separated by thick tempered glass, Kahanu and Kamana‘opono Crabbe, Ka Pouhana (CEO) of the Office of Hawaiian Affairs shared a honi, a greeting that embodied an understanding of the magnitude of the moment of Kalani‘ōpu‘u’s return, and the multitudes whose mana (power, authority, reputation) had made it possible. Nepia captured the moment (Figures 18.1 and 18.2), an image that reveals

in Curatopia
Nekau II and Psamtek II

they had reached the eastern frontier of Egypt. However, Nebuchadnezzar’s domination over these newly conquered territories was not assured as long as Egypt remained independent, and so Nebuchadnezzar decided to launch an attack on Egypt itself. He took the coastal route along the eastern Mediterranean seaboard, reaching Tell el-Kedua, the ‘Migdol’ fortress in the eastern Delta, where the Egyptian army was drawn up and waiting. According to the Babylonian Chronicle,22 in the ensuing battle, both sides suffered severe losses, causing Nebuchadnezzar to withdraw back to

in Egypt of the Saite pharaohs, 664–525 BC

.). This latter point may be questioned though, as much of business relies upon pretence and ostentation. For example, a lord seeking to do business with a merchant to sell his produce (or vice versa) would have wanted to show his wealth for the psychological impact when coming to an agreement. Through his ostentatious display he would have shown that he was not relying on the success of this deal and could wait to sell the produce while he found a better bidder. Social aggrandisement would surely have also have played a part, since even men of the same social status

in The Irish tower house