ΑΡΘΡΑ | 2023
In S. Nanoglou & L. Meskell (eds), The Materiality of Representation, Journal of Archaeological Method and Theory 16.3 (September 2009): 205-230.This paper examines the materializing practices of bodies at the Neolithic site of Çatalhöyük. We focus on the clay and stone figurine corpus (over 1,800 total, with over 1,000 of those being diagnostic), but also consider other media such as wall paintings and sculptured features, as well as the skeletal evidence.
In S. Nanoglou & L. Meskell (eds), The Materiality of Representation, Journal of Archaeological Method and Theory 16.3 (September 2009): 157-161.Issues of materiality are gaining ground in archaeology, although there are still conflicting views over the usefulness of the concept. Despite the controversy over the concept itself, all interlocutors converge in the need to focus on the material aspect of the world, on the material part of material culture. Historically, this could be seen as a counteraction to an overt emphasis upon the cultural as an intellectual construct that has dominated many recent attempts to reconstruct the past, but the move does not restrict itself to that. Accordingly, in this issue our understanding and use of the term is on the broadest level. It pertains to the “thingness” of things, to that aspect of things that gives them a material presence in the world.
Journal of Prehistoric Religion XXII (2010): 57-61.In 1988, the archaeological team under the direction of Paul Åström unearthed in Area 8 at Hala Sultan Tekke a building complex consisting of five rooms. Room 67 is the main room of this complex. The complex was interpreted as a sanctuary as its plan is considerable to that of sanctuaries at Kition and Enkomi.
Journal of Prehistoric Religion XXII (2010): 39-56.Delos was a major religious centre in antiquity, yet the origins of this small island’s earliest known cults – those of Apollo, Artemis and Hera – are poorly understood. The author argues that sanctuaries dedicated to these deities developed in the Early Iron Age, mainly in the eighth century BC.
Journal of Prehistoric Religion XXII (2010): 7-38.This article reconsiders both the presence and role of maternal, kourotrophic, and child-oriented iconography in the Minoan repertoire. Contrary to the received wisdom, the only kourotrophic iconography in Minoan Crete is not a Mycenaean-influenced figural group from Mavrospelio cemetery, but a strongly Egyptianizing plaque from Monastiraki.
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The article publishes a neolithic fibre from Drakaina Cave (Kephalonia, Greece). This uncommon material was found in a rich archaeological unit of the eastern roofed part of the cave, particularly in the southern part of trench Δ5 , excavated in July 2004 and dated most probably to the late 6th millennium BC (radiocarbon dating is pending). Considering the nature of the deposit of this unit, it consisted mainly of ash and charcoal fragments alongside with burnt food remains, i.e. bones, seeds, as well other plant substance. There is little doubt that the unit represents, largely, the in situ remnants of a hearth. From the aforementioned unit/deposit, a soil sample (6 litres in sum) was collected for water flotation, in which the microscopic fibre was discovered.