Remembering and Forgetting in the Roman Provinces

Eckardt, Hella

doi:10.16995/trac2003_36_50

Cited by 6 publications

(6 citation statements)

References 12 publications

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“…81 Mainstream medicine used gems, 75 Winchester Museums Archaeology Service, Mews Lane 1995 Archive; Gilchrist andSloane 2005, 246, 114. 76 Meaney 1981, 117;Eckardt 2003, 42. 77 Oakley 1965.…”

Section: Materiality: the Occult Power Of Naturementioning

confidence: 99%

Magic for the Dead? The Archaeology of Magic in Later Medieval Burials

Gilchrist¹

2008

Medieval Archaeology

114

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THIS PAPER EXAMINES patterns in the placement of apotropaic objects and materials in high-to late-medieval burials in Britain (11th to 15th centuries). It develops an interdisciplinary classification to identify: (1) healing charms and protective amulets; (2) objects perceived to have occult natural power; (3) 'antique' items that were treated as possessing occult power; and (4) rare practices that may have been associated with the demonic magic of divination or sorcery. Making comparisons with amulets deposited in conversion-period graves of the 7th to 9th centuries it is argued that the placement of amulets with the dead was strategic to Christian belief, intended to transform or protect the corpse. The conclusion is that material traces of magic in later medieval graves have a connection to folk magic, performed by women in the care of their families, and drawing on knowledge of earlier traditions. This popular magic was integrated with Christian concerns and tolerated by local clergy, and was perhaps meant to heal or reconstitute the corpse, to ensure its reanimation on judgement day, and to protect the vulnerable dead on their journey through purgatory.

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Section: Materiality: the Occult Power Of Naturementioning

confidence: 99%

Magic for the Dead? The Archaeology of Magic in Later Medieval Burials

Gilchrist¹

2008

Medieval Archaeology

114

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“…The study of the Roman world through the lens of collective memory has developed greatly in recent years (see e.g. Van Dyke and Alcock 2003;Eckardt 2004;Borić 2010;Galinsky 2014;Galinsky and Lapatin 2015). This body of work has demonstrated that memory played a strong role in how past peoples understood their past in relation to their present and that these collective memories of the past could be both embraced and rejected.…”

Section: Tasting Memoriesmentioning

confidence: 99%

‘Sweet and Delicious, he who Tastes it will Go Back to it’: Food, Memory and Religion in the Roman Middle East

Kamash¹

2018

Theoretical Roman Archaeology Journal

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This article aims to understand food habits in Roman-period temples in the Middle East by exploring the nexus of taste, architecture and memory. This article shows that there was a range of flavours and tastes associated with religious behaviour and some that were explicitly not associated with religion. Where the data allow, this article demonstrates that some food practices can survive in cultural memory and be brought back after a seeming break of several hundred years: a glimpse of habits that are hard to break. I argue that we need to look beyond the rooms with benches to the whole temple building to understand the interplay between the foods eaten and the setting in which that happened. One of the strongest habits seems to have been the selective and deliberate incorporation of food memories into the fabric of the buildings. While there are clear similarities in behaviour across a wide tranche of time and space, there are also idiosyncracies that echo the malleability of memory to reflect long-term habits, but also to be open to new introductions.

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“…The longevity of these brooches may allow them to be recognised as heirlooms, which were bound up in the creation and manipulation of both personal and social memory (Lillios 1999: 243). Social memory, however, is not fi xed and is continually reproduced by societies through active remembering as well as the forgetting of certain aspects of their past (Forty 1999: 1-18;Eckardt 2004;Williams 2006: 2). One way in which this can be achieved is through the use of selected items of material culture.…”

Section: Depositional Practices and Social Memorymentioning

confidence: 99%

From Treasured Items to Trash? The Use of Brooches in Roman Cornwall in the Creation of Identity and Social Memory

Thomas

2016

Theoretical Roman Archaeology Journal

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Remembering and Forgetting in the Roman Provinces

Cited by 6 publications

References 12 publications

Magic for the Dead? The Archaeology of Magic in Later Medieval Burials

Magic for the Dead? The Archaeology of Magic in Later Medieval Burials

‘Sweet and Delicious, he who Tastes it will Go Back to it’: Food, Memory and Religion in the Roman Middle East

From Treasured Items to Trash? The Use of Brooches in Roman Cornwall in the Creation of Identity and Social Memory

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