The Archaeology of Ritual

Swenson, Edward

doi:10.1146/annurev-anthro-102214-013838

Cited by 82 publications

(26 citation statements)

References 79 publications

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“…Early sentiment within archaeology held that material evidence considered indicative of ritual behavior required too much inference to be accurate (Hawkes 1954); however, during the past several decades, archaeologists have increasingly studied "ritual" to elucidate many facets of past social activity, especially those pertaining to power relations and identity, along with cognition and social memory (Swenson 2015). Indeed, the recent recognition that ritual is pervasive in all aspects of life has likely facilitated growing interest in this field of study (see Boivin 2009;Hodder 1982;Insoll 2004Insoll , 2009Insoll , 2012.…”

Section: Archaeology Of Ritualmentioning

confidence: 99%

Is It Ritual? Or Is It Children? Distinguishing Consequences of Play from Ritual Actions in the Prehistoric Archaeological Record

Langley¹,

Litster²

2018

Current Anthropology

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This paper identifies a significant interpretive issue for prehistoric archaeology: distinguishing adult ritual actions from the activities of children in the archaeological record. Through examining ethnographic accounts of recent huntergatherer children and reconsidering archaeological patterns and assemblages in light of these data, we explore how the results of children's play can be-and likely have been-misinterpreted by archaeologists as evidence for adult ritual behavior in prehistoric contexts. Given that children were a significant component of past hunter-gatherer (and other) societies, the fact that the material components of their activities overlap tremendously with items used in adult rituals must be routinely considered by archaeologists if we are to reconstruct robust understandings of past peoples all over the globe.

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Section: Archaeology Of Ritualmentioning

confidence: 99%

Is It Ritual? Or Is It Children? Distinguishing Consequences of Play from Ritual Actions in the Prehistoric Archaeological Record

Langley¹,

Litster²

2018

Current Anthropology

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“…Ritual is most often associated archaeologically with sacred and mortuary sites; it is often conflated with religious practice, but there also are domestic and secular rituals (Rowan 2011), as well as ritualized regular practice (Hayden 2014;Russell 2015). Theorists who study ritual recognize the problems with the sacred and profane dichotomy and its associated complications (e.g., Rowan 2011;Swenson 2015). Archaeologists who analyze cooking and food preparation are poised to contribute to the discussion.…”

Section: Cooking and Ritualmentioning

confidence: 99%

Archaeological Studies of Cooking and Food Preparation

Graff

2017

J Archaeol Res

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Foodways have been a component of archaeological research for decades. However, cooking and food preparation, as specific acts that could reveal social information about life beyond the kitchen, only became a focus of archaeological inquiry more recently. A review of the literature on cooking and food preparation reveals a shift from previous studies on subsistence strategies, consumption, and feasting. The new research is different because of the social questions that are asked, the change in focus to preparation and production rather than consumption, and the interest in highlighting marginalized people and their daily experiences. The theoretical perspectives the literature addresses revolve around practice, agency, and gender. As a result, this new focus of archaeological research on cooking and preparing food is grounded in anthropology.

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“…As Silvana A. Rosenfeld and Stefanie L. Bautista discuss in the introduction to this volume, identifying ritual practice in the archaeological record poses real challenges (vis. Swenson 2015), but these challenges do not only afflict Andeanists. For example, the identification of specific sets of features and artifacts at British archaeological sites as "structured deposits"-some interpreted as the product of ritual actions-has been discussed by Duncan Garrow (2012).…”

Section: Acknowledgmentsmentioning

confidence: 99%

Reconstructing Early Colonial Andean Ritual Practice at Pukara, Peru: An Architectural Approach

Abraham¹

2017

Rituals of the Past: Prehispanic and Colonial Case Studies in Andean Archaeology

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Prehispanic settlements in the LowerEvery July 16, the people from the small town of Chavín de Huántar in Ancash, Peru, celebrate the Virgen del Carmen festival. A clear fusion between Catholic and Andean beliefs, the Virgen del Carmen celebration is a well-organized event that involves the entire community. Typically, two sponsors (mayordomos) are in charge of organizing the festivities, which include the procession of the Virgen (figure 1.1), a mass at the local church, a live music band, a potluck meal, and bullfighting. To prepare for this event, the community is divided to partake in particular activities, such as preparing chicha (a traditional alcoholic corn beverage), baking special breads, and sacrificing pigs and chickens for consumption. Some of the classic Andean principles of reciprocity, community, and duality can be seen during this celebration (Murra 1975; Rostworowski de Diez Canseco 2001). Locals and visitors clearly enjoy these days of praying, dancing, eating, drinking, and fireworks. The Virgen del Carmen festival coincides with the beginning of the harvest season, the most important time in the agricultural cycle for farming communities. The celebrations, however, also renew ties with Catholic figures by attending mass, praying, and participating in the colorful procession while also strengthening relationships among local townspeople who must work together in preparing the food (e.g., meat, bread, and alcohol) for public consumption. Ethnographic and ethnohistoric studies have shown that the interplay of customary and collective actions among humans and 4 SI LVANA A. ROSENFELD AND ST EFANI E L. BAU T ISTA between humans and non-humans or supernatural agents, through the ritual mixture of Catholicism and indigenous practices, has been central to many communities in both South America and Mesoamerica (e.g., Nutini 1988; Rostworowski de Diez Canseco 1992). This volume seeks to highlight, from different archaeological perspectives and contexts across the Andes, how ritual affected or was affected by the diverse groups of peoples in this region.The practice of ritual across time has long fascinated anthropologists, as it can highlight some of the most integral, emotive, and elaborative practices of human life. The study of ritual can demonstrate the interconnections among the various aspects of society, such as religion, politics, and economy. Though ritual has long been important to anthropologists (e.g., Bastien 1978; Bolton 1979; Flores Ochoa 1977; Geertz 1973; Rappaport 1999;Turner 1967), archaeologists have only more recently recognized the importance of studying ritual and its role in past societies (e.g., Bauer and Stanish 2001; Benson and Cook 2001; Kyriakidis 2007). Ritual is now considered a major component in the development of some ancient sociopolitical systems, as it aided in their creation, maintenance, and change (DeMarrais, Castillo, and Earle 1996; Marcus and Flannery 2004; Pauketat et al. 2002).While there have been discussions of how different archaeological frameworks ...

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The Archaeology of Ritual

Cited by 82 publications

References 79 publications

Is It Ritual? Or Is It Children? Distinguishing Consequences of Play from Ritual Actions in the Prehistoric Archaeological Record

Is It Ritual? Or Is It Children? Distinguishing Consequences of Play from Ritual Actions in the Prehistoric Archaeological Record

Archaeological Studies of Cooking and Food Preparation

Reconstructing Early Colonial Andean Ritual Practice at Pukara, Peru: An Architectural Approach

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