In this post, I wanted to talk a bit about an archaeologist I admire, Sonya Atalay. I saw her speak two weeks ago here at Brown and her work will continue to inspire and problematize my research projects.
Overview and context
Sonya Atalay is currently Associate Professor of Anthropology at the University of Massachussets, Amherst. Her research interests include community-based research and indigenous archaeology and heritage. Her book Community-Based Archaeology: Research with, by, and for Indigenous and Local Communities (Berkeley: University of California Press, 2012) is a pioneering work in the field of engaged archaeology. Atalay’s interest in community-based participatory research (CBPR) draws on her Anishinabe (Ojibwe) heritage. She has worked extensively with American Indian communities, especially in the Midwestern United States. Here I will focus not on this research but rather on Atalay’s work in Çatalhöyük, an archaeological site in southern Turkey.
Çatalhöyük is most famous for the remains of a large, densely packed settlement from around 9000 years ago. The ruins point to a community that was remarkably complicated for its time. The site is particularly important because it testifies to “the evolution of social organization and cultural practices as humans adapted to a sedentary life,” including early forms of religion (to quote from the site’s inscription as a UNESCO World Heritage Site). Çatalhöyük was first excavated in 1958, but the current project dates to 1993. This second phase of excavation is based on the principles of post-processual archaeology developed by Ian Hodder, the site’s director. In short, this theoretical movement emphasizes the subjectivity of archaeological interpretations, undermining positivist tendencies and universalist claims. In other words, Çatalhöyük is a natural environment for the implementation of Atalay’s engaged archaeology. Continue reading Engaged Archaeology: Sonya Atalay’s Work at Çatalhöyük
This paper was delivered as part of a student-led symposium on the life and legacy of John Wesley Gilbert held on 2 March 2018, as part of the Joukowsky Institute’s conference entitled State of the Field 2018: Archaeology and Social Justice. A video recording is available here; my presentation begins at 30:30. The slides I used are available here, and I’ve added the appropriate images below when possible. Any questions or comments are very much appreciated (as are requests for sources)!
In this paper, I analyze primary sources to reveal contemporary attitudes to Gilbert and his work as a cleric, a writer, and a scholar. First, I discuss Gilbert’s relationship with Methodism, including his mission to the Congo. I then turn to Gilbert’s political activity and contemporary reception, before ending with Gilbert’s modern legacy. I argue that these three facets of Gilbert’s life – his religion, politics, and scholarship – reflect three different approaches to John Wesley Gilbert, the man and the symbol. Paying close attention to the shifting emphases in the legacy of John Wesley Gilbert pushes us to be more reflexive in our own approaches to him and reflect on how our politics are entangled with the representation of the past. Continue reading Scholar, Activist, or Religious Figure? John Wesley Gilbert’s Reception and Legacy
I wanted to briefly talk about the presentation of recent Cypriot history in Turkish and Greek textbooks. This subject was treated very adroitly in the volume edited by Rebecca Bryant and Yannis Papadakis entitled Cyprus and the Politics of Memory, and I don’t want to beat a dead horse. But there’s a few interesting observations I’d like to make towards the end of this post.
Cyprus is an island in the Mediterranean with a long documented history, including Mycenean settlement in the second millennium BCE and a Greek presence since. In the past four thousand years, the island has been governed by many major powers, including – in chronological order – Egyptians, Romans, Venetians, Ottomans, and the British. In July 1878, the British Empire assumed control of the island from the Ottoman Empire. This short background is necessary to understand the context for the narratives I discuss here.