Archaeological cultural taxonomy is a practical necessity. It singles out more or less coherent patio-temporal entities and facilitates scholarly exchange and communication. However, these practical conventions tend to take an independent life of their own, and sometimes constrain creative research endeavors. It is well known that ―the name is not the thing‖. Archaeological cultural taxa are relatively flexible entities, not perfectly self-contained units. Despite this realization, change documented from one archaeological culture to the next is generally framed in term of ‗transition‘, a legacy of classic gradualism. This paper addresses the issues of change and the nature of the Chalcolithic/Early Bronze Age interface in the Southern Levant, from the vantage point of a small cave located in the Nahal Tillah valley in Northern Negev, Israel. Genomic and intra-site archaeological data suggest the situation to be a robust illustration of punctuated equilibrium, without evidence of continuity between the ending Chalcolithic and the emerging Early Bronze Age societies.
{"title":"From Chalcolithic to Early Bronze Age: A view from Abu Hof Cave 22 (Israel)","authors":"A. F. Holl, Leslie Dawson","doi":"10.4314/ijma.v2i19.2","DOIUrl":"https://doi.org/10.4314/ijma.v2i19.2","url":null,"abstract":"Archaeological cultural taxonomy is a practical necessity. It singles out more or less coherent patio-temporal entities and facilitates scholarly exchange and communication. However, these practical conventions tend to take an independent life of their own, and sometimes constrain creative research endeavors. It is well known that ―the name is not the thing‖. Archaeological cultural taxa are relatively flexible entities, not perfectly self-contained units. Despite this realization, change documented from one archaeological culture to the next is generally framed in term of ‗transition‘, a legacy of classic gradualism. This paper addresses the issues of change and the nature of the Chalcolithic/Early Bronze Age interface in the Southern Levant, from the vantage point of a small cave located in the Nahal Tillah valley in Northern Negev, Israel. Genomic and intra-site archaeological data suggest the situation to be a robust illustration of punctuated equilibrium, without evidence of continuity between the ending Chalcolithic and the emerging Early Bronze Age societies.","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47671745","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
A. Arnaiz-Villena, Marcial Medina, I. Juárez, Valentin Ruiz-delValle, Félix Lancha-Gómez, Roberto Gil-Martin, J. Rodríguez-Rodríguez, Luis Mata, Fabio Suarez-Trujillo
Lineal Megalithic Rock Scripts have been found by us: 1) associated to megaliths in Southern Iberia Dolmens at Alcalar Dolmen (Portimao, Portugal), Cumbres Mayores Dolmens (Huelva, Spain) and in a fallen menhir at Zalamea la Real (Huelva, Spain); 2) not associated to megaliths in rocks or stones sizing from a fist in size to 110 cm or more at Zalamea la Real (Huelva, Spain) and other Malaga coastal sites; 3) in widespread rocks and stones in all main Canary Islands; and 4) in an Algerian Sahara shelter (Ti-m Missaou, Ahaggar Mountains area). These lineal megalithic rock scripts are sometimes identical to those of Iberian-Tartessian signary or are admixed with them on rocks. Other authors have also found them in several parts of southern Europe and also in Canary Islands. Some of the signs are repeated and have for us a funeral and religious meaning on the basis of Mother Goddess neolithic/paleolithic religion and Basque Iberian correspondence. It is postulated that these scripts may be the origin of Iberian-Tartessian signary and/or that these widespread stones/rocks were written by people who were learning to write, in contrast to, for example, the defined Iberian scripts found both at Lanzarote and Fuerteventura (Canary Islands), sometimes admixed with them. In the present paper, we describe Lineal Megalithic Script on rock/stones at a pass (between a chain of volcans or “degollada”) on the way from Tefía to Tetir, close to Fuerteventura capital, Puerto del Rosario. These Lineal Megalithic Scirpts are postulated to be precursors of lineal writing of Berber, Iberian-Tartessian, Etruscan, Old Italian Languages, Minoan, Latin, Greek, and others like Runes, Grandeshnitsa and Vinca scripts.
我们已经发现了大型石器时代的线条岩石脚本：1）与Alcalar Dolmen（葡萄牙Portimao）、Cumbres Mayores Dolmen（西班牙Huelva）的南伊比利亚Dolmen和Zalamea la Real（西班牙Huerva）的一个倒下的menhir的巨石有关；2） 与Zalamea la Real（西班牙韦尔瓦）和其他马拉加海岸遗址的巨石或大小从拳头到110厘米或更大的石头无关；3） 在加那利群岛的所有主要岛屿上分布着广泛的岩石和石头；和4）在阿尔及利亚撒哈拉的一个避难所（蒂米萨乌，阿哈加山脉地区）。这些线性巨石岩石文字有时与伊比利亚鞑靼王朝的文字相同，或者在岩石上与之混合。其他作者也在南欧的几个地区和加那利群岛发现了它们。其中一些标志是重复的，对我们来说具有葬礼和宗教意义，基于新石器时代/旧石器时代的女神母亲宗教和巴斯克-伊比利亚的对应关系。据推测，这些文字可能是伊比利亚-鞑靼符号的起源，和/或这些广泛分布的石头/岩石是由正在学习书写的人书写的，与之形成对比的是，例如，在兰萨罗特和富特文图拉（加那利群岛）发现的伊比利亚文字，有时与它们混合在一起。在本文中，我们描述了从特菲亚到特蒂尔（靠近富特文图拉首府罗萨里奥港）的一个山口（火山链或“degollada”之间）的岩石/石头上的大型石器时代线条文字。这些大石器时代的直系Scirpts被认为是柏柏尔语、伊比利亚鞑靼语、伊特鲁里亚语、古意大利语、米诺斯语、拉丁语、希腊语和其他如Runes、Grandeshnitsa和Vinca文字的直系书写的先驱。
{"title":"Lineal Megalithic Scripts found at Degollada de Facay, Fuerteventura (Canary Islands, Spain): A support of prehistoric megalithic Guanche Culture","authors":"A. Arnaiz-Villena, Marcial Medina, I. Juárez, Valentin Ruiz-delValle, Félix Lancha-Gómez, Roberto Gil-Martin, J. Rodríguez-Rodríguez, Luis Mata, Fabio Suarez-Trujillo","doi":"10.4314/ijma.v2i19.3","DOIUrl":"https://doi.org/10.4314/ijma.v2i19.3","url":null,"abstract":"Lineal Megalithic Rock Scripts have been found by us: 1) associated to megaliths in Southern Iberia Dolmens at Alcalar Dolmen (Portimao, Portugal), Cumbres Mayores Dolmens (Huelva, Spain) and in a fallen menhir at Zalamea la Real (Huelva, Spain); 2) not associated to megaliths in rocks or stones sizing from a fist in size to 110 cm or more at Zalamea la Real (Huelva, Spain) and other Malaga coastal sites; 3) in widespread rocks and stones in all main Canary Islands; and 4) in an Algerian Sahara shelter (Ti-m Missaou, Ahaggar Mountains area). These lineal megalithic rock scripts are sometimes identical to those of Iberian-Tartessian signary or are admixed with them on rocks. Other authors have also found them in several parts of southern Europe and also in Canary Islands. Some of the signs are repeated and have for us a funeral and religious meaning on the basis of Mother Goddess neolithic/paleolithic religion and Basque Iberian correspondence. It is postulated that these scripts may be the origin of Iberian-Tartessian signary and/or that these widespread stones/rocks were written by people who were learning to write, in contrast to, for example, the defined Iberian scripts found both at Lanzarote and Fuerteventura (Canary Islands), sometimes admixed with them. In the present paper, we describe Lineal Megalithic Script on rock/stones at a pass (between a chain of volcans or “degollada”) on the way from Tefía to Tetir, close to Fuerteventura capital, Puerto del Rosario. These Lineal Megalithic Scirpts are postulated to be precursors of lineal writing of Berber, Iberian-Tartessian, Etruscan, Old Italian Languages, Minoan, Latin, Greek, and others like Runes, Grandeshnitsa and Vinca scripts. ","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41519478","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Emmanuel Bempong, Samuel Adu-Gyamfi, Benjamin Dompreh Darkwa
Forest conservation is a very important concept across the world. It is not only crucial for climate change but also very critical for the survival of humanity. In Africa, forests have always been an important aspect of nature that is regarded with uttermost reverence and care. Importantly, discussions on health, healthcare, culture, economics and other factors have been associated with forests. Part of this benefit is the use of herbs from the forests for local medicinal purposes. The current study sought to ascertain the value of conserving forests resources for indigenous herbal medicine among the Akyem Abuakwa people of Ghana. Among other things, it aimed at exploring the indigenous means or methods of conserving forests in Africa. The study adopted a purely qualitative research approach, with a blend of interviews and secondary materials. From the current discourse, it was revealed that African traditional medicine, both spiritual and physical, make very good use of the forests. From earliest times, several strategies and indigenous knowledge systems were deployed to ensure a proper means for the protection of herbal plants, trees and animal parts to enhance the practice of traditional medicine in Akyem Abuakwa. Based on the findings and discussions arising from the research, we argue that rigorous education and orientation programmes toward the protection and sustenance of the forest environment should suffice. Howbeit, the discussions and debates surrounding African indigenous forest conservation and its contribution to African medicinal resources appear to be complex. Such puzzlement must be resolved with continuous research beyond this current contribution.
{"title":"Indigenous systems of forest conservation: a tool for traditional medical practices in Akyem Abuakwa traditional area of Ghana","authors":"Emmanuel Bempong, Samuel Adu-Gyamfi, Benjamin Dompreh Darkwa","doi":"10.4314/ijma.v2i19.7","DOIUrl":"https://doi.org/10.4314/ijma.v2i19.7","url":null,"abstract":"Forest conservation is a very important concept across the world. It is not only crucial for climate change but also very critical for the survival of humanity. In Africa, forests have always been an important aspect of nature that is regarded with uttermost reverence and care. Importantly, discussions on health, healthcare, culture, economics and other factors have been associated with forests. Part of this benefit is the use of herbs from the forests for local medicinal purposes. The current study sought to ascertain the value of conserving forests resources for indigenous herbal medicine among the Akyem Abuakwa people of Ghana. Among other things, it aimed at exploring the indigenous means or methods of conserving forests in Africa. The study adopted a purely qualitative research approach, with a blend of interviews and secondary materials. From the current discourse, it was revealed that African traditional medicine, both spiritual and physical, make very good use of the forests. From earliest times, several strategies and indigenous knowledge systems were deployed to ensure a proper means for the protection of herbal plants, trees and animal parts to enhance the practice of traditional medicine in Akyem Abuakwa. Based on the findings and discussions arising from the research, we argue that rigorous education and orientation programmes toward the protection and sustenance of the forest environment should suffice. Howbeit, the discussions and debates surrounding African indigenous forest conservation and its contribution to African medicinal resources appear to be complex. Such puzzlement must be resolved with continuous research beyond this current contribution. ","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47988775","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Like other world cinemas, Nollywood has since its inception in the 1990s, engendered actor fandom inside and outside Nigeria. Indeed, the trans- nationalisation and explosion of Nollywood have enabled the popularity not only of Nigerian films, but also of Nollywood stars, in countries across the world. As mentioned in passing by a number of commentators, Nollywood celebrities have rapidly become stars in such places as African Diasporas in the West, in Caribbean countries and most especially in Africa. In tandem with this, a number of Nigerian actors have, thanks to their popularity, been recruited to work in giant political and marketing campaigns outside Nigeria. However, although mentioned in a number of cinema studies and blog articles, the issue of the emergence of Nollywood actors’ fans in countries across Africa remains understudied nay downplayed in research works. The studies that evoke this phenomenon tend to do so just in passing. In the bid to fill this gap in knowledge, the present article attempts an examination of pro-Nigeria fan cultures which emerged in Cameroon from early 2000s as a result of the popularity of Nollywood films and Nigerian actors in the country. Based on secondary sources and critical observations, the paper argues that Nollywood stars have been one of Nigeria’s major image makers in Cameroon. These stars contribute immensely to the deconstruction of anti-Nigeria stereotypes, as well as to laundering a Nigerian image which has for decades, appeared seriously battered.
{"title":"Nollywood Celebrities and the Emergence of Pro-Nigeria Fan Cultures in Cameroon: A Conceptual Discourse","authors":"F. Endong","doi":"10.4314/ijma.v2i19.9","DOIUrl":"https://doi.org/10.4314/ijma.v2i19.9","url":null,"abstract":"Like other world cinemas, Nollywood has since its inception in the 1990s, engendered actor fandom inside and outside Nigeria. Indeed, the trans- nationalisation and explosion of Nollywood have enabled the popularity not only of Nigerian films, but also of Nollywood stars, in countries across the world. As mentioned in passing by a number of commentators, Nollywood celebrities have rapidly become stars in such places as African Diasporas in the West, in Caribbean countries and most especially in Africa. In tandem with this, a number of Nigerian actors have, thanks to their popularity, been recruited to work in giant political and marketing campaigns outside Nigeria. However, although mentioned in a number of cinema studies and blog articles, the issue of the emergence of Nollywood actors’ fans in countries across Africa remains understudied nay downplayed in research works. The studies that evoke this phenomenon tend to do so just in passing. In the bid to fill this gap in knowledge, the present article attempts an examination of pro-Nigeria fan cultures which emerged in Cameroon from early 2000s as a result of the popularity of Nollywood films and Nigerian actors in the country. Based on secondary sources and critical observations, the paper argues that Nollywood stars have been one of Nigeria’s major image makers in Cameroon. These stars contribute immensely to the deconstruction of anti-Nigeria stereotypes, as well as to laundering a Nigerian image which has for decades, appeared seriously battered. ","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43763525","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
A. Arnaiz-Villena, Marcial Medina, Félix Lancha-Gómez, Valentin R. Uiz-del-Valle, Roberto Gil-Martin, Fabio Suarez-Trujillo, Christian Vaquero-Yuste, C. Suarez-Sanchez, I. Juárez
Tartessos culture is placed in a wide area in southern Portugal and Spain after archeological and documental studies. Its placement is concordant with that of West Euromediterranean ancient Megaliths, which were constructed at the Bronze Age (5000 year BC or before at Alcalar Dolmen (Portimao, Portugal), where Palelolithic arrows are found. These Megaliths construction and the people that built them up may be related to the metal richness of the core Tartessian Area: The Iberian Pyrite Belt which is rich in gold, silver, copper, iron, and others within this territory. Prehistoric documents place this area around Huelva, Cadiz (Spain) and South Portugal. Age of Tartessos may be older than established (centuries BC): Strabo said that Tartessians wrote 6000 years before. Indeed, we have found Megalithic Linear Scripts in a Megalith context (or not) in Tartessian area, Canary Islands and South Algerian Sahara, Mt Ahaggar area. These may represent a Megalithic Age writing which gave rise to IberianTartessian and other lineal signaries. Humboldt and all previous studies had established since 1st century AD that Basque language was old Iberian-Tartessian language. This has been hotly dismissed in the last 75 years by some Spanish scholars. However, the appearance (2023) of Irulegui Hand written in both Basque and Iberian has brought back the Basque-Iberism. Finally, relatedness with West and East Iberia is evident, because they use the same type of Ibrerian Tartessian writing and Levant Iberian statues (Lady of Cabeza-Lucero, Alicante, Spain) have almost the same Tartessian sculptured face schematic structure which has been recently found in Tartessos West Spain (Casas de Turuñuelo, Badajoz, Spain).
经过考古和文献研究，塔尔特索斯文化分布在葡萄牙南部和西班牙的广大地区。它的位置与西欧地中海古代巨岩的位置一致，这些巨岩建造于青铜时代（公元前5000年或更早），在Alcalar Dolmen（葡萄牙Portimao）发现了Palelolithic箭。这些巨岩建造和建造它们的人可能与鞑靼核心地区的金属丰富性有关：伊比利亚黄铁矿带，该地区富含金、银、铜、铁等。史前文献将这一地区放在韦尔瓦、加的斯（西班牙）和南葡萄牙周围。鞑靼人的时代可能比确定的要早（公元前几个世纪）：斯特拉博说，鞑靼人在6000年前就已经写作了。事实上，我们在塔尔特西地区、加那利群岛和南阿尔及利亚撒哈拉、阿哈加山地区发现了巨石器时代线性文字。这些文字可能代表了大石器时代的文字，它产生了伊比利亚鞑靼人和其他直系后裔。洪堡和之前的所有研究从公元1世纪开始就确定巴斯克语是旧的伊比利亚-鞑靼语。在过去的75年里，一些西班牙学者强烈反对这一观点。然而，用巴斯克语和伊比利亚语写成的Irulegui Hand的出现（2023年）带回了巴斯克-伊比利亚主义。最后，与西伊比利亚和东伊比利亚的关系是显而易见的，因为它们使用了相同类型的伊比利亚-塔尔特西亚文字，而黎凡特-伊比利亚雕像（西班牙阿利坎特的Cabeza Lucero夫人）具有与最近在西西班牙塔尔特索斯（西班牙巴达霍斯的Casas de Turuñuelo）发现的几乎相同的塔尔特西雕刻面部示意结构。
{"title":"Tartessos and Atlantic Mediterranean Euro-Africa: Metals, Dolmens and Basque-Iberian origins","authors":"A. Arnaiz-Villena, Marcial Medina, Félix Lancha-Gómez, Valentin R. Uiz-del-Valle, Roberto Gil-Martin, Fabio Suarez-Trujillo, Christian Vaquero-Yuste, C. Suarez-Sanchez, I. Juárez","doi":"10.4314/ijma.v2i19.6","DOIUrl":"https://doi.org/10.4314/ijma.v2i19.6","url":null,"abstract":"Tartessos culture is placed in a wide area in southern Portugal and Spain after archeological and documental studies. Its placement is concordant with that of West Euromediterranean ancient Megaliths, which were constructed at the Bronze Age (5000 year BC or before at Alcalar Dolmen (Portimao, Portugal), where Palelolithic arrows are found. These Megaliths construction and the people that built them up may be related to the metal richness of the core Tartessian Area: The Iberian Pyrite Belt which is rich in gold, silver, copper, iron, and others within this territory. Prehistoric documents place this area around Huelva, Cadiz (Spain) and South Portugal. Age of Tartessos may be older than established (centuries BC): Strabo said that Tartessians wrote 6000 years before. Indeed, we have found Megalithic Linear Scripts in a Megalith context (or not) in Tartessian area, Canary Islands and South Algerian Sahara, Mt Ahaggar area. These may represent a Megalithic Age writing which gave rise to IberianTartessian and other lineal signaries. Humboldt and all previous studies had established since 1st century AD that Basque language was old Iberian-Tartessian language. This has been hotly dismissed in the last 75 years by some Spanish scholars. However, the appearance (2023) of Irulegui Hand written in both Basque and Iberian has brought back the Basque-Iberism. Finally, relatedness with West and East Iberia is evident, because they use the same type of Ibrerian Tartessian writing and Levant Iberian statues (Lady of Cabeza-Lucero, Alicante, Spain) have almost the same Tartessian sculptured face schematic structure which has been recently found in Tartessos West Spain (Casas de Turuñuelo, Badajoz, Spain). ","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43932217","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
A. Arnaiz-Villena, V. Ruíz-del-Valle, Alejandro Sánchez-Orta, Fabio Suarez-Trujillo
Lineal Megalithic Scripts (LMS) have been found in the Alcalar Dolmen complex (Portimao, Portugal) in a stoneslab which is located close to the reconstructed Dolmen 7. Exact situation of the megalithic Alcalar Stoneslab and scripts placing are shown in this paper. Their preliminar analysis has given also finding of some Iberian-Tartessian signs common to Cumbres Mayores Dolmens (Huelva, Spain), and other signs also found in Sahara Desert (Tim Missaou, Algeria) and Canary Islands rocks. The presence of these LMS admixed with some signs contained in the Iberian-Tartessian signary suggests a transition between LMS and lineal Tartessian signary. A religious funerary transcription has been proposed to these Tartessian signs based on Basque and ancient Iberian-Tartessian language close relatedness. The fact that Tartessian culture is located at Portuguese Algarve and Spanish Andalusia fits with the finding that both in Portugal (Alcalar) and Spain (Cumbres Mayores) Dolmens are found Iberian-Tartessian signs that may be as old as the megaliths (3-4 thousand years BC). It is also proposed that this development and concentration of megaliths in Algarve (Portugal) and Andalusia (Spain) is related to Tartessos civilization in the area which would follow the South Iberia Pyrite Belt, rich in cooper (Cu), silver (Ag), gold (Au) and iron (Fe), that crosses South Portugal and Spain; Tartessos would be somewhat attached to the Iberian Pyrite Belt source of richness. Leisners archaeologists also observed and photographed “Iberian” signs in the San Bartolomé Dolmen (Huelva, Spain) in 1951 AD; they described here “Iberian” scripts in a small artifact most likely is a slinger soldier (“hondero”) projectile who could exixt since 3-4000 BC in South Spain.
{"title":"Lineal Megalithic and Tartessian Rock Scripts in the Alcalar Dolmens complex (Portimao, Portugal)","authors":"A. Arnaiz-Villena, V. Ruíz-del-Valle, Alejandro Sánchez-Orta, Fabio Suarez-Trujillo","doi":"10.4314/ijma.v2i18.1","DOIUrl":"https://doi.org/10.4314/ijma.v2i18.1","url":null,"abstract":"Lineal Megalithic Scripts (LMS) have been found in the Alcalar Dolmen complex (Portimao, Portugal) in a stoneslab which is located close to the reconstructed Dolmen 7. Exact situation of the megalithic Alcalar Stoneslab and scripts placing are shown in this paper. Their preliminar analysis has given also finding of some Iberian-Tartessian signs common to Cumbres Mayores Dolmens (Huelva, Spain), and other signs also found in Sahara Desert (Tim Missaou, Algeria) and Canary Islands rocks. The presence of these LMS admixed with some signs contained in the Iberian-Tartessian signary suggests a transition between LMS and lineal Tartessian signary. A religious funerary transcription has been proposed to these Tartessian signs based on Basque and ancient Iberian-Tartessian language close relatedness. The fact that Tartessian culture is located at Portuguese Algarve and Spanish Andalusia fits with the finding that both in Portugal (Alcalar) and Spain (Cumbres Mayores) Dolmens are found Iberian-Tartessian signs that may be as old as the megaliths (3-4 thousand years BC). It is also proposed that this development and concentration of megaliths in Algarve (Portugal) and Andalusia (Spain) is related to Tartessos civilization in the area which would follow the South Iberia Pyrite Belt, rich in cooper (Cu), silver (Ag), gold (Au) and iron (Fe), that crosses South Portugal and Spain; Tartessos would be somewhat attached to the Iberian Pyrite Belt source of richness. Leisners archaeologists also observed and photographed “Iberian” signs in the San Bartolomé Dolmen (Huelva, Spain) in 1951 AD; they described here “Iberian” scripts in a small artifact most likely is a slinger soldier (“hondero”) projectile who could exixt since 3-4000 BC in South Spain.","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48776325","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Traditional Yoruba medical practitioners are known for taking a holistic and specific approach to treating chronic diseases and illnesses, which may have implications for treatment efficacy and therapeutic outcomes. This study explores the therapeutic measures used by Yoruba traditional healers in managing clients who have epilepsy. Based on a qualitative descriptive case study approach, traditional healers with the requisite experience in treating epilepsy were recruited within two Yoruba communities in southwestern Nigeria. A snowball sampling technique guided the recruitment of 24 traditional healers for face-to-face interviews. All the audio-taped interviews were transcribed and translated into English in a back-to-back approach and analysed thematically with the support of Atlasti 8. It was stated by the traditional healers that divination is the first procedure in the treatment of epilepsy. Divination reveals aetiology, dictates the treatment approach and therapies for each case, and also assists healers in protecting themselves and their significant others from being afflicted with epilepsy. Findings revealed that, as a complex illness, epilepsy could sometimes occur in the life of an individual as an affliction. Thereafter, appeasements, sacrifices, spiritual baths, and concoctions would be introduced on a case-by-case basis. Animals and plant materials also formed parts of the contents used in making potent treatments or therapeutic remedies. Epilepsy is treated among traditional Yoruba healers using different approaches depending on the aetiology of the case and their divination of what works well for an individual. Internal regulations of traditional medicine are required to ensure the legitimacy of treatments and therapies and protect people living with epilepsy from exploitation.
{"title":"Approaches to epilepsy treatment among Yoruba traditional healers in southwest Nigeria","authors":"Tosin Funmi Ademilokun, O. Agunbiade","doi":"10.4314/ijma.v2i18.2","DOIUrl":"https://doi.org/10.4314/ijma.v2i18.2","url":null,"abstract":"Traditional Yoruba medical practitioners are known for taking a holistic and specific approach to treating chronic diseases and illnesses, which may have implications for treatment efficacy and therapeutic outcomes. This study explores the therapeutic measures used by Yoruba traditional healers in managing clients who have epilepsy. Based on a qualitative descriptive case study approach, traditional healers with the requisite experience in treating epilepsy were recruited within two Yoruba communities in southwestern Nigeria. A snowball sampling technique guided the recruitment of 24 traditional healers for face-to-face interviews. All the audio-taped interviews were transcribed and translated into English in a back-to-back approach and analysed thematically with the support of Atlasti 8. It was stated by the traditional healers that divination is the first procedure in the treatment of epilepsy. Divination reveals aetiology, dictates the treatment approach and therapies for each case, and also assists healers in protecting themselves and their significant others from being afflicted with epilepsy. Findings revealed that, as a complex illness, epilepsy could sometimes occur in the life of an individual as an affliction. Thereafter, appeasements, sacrifices, spiritual baths, and concoctions would be introduced on a case-by-case basis. Animals and plant materials also formed parts of the contents used in making potent treatments or therapeutic remedies. Epilepsy is treated among traditional Yoruba healers using different approaches depending on the aetiology of the case and their divination of what works well for an individual. Internal regulations of traditional medicine are required to ensure the legitimacy of treatments and therapies and protect people living with epilepsy from exploitation.","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48994064","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Classic anthropological fieldwork emphasized working „abroad‟ – that is, doing fieldwork in societies that were culturally and geographically distant from that of the ethnographer. More recent discussions of anthropological fieldwork have drawn attention to significance of working „at home‟ – including paying attention to the forms of social differentiation and marginalization present in the society to which the ethnographer belongs. There are arguments that native anthropologists are better qualified to study issues involving their group than outsiders are. This paper discusses the researcher’s field experience conducting native ethnography among the Nrobo of Southeastern Nigeria. This study adopted ethnographic methods of participant observation – adopting chitchatting and semi-structured interviews. Also, focus group discussion (FGD) was used to cross-check the validity of data from the other instrument. This study found among other things, that conducting native ethnography is a challenge to the ethnographer. The mutual intelligibility does not guarantee quick rapport instead it sets up suspicion. Furthermore, ethical issues in ethnographic research are culturally relative. The Nrobo case stipulates time value and as such reward is expected for every task that takes up their time. Also security threat poses challenges to native ethnography. This study, to the best of my knowledge, is the first attempt to conducting native ethnography among this group. As such it adds to the corpus of ethnographies on the Igbo of Southeastern Nigeria.
{"title":"The beginner’s odyssey: ethics, participant observation and its challenges in native ethnography","authors":"U. Ugwu","doi":"10.4314/ijma.v2i18.4","DOIUrl":"https://doi.org/10.4314/ijma.v2i18.4","url":null,"abstract":"Classic anthropological fieldwork emphasized working „abroad‟ – that is, doing fieldwork in societies that were culturally and geographically distant from that of the ethnographer. More recent discussions of anthropological fieldwork have drawn attention to significance of working „at home‟ – including paying attention to the forms of social differentiation and marginalization present in the society to which the ethnographer belongs. There are arguments that native anthropologists are better qualified to study issues involving their group than outsiders are. This paper discusses the researcher’s field experience conducting native ethnography among the Nrobo of Southeastern Nigeria. This study adopted ethnographic methods of participant observation – adopting chitchatting and semi-structured interviews. Also, focus group discussion (FGD) was used to cross-check the validity of data from the other instrument. This study found among other things, that conducting native ethnography is a challenge to the ethnographer. The mutual intelligibility does not guarantee quick rapport instead it sets up suspicion. Furthermore, ethical issues in ethnographic research are culturally relative. The Nrobo case stipulates time value and as such reward is expected for every task that takes up their time. Also security threat poses challenges to native ethnography. This study, to the best of my knowledge, is the first attempt to conducting native ethnography among this group. As such it adds to the corpus of ethnographies on the Igbo of Southeastern Nigeria.","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44996179","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Background: Prompt and effective healthcare practice is essential to reducing neonatal morbidity and mortality which is at a higher rate among low-income nations including Nigeria, especially in rural settings. Studies have identified some structural factors such as poverty and limited healthcare resources as major factors without giving adequate attention to the related intrinsic factors such as peoples‟ understanding and beliefs among other cultural factors that could encourage or hinder effective healthcare practices for the neonates which is the gap of this study intends to fill. Methods: First-hand data were collected during a six-month rapid ethnographic fieldwork at Akinlalu using various qualitative methods of data collection including observations, interviews, and discussion among others. The main focuses were the community's social life and activities and socio-cultural structures such as faith homes and healthcare as well as individuals (grandmothers, grandfathers, birth attendants, medical doctors, and childbearing fathers and mothers) involved in family and children's health in this community. Results: Findings reveal an array of neonatal illnesses and interestingly a high level of discordance between the perceived illnesses, causes, and treatment between local people and modern healthcare providers. Widely identified and considered the deadliest neonatal diseases are senukoto, oka, and yiyi (measles). Others mentioned are giri (convulsion), olo-inu, and jedi-jedi. Senukoto is believed to be caused by kokoro (bacteria/germs) and can kill the infected neonate within the first seven days after birth if not adequately treated. Oka, yiiyi, and olo-inu were also considered deadly, usually causing taboos violation while eating sweetening things during pregnancy or breastfeeding is the perceived cause of jedi-jedi. Conclusion: the study concludes that rural dwellers often cast doubt on orthodox medical practitioners in response to childhood illnesses and treatment which in most cases have implications for prompt healthcare seeking and non-adherence to the medically prescribed regimen.
{"title":"Medical doctors do not know it, nor can they treat it: Identifying the common neonatal illnesses and preferred healthcare practices in a Yoruba community, Nigeria","authors":"T. Alabi, T. K. Aliyu","doi":"10.4314/ijma.v2i18.3","DOIUrl":"https://doi.org/10.4314/ijma.v2i18.3","url":null,"abstract":"Background: Prompt and effective healthcare practice is essential to reducing neonatal morbidity and mortality which is at a higher rate among low-income nations including Nigeria, especially in rural settings. Studies have identified some structural factors such as poverty and limited healthcare resources as major factors without giving adequate attention to the related intrinsic factors such as peoples‟ understanding and beliefs among other cultural factors that could encourage or hinder effective healthcare practices for the neonates which is the gap of this study intends to fill. Methods: First-hand data were collected during a six-month rapid ethnographic fieldwork at Akinlalu using various qualitative methods of data collection including observations, interviews, and discussion among others. The main focuses were the community's social life and activities and socio-cultural structures such as faith homes and healthcare as well as individuals (grandmothers, grandfathers, birth attendants, medical doctors, and childbearing fathers and mothers) involved in family and children's health in this community. Results: Findings reveal an array of neonatal illnesses and interestingly a high level of discordance between the perceived illnesses, causes, and treatment between local people and modern healthcare providers. Widely identified and considered the deadliest neonatal diseases are senukoto, oka, and yiyi (measles). Others mentioned are giri (convulsion), olo-inu, and jedi-jedi. Senukoto is believed to be caused by kokoro (bacteria/germs) and can kill the infected neonate within the first seven days after birth if not adequately treated. Oka, yiiyi, and olo-inu were also considered deadly, usually causing taboos violation while eating sweetening things during pregnancy or breastfeeding is the perceived cause of jedi-jedi. Conclusion: the study concludes that rural dwellers often cast doubt on orthodox medical practitioners in response to childhood illnesses and treatment which in most cases have implications for prompt healthcare seeking and non-adherence to the medically prescribed regimen.","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49246665","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
A. Arnaiz-Villena, Félix Lancha-Gómez, V. Ruíz-del-Valle, Adriano Gómez-Ruiz, Alejandro Sánchez-Orta, Fabio Suarez-Trujillo
Zalamea la Real is close to the biggest Mediterranean mines known in ancient times: Riotinto Mines (Huelva, Spain). Zalamea is within the South Iberia Pyrite Belt, which goes from Alcácer do Sal (Portugal) to Seville (Las Cruces Mines, at Gerena/Aznalcollar villages). It is a territory containing a high density of megaliths and neglected rocks/stones on the surrounding area which are rests of them. Zalamea district could be considered a megalithic region and also a megalithic context altogether, which is linked to mines of metal extractions since 3000 years ago. Probably, the main mines furnaces were at Zalamea. This metal richness could explain Tartessos flourishing, which could extend together with both the high megaliths density and the Southern Iberia Pyrite Belt through South Spain and Portugal. Indeed, common Iberian-Tartessian signary (sometimes admixed with Lineal Megalithic Scripts, a primitive evolutionary writing stage) had been used in this Iberian Pyrite Belt area. In the present paper ,we show our findings on Zalamea la Real engraved rocks/stones and menhirs with Lineal Megalithic Scripts and Tartessian signs, and put them in a context of other similar findings in a big European/African area (South Iberia, Canary Islands and South Algeria, Sahara Desert).
Zalamea la Real靠近古代已知的地中海最大的矿山：里奥廷托矿山（西班牙韦尔瓦）。Zalamea位于南伊比利亚黄铁矿带内，从Alcácer do Sal（葡萄牙）到塞维利亚（Las Cruces Mines，Gerena/Aznalcollar村）。这是一个包含高密度巨石和周围被忽视的岩石/石头的地区，这些岩石/石头是巨石的休息区。Zalamea区可以被认为是一个巨石区，也是一个巨石背景，与3000年前以来的金属开采矿山有关。也许，主要的矿井熔炉在扎拉米亚。这种金属丰富性可以解释Tartessos的繁荣，它可以与高巨石密度和穿过西班牙南部和葡萄牙的南伊比利亚黄铁矿带一起延伸。事实上，在这个伊比利亚黄铁矿带地区使用了常见的伊比利亚鞑靼符号（有时与原始进化书写阶段的大石器时代文字混合）。在本文中，我们展示了我们对Zalamea la Real雕刻岩石/石头和带有大型石器时代文字和鞑靼符号的menhir的发现，并将其与欧洲/非洲大地区（南伊比利亚、加那利群岛和阿尔及利亚南部、撒哈拉沙漠）的其他类似发现联系起来。
{"title":"Lineal Megalithic Scripts in widespread rocks, stones and a menhir structure in Zalamea la Real (Huelva, Spain)","authors":"A. Arnaiz-Villena, Félix Lancha-Gómez, V. Ruíz-del-Valle, Adriano Gómez-Ruiz, Alejandro Sánchez-Orta, Fabio Suarez-Trujillo","doi":"10.4314/ijma.v2i18.5","DOIUrl":"https://doi.org/10.4314/ijma.v2i18.5","url":null,"abstract":"Zalamea la Real is close to the biggest Mediterranean mines known in ancient times: Riotinto Mines (Huelva, Spain). Zalamea is within the South Iberia Pyrite Belt, which goes from Alcácer do Sal (Portugal) to Seville (Las Cruces Mines, at Gerena/Aznalcollar villages). It is a territory containing a high density of megaliths and neglected rocks/stones on the surrounding area which are rests of them. Zalamea district could be considered a megalithic region and also a megalithic context altogether, which is linked to mines of metal extractions since 3000 years ago. Probably, the main mines furnaces were at Zalamea. This metal richness could explain Tartessos flourishing, which could extend together with both the high megaliths density and the Southern Iberia Pyrite Belt through South Spain and Portugal. Indeed, common Iberian-Tartessian signary (sometimes admixed with Lineal Megalithic Scripts, a primitive evolutionary writing stage) had been used in this Iberian Pyrite Belt area. In the present paper ,we show our findings on Zalamea la Real engraved rocks/stones and menhirs with Lineal Megalithic Scripts and Tartessian signs, and put them in a context of other similar findings in a big European/African area (South Iberia, Canary Islands and South Algeria, Sahara Desert).","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45075758","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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