Pub Date : 2019-03-14DOI: 10.1177/1469605319833829
Orri Vésteinsson, A. Sveinbjörnsdóttir, H. Gestsdóttir, J. Heinemeier, A. Friðriksson
Mortuary customs frequently provide the principal archaeological evidence for religious identity. Such customs are often seen as a direct reflection of religion and therefore a change of religion should be expected to result in a change in burial rite. There is growing evidence that the relationship is not so straightforward. In this paper we report results from Viking Age Iceland which challenge the previous view of a relatively clear-cut transition from pagan to Christian burial rites. The implication of our findings is that burial rites cannot be expected to change in lockstep with religious ideas. Burial rites reflect a variety of concerns held by those who perform them – and religion, ideology or cosmology may be the least of those. It is one of the characteristics of institutionalized religions like Christianity that they strive to design rituals and control their performance but the assertion of such control does not have to be coterminous with conversion.
{"title":"Dating religious change: Pagan and Christian in Viking Age Iceland","authors":"Orri Vésteinsson, A. Sveinbjörnsdóttir, H. Gestsdóttir, J. Heinemeier, A. Friðriksson","doi":"10.1177/1469605319833829","DOIUrl":"https://doi.org/10.1177/1469605319833829","url":null,"abstract":"Mortuary customs frequently provide the principal archaeological evidence for religious identity. Such customs are often seen as a direct reflection of religion and therefore a change of religion should be expected to result in a change in burial rite. There is growing evidence that the relationship is not so straightforward. In this paper we report results from Viking Age Iceland which challenge the previous view of a relatively clear-cut transition from pagan to Christian burial rites. The implication of our findings is that burial rites cannot be expected to change in lockstep with religious ideas. Burial rites reflect a variety of concerns held by those who perform them – and religion, ideology or cosmology may be the least of those. It is one of the characteristics of institutionalized religions like Christianity that they strive to design rituals and control their performance but the assertion of such control does not have to be coterminous with conversion.","PeriodicalId":46391,"journal":{"name":"Journal of Social Archaeology","volume":"19 1","pages":"162 - 180"},"PeriodicalIF":1.2,"publicationDate":"2019-03-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/1469605319833829","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45114210","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-02-01DOI: 10.1177/1469605318771186
D. Wright, G. van der Kolk, Dauareb community
The materiality of performative ritual is a growing focus for archaeologists. In Europe, collective ritual performance is expected to be highly structured with ritual often resulting in a loud archaeological signature. In Australia and Papua New Guinea, ritual (and collective ritual movement) is also highly structured; however, materiality and permanence are frequently secondary to intangible and/or impermanent considerations. In this paper, we apply the framework of public memory to places and objects associated with the Waiet cult in Eastern Torres Strait. We explore the extent to which ritual performance spanning multiple islands can survive through archaeology, as well as whether ethno-archaeology and history provide insight into the structured and highly political process by which rituals were remembered, celebrated and forgotten.
{"title":"Ritual pathways and public memory: Archaeology of Waiet zogo in Eastern Torres Strait, far north Australia","authors":"D. Wright, G. van der Kolk, Dauareb community","doi":"10.1177/1469605318771186","DOIUrl":"https://doi.org/10.1177/1469605318771186","url":null,"abstract":"The materiality of performative ritual is a growing focus for archaeologists. In Europe, collective ritual performance is expected to be highly structured with ritual often resulting in a loud archaeological signature. In Australia and Papua New Guinea, ritual (and collective ritual movement) is also highly structured; however, materiality and permanence are frequently secondary to intangible and/or impermanent considerations. In this paper, we apply the framework of public memory to places and objects associated with the Waiet cult in Eastern Torres Strait. We explore the extent to which ritual performance spanning multiple islands can survive through archaeology, as well as whether ethno-archaeology and history provide insight into the structured and highly political process by which rituals were remembered, celebrated and forgotten.","PeriodicalId":46391,"journal":{"name":"Journal of Social Archaeology","volume":"19 1","pages":"116 - 138"},"PeriodicalIF":1.2,"publicationDate":"2019-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/1469605318771186","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44956893","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-02-01DOI: 10.1177/1469605318817685
M.A. Smith
The idea that the kardimarkara tradition in the Lake Eyre region is a distant cultural memory of the remote past, of a time when the desert once teemed with life, was propelled into the public domain by JW Gregory in his 1906 book, The Dead Heart of Australia. This paper examines the historiography of the kardimarkara narratives, arguing that such use of Indigenous tradition needs to be subject to the same canons of scholarship and critical analysis as other historical records. The reading of kardimarkara as cultural memory is a misunderstanding of a typical ‘Dreaming’ narrative, in which kardimarkara represents the rainbow serpent, and where contemporary observations of fossil bones are used to validate this landesque ideology. This paper proposes a general framework for scrutinising and evaluating the historicity of oral tradition.
{"title":"The historiography of kardimarkara: Reading a desert tradition as cultural memory of the remote past","authors":"M.A. Smith","doi":"10.1177/1469605318817685","DOIUrl":"https://doi.org/10.1177/1469605318817685","url":null,"abstract":"The idea that the kardimarkara tradition in the Lake Eyre region is a distant cultural memory of the remote past, of a time when the desert once teemed with life, was propelled into the public domain by JW Gregory in his 1906 book, The Dead Heart of Australia. This paper examines the historiography of the kardimarkara narratives, arguing that such use of Indigenous tradition needs to be subject to the same canons of scholarship and critical analysis as other historical records. The reading of kardimarkara as cultural memory is a misunderstanding of a typical ‘Dreaming’ narrative, in which kardimarkara represents the rainbow serpent, and where contemporary observations of fossil bones are used to validate this landesque ideology. This paper proposes a general framework for scrutinising and evaluating the historicity of oral tradition.","PeriodicalId":46391,"journal":{"name":"Journal of Social Archaeology","volume":"19 1","pages":"47 - 66"},"PeriodicalIF":1.2,"publicationDate":"2019-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/1469605318817685","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44019480","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-01-23DOI: 10.1177/1469605318824689
W. Carruthers
This article argues that forms of civility governing who possessed the credibility to carry out archaeological fieldwork in Egypt changed during the post-Second World War era of decolonization. Incorporating Arabic sources, the article focuses on the preparation of a dig house used during an excavation run by the Egyptian Department of Antiquities and the University Museum of the University of Pennsylvania at the site of Mit Rahina, Egypt, in the mid-1950s. The study demonstrates how the colonial genealogies of such structures converged with political changes heralded by the rise of Egypt's President Nasser. Preparing the dig house, Euro-American archaeologists involved with the excavation had to abide by social norms practiced by the Egyptians who had recently taken charge of the Department of Antiquities. Given that these norms often perpetuated older hierarchies of race, gender, and class, however, the article questions what the end of colonialism actually meant for archaeology in Egypt and elsewhere.
{"title":"Credibility, civility, and the archaeological dig house in mid-1950’s Egypt","authors":"W. Carruthers","doi":"10.1177/1469605318824689","DOIUrl":"https://doi.org/10.1177/1469605318824689","url":null,"abstract":"This article argues that forms of civility governing who possessed the credibility to carry out archaeological fieldwork in Egypt changed during the post-Second World War era of decolonization. Incorporating Arabic sources, the article focuses on the preparation of a dig house used during an excavation run by the Egyptian Department of Antiquities and the University Museum of the University of Pennsylvania at the site of Mit Rahina, Egypt, in the mid-1950s. The study demonstrates how the colonial genealogies of such structures converged with political changes heralded by the rise of Egypt's President Nasser. Preparing the dig house, Euro-American archaeologists involved with the excavation had to abide by social norms practiced by the Egyptians who had recently taken charge of the Department of Antiquities. Given that these norms often perpetuated older hierarchies of race, gender, and class, however, the article questions what the end of colonialism actually meant for archaeology in Egypt and elsewhere.","PeriodicalId":46391,"journal":{"name":"Journal of Social Archaeology","volume":"19 1","pages":"255 - 276"},"PeriodicalIF":1.2,"publicationDate":"2019-01-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/1469605318824689","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46286168","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-10-01DOI: 10.1177/1469605318762819
Todd L. VanPool, Christine S. Vanpool
Paquimé, Chihuahua, was the ceremonial center of the Medio period (AD 1200 to 1450) Casas Grandes world, and the focus of regional pilgrimages. We use a relational perspective to explore the connections that were created and expressed during the pilgrimage. We propose that Paquimé was considered a living city, and that pilgrims actively supported its vitality through offerings of marine shells and other symbolically important goods. A region-wide network of signal fires centered on Cerro de Moctezuma, a hill directly overlooking Paquimé, summoned pilgrims. Ritual negotiations also focused on the dead and may have included at least occasional human sacrifice. While the pilgrimages focused on water-related ritual, they also included community and elite competition as reflected in architectural features such as the ball courts. Central to the pilgrimage was negotiation with the horned serpent, a deity that controlled water and was associated with leadership throughout Mesoamerica and the Southwest. The horned serpent is the primary supernatural entity reflected at the site and in the pottery pilgrims took with them back to their communities. Thus, the pilgrimages were times when the Casas Grandes people created and transformed their relationships with each other, religious elites, the dead, the landscape, and the horned serpent. These relationships in turn are reflected across the region (e.g., the broad distribution of Ramos Polychrome). This case study consequently demonstrates the potential that the relational perspective presented throughout this issue has for providing insight into the archaeological record and the past social structures it reflects.
奇瓦瓦州的帕基伊姆斯是中世纪(公元1200年至1450年)Casas Grandes世界的仪式中心，也是地区朝圣的焦点。我们使用关系的视角来探索在朝圣过程中创造和表达的联系。我们认为，帕奎伊姆斯被认为是一个有生命的城市，朝圣者通过提供海洋贝壳和其他具有象征意义的重要物品，积极地支持着它的活力。一个覆盖整个地区的信号火网以蒙特祖玛山(Cerro de Moctezuma)为中心，这是一座可以俯瞰帕基伊姆维尔的小山，它召唤着朝圣者。仪式谈判也集中在死者身上，可能至少偶尔包括活人祭祀。虽然朝圣的重点是与水有关的仪式，但他们也包括社区和精英竞争，这反映在球场等建筑特征上。朝圣的中心是与有角的蛇谈判，这是一个控制水的神，与整个中美洲和西南地区的领导有关。有角的蛇是主要的超自然实体反映在现场和陶器朝圣者带回他们的社区。因此，在朝圣时期，卡萨斯格兰德斯人创造并改变了他们与彼此、宗教精英、死者、风景和有角蛇的关系。这些关系反过来又反映在整个区域(例如，Ramos Polychrome的广泛分布)。因此，这个案例研究表明，在整个问题中提出的关系视角具有提供对考古记录及其反映的过去社会结构的深入了解的潜力。
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Pub Date : 2018-10-01DOI: 10.1177/1469605318764138
Eleanor Harrison-Buck, Astrid Runggaldier, Alex Gantos
This article examines Maya New Year's rites involving pilgrimage and bloodletting. We suggest that ceremonies today that center around the initiation of young men and involve self-sacrifice and long-distance pilgrimage to the mountains and coast may have pre-Hispanic roots. New Year's ceremonies express a core ontological principle of dualistic transformation involving physical change (jal) from youth to adulthood and transference or replacement (k’ex) of power in official leadership roles. This distinct way of knowing the world emphasizes one’s reciprocal relationship with it. We conclude that ancient Maya pilgrimage was not about acquiring a particular thing or venerating a specific place or destination. It was about the journey or what Timothy Ingold calls “ambulatory knowing.” The Maya gained cosmological knowledge, linking the movement of their body to the annual path of the sun and their sexuality and human regenerative power to earthly renewal, which required blood to be successful.
{"title":"It’s the journey not the destination: Maya New Year's pilgrimage and self-sacrifice as regenerative power","authors":"Eleanor Harrison-Buck, Astrid Runggaldier, Alex Gantos","doi":"10.1177/1469605318764138","DOIUrl":"https://doi.org/10.1177/1469605318764138","url":null,"abstract":"This article examines Maya New Year's rites involving pilgrimage and bloodletting. We suggest that ceremonies today that center around the initiation of young men and involve self-sacrifice and long-distance pilgrimage to the mountains and coast may have pre-Hispanic roots. New Year's ceremonies express a core ontological principle of dualistic transformation involving physical change (jal) from youth to adulthood and transference or replacement (k’ex) of power in official leadership roles. This distinct way of knowing the world emphasizes one’s reciprocal relationship with it. We conclude that ancient Maya pilgrimage was not about acquiring a particular thing or venerating a specific place or destination. It was about the journey or what Timothy Ingold calls “ambulatory knowing.” The Maya gained cosmological knowledge, linking the movement of their body to the annual path of the sun and their sexuality and human regenerative power to earthly renewal, which required blood to be successful.","PeriodicalId":46391,"journal":{"name":"Journal of Social Archaeology","volume":"18 1","pages":"325 - 347"},"PeriodicalIF":1.2,"publicationDate":"2018-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/1469605318764138","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44874895","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-10-01DOI: 10.1177/1469605318762816
R. Lash
In contemporary Ireland, mountains, holy wells, and islands attract people from various geographic and religious backgrounds to participate in annual pilgrimages. Scholars and participants continue to debate the historical links of these events to 19th-century turas, “journey” traditions, early medieval penitential liturgies, and even prehistoric veneration of natural phenomena. Drawing from recent participant observation at Croagh Patrick mountain and excavations on Inishark Island, I analyze how modern and medieval pilgrimage practices generated “enchantments” through movements and embodied encounters with stones that materialize both past human action and other-than-human agency. Rather than products of timeless continuity of experience, such enchantments have varied widely across time. Viewing pilgrimage movements and materials in their taskscape settings highlights the articulation between the embodied affects and political and ideological effects of pilgrims’ engagement with stones in particular historic contexts. Questioning simple narratives of continuity, this study demonstrates how a relational approach can enhance analyses of pilgrimage as scenes of social reproduction, ideological controversy, and political contest.
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Pub Date : 2018-09-05DOI: 10.1177/1469605318794241
Rémi Hadad
Monumental architecture in Levantine sites such as Jerf el-Ahmar, Göbekli Tepe, or Jericho appears to play an important role in place-making practices and in the organization of a possibly hierarchical sociopolitical life at the very beginning of the Neolithic. This paper focuses on an underdeveloped aspect of this phenomenon: all these buildings were ritually destroyed in a highly spectacular and costly fashion. Their ruins were purposefully curated and accumulated. Far from being static remains, these structures are the meaningful result of the dynamic re-production of monumental space and of its inscription in the landscape. Understanding these actions calls for decentering the dominant vision of architectural valuation associated primarily with ideas of “creation” or “heritage.” Architectural destruction, I shall finally claim, may well be more significant than construction for understanding the Neolithic consolidation of sedentism in the Near East.
在新石器时代初期，杰夫·艾哈迈德（Jerf el Ahmar）、戈别克利·特佩（Göbekli Tepe）或杰里科（Jericho。本文关注的是这一现象的一个不发达方面：所有这些建筑都以一种高度壮观和昂贵的方式被仪式性地摧毁。他们的废墟是经过精心策划和堆积的。这些建筑远非静态的遗迹，而是纪念性空间及其在景观中的铭文的动态重建的有意义的结果。理解这些行为需要分散主要与“创造”或“遗产”思想相关的建筑估价的主导视野。我最后要说的是，对于理解近东新石器时代叛乱的巩固，建筑破坏可能比建筑更重要。
{"title":"Ruin dynamics: Architectural destruction and the production of sedentary space at the dawn of the Neolithic revolution","authors":"Rémi Hadad","doi":"10.1177/1469605318794241","DOIUrl":"https://doi.org/10.1177/1469605318794241","url":null,"abstract":"Monumental architecture in Levantine sites such as Jerf el-Ahmar, Göbekli Tepe, or Jericho appears to play an important role in place-making practices and in the organization of a possibly hierarchical sociopolitical life at the very beginning of the Neolithic. This paper focuses on an underdeveloped aspect of this phenomenon: all these buildings were ritually destroyed in a highly spectacular and costly fashion. Their ruins were purposefully curated and accumulated. Far from being static remains, these structures are the meaningful result of the dynamic re-production of monumental space and of its inscription in the landscape. Understanding these actions calls for decentering the dominant vision of architectural valuation associated primarily with ideas of “creation” or “heritage.” Architectural destruction, I shall finally claim, may well be more significant than construction for understanding the Neolithic consolidation of sedentism in the Near East.","PeriodicalId":46391,"journal":{"name":"Journal of Social Archaeology","volume":"19 1","pages":"26 - 3"},"PeriodicalIF":1.2,"publicationDate":"2018-09-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/1469605318794241","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43802494","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-08-23DOI: 10.1177/1469605318795519
Kirby Farah
This paper explores the diverse motivations, limitations, and political strategies that informed the architectural decisions made by the Postclassic (ad 900–1521) leaders of Xaltocan, Mexico. In the early 13th century—a period of political florescence at Xaltocan—local leaders embarked on an ambitious building program that included the construction of a monumental adobe platform which served as a base to the residential structures of Xaltocan’s leaders. This paper investigates the significance of adobe bricks as a construction medium and outlines the various economic, social, and political factors that influenced the architectural decisions of Xaltocan’s leaders. Analysis of these factors reveals the diverse strategies employed by Xaltocan’s leaders to establish their legitimacy among their regional peers, assert their political dominance over their constituents, and foster a sense of unity within their home community.
{"title":"Constructing a kingdom: Architectural strategies and the nature of leadership at Postclassic Xaltocan, Mexico","authors":"Kirby Farah","doi":"10.1177/1469605318795519","DOIUrl":"https://doi.org/10.1177/1469605318795519","url":null,"abstract":"This paper explores the diverse motivations, limitations, and political strategies that informed the architectural decisions made by the Postclassic (ad 900–1521) leaders of Xaltocan, Mexico. In the early 13th century—a period of political florescence at Xaltocan—local leaders embarked on an ambitious building program that included the construction of a monumental adobe platform which served as a base to the residential structures of Xaltocan’s leaders. This paper investigates the significance of adobe bricks as a construction medium and outlines the various economic, social, and political factors that influenced the architectural decisions of Xaltocan’s leaders. Analysis of these factors reveals the diverse strategies employed by Xaltocan’s leaders to establish their legitimacy among their regional peers, assert their political dominance over their constituents, and foster a sense of unity within their home community.","PeriodicalId":46391,"journal":{"name":"Journal of Social Archaeology","volume":"19 1","pages":"115 - 92"},"PeriodicalIF":1.2,"publicationDate":"2018-08-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/1469605318795519","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42180802","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-08-23DOI: 10.1177/1469605318793958
S. Mithen
How did people come to ‘think Neolithic’? While there has been considerable progress in reconstructing the environmental, economic, technological and social changes associated with the transition from mobile hunter-gathering to sedentary farming and herding communities, we remain limited in our understanding of how Neolithic culture in its most profound sense arose. I suggest that the formation of new words required for that new lifestyle was as much a driver as a consequence of the Neolithic transition, illustrating this with a sample of Neolithic innovations from the southern Levant that appears likely to have required new words. Such words, I argue, helped to establish new concepts in the mind, shaped thought, influenced perception and ultimately the human deeds in the world that left an archaeological trace.
{"title":"Becoming Neolithic in words, thoughts and deeds","authors":"S. Mithen","doi":"10.1177/1469605318793958","DOIUrl":"https://doi.org/10.1177/1469605318793958","url":null,"abstract":"How did people come to ‘think Neolithic’? While there has been considerable progress in reconstructing the environmental, economic, technological and social changes associated with the transition from mobile hunter-gathering to sedentary farming and herding communities, we remain limited in our understanding of how Neolithic culture in its most profound sense arose. I suggest that the formation of new words required for that new lifestyle was as much a driver as a consequence of the Neolithic transition, illustrating this with a sample of Neolithic innovations from the southern Levant that appears likely to have required new words. Such words, I argue, helped to establish new concepts in the mind, shaped thought, influenced perception and ultimately the human deeds in the world that left an archaeological trace.","PeriodicalId":46391,"journal":{"name":"Journal of Social Archaeology","volume":"19 1","pages":"67 - 91"},"PeriodicalIF":1.2,"publicationDate":"2018-08-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/1469605318793958","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44575125","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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