Sugar-Loaf Shield Bosses

1963 ◽  
Vol 43 (1) ◽  
pp. 38-96 ◽  
Author(s):  
Vera I. Evison
Keyword(s):  
Nineteenth Century ◽  
General Term ◽  
Eighth Century ◽  
Thick Coating ◽  
Grave Goods

The description Zuckerhut has been used in German publications to distinguish the tall shield bosses of the eighth century which have certain variations in form but remain constant in being unusually tall in proportion to their width. The term is taken from the shape of the clay mould in which, as late as the end of the nineteenth century, sugar was left to drain and set, the walls of the resulting sugar-loaves being usually slightly convex, rising to a point. ‘Sugar-loaf’ is therefore used here as a general term for the whole species of shield boss of tall proportions, but more specifically for the high, curved cone. The straight-sided cone may be more properly referred to as conical. Some of these have been noticed in England, and as they begin at the end of the pagan period when grave goods are sparse, it seemed likely that a study of them with their associated finds and relations overseas might provide a useful contribution to this part of Saxon chronology. It must be remembered that examination of shield bosses of this period is often made difficult by a thick coating of rust with other accretions, but the inside is sometimes less affected and yields more information. Although every effort has been made towards accuracy, it is possible that details may have been missed which might become visible after cleaning, but a number of the bosses are so fragmentary that further treatment would not seem to be advisable.

scholarly journals On Studies of Task Bifferentiation between Men and Women in the Scandinavian Iron Age

2021 ◽  
Vol 7 (1) ◽  
pp. 161-172
Author(s):  
Louise Ströbeck
Keyword(s):  
Nineteenth Century ◽  
Iron Age ◽  
Contemporary Society ◽  
Specific Task ◽  
Men And Women ◽  
Male And Female ◽  
Female Roles ◽  
Activity Areas ◽  
Grave Goods

Reiterated and cursorily criticised generalisations of attributes for male and female in grave goods, have since the first half of the nineteenth century created an oversimplified yet politically intricate image of a specific task differentiation between men and women in prehistory. Ideals of male and female roles and tasks in the interpreter’s contemporary society have been described as universals in terms of binary oppositional pairs, or spheres, such as private/domestic-public. The dichotomies used for analysing and attributing male and female tasks have given preference to stereotypes, and the very formulation of the oppositional concepts for activity areas expresses ideological valuations ofmale and female. This article stresses the need for analysing the origin of concepts, and it seeks new and alternative ways of perceiving task differentiation.

Tripoli at the Beginning of the Fourteenth Century A. D./Eighth Century AH

1978 ◽  
Vol 9 ◽  
pp. 55-59 ◽  
Author(s):  
Michael Brett
Keyword(s):  
Nineteenth Century ◽  
Fourteenth Century ◽  
Annual Report ◽  
Eighth Century ◽  
French Translation ◽  
The Sun ◽  
The People ◽  
The City ◽  
The Town

In the Seventh Annual Report of the Society I published an account of the journey of the shaykh Al-Tijānī to Tripoli at the beginning of the fourteenth century A. D./eighth century A. H., with particular reference to the Arab tribes and chiefs whom he encountered.What follows is a translation of the passages from the Riḥla in which he describes the city of Tripoli as he saw it during the eighteen months of his residence. Page references are to the 1958 Tunis edition of the work, followed by references to the nineteenth century French translation by Alphonse Rousseau. The latter is incomplete, and not always accurate.221, trans. 1853, 135Our entry into (Tripoli) took place on Saturday, 19th Jumāḍā II (707).237, trans. 1853, 135–6As we approached Tripoli and came upon it, its whiteness almost blinded the eye with the rays of the sun, so that I knew the truth of their name for it, the White City. All the people came out, showing their delight and raising their voices in acclaim. The governor of the city vacated the place of his residence, the citadel of the town, so that we might occupy it. I saw the traces of obvious splendour in the citadel (qaṣba), but ruin had gained sway. The governors had sold most of it, so that the houses which surrounded it were built from its stones. There are two wide courts, and outside is the mosque (masjid), formerly known as the Mosque of the Ten, since ten of the shaykhs of the town used to gather in it to conduct the affairs of the city before the Almohads took possession. When they did so, the custom ceased, and the name was abandoned.

scholarly journals I Kahiki ke Ola: In Kahiki there is Life, Ancestral Memories and Migrations in the New Pacific

2021 ◽  
Author(s):  
◽  
Emalani Case
Keyword(s):  
Nineteenth Century ◽  
General Term ◽  
Oral Traditions ◽  
Pacific Region ◽  
Hawaiian Language ◽  
The Pacific ◽  
The World ◽  
The Future ◽  
Different Parts ◽  
Language Literature

<p>While exploring different topics and issues—examining everything from the importance of our Pacific genealogies, to the analysis of Hawaiian language literature, to the power of prophecies and predictions for the future, to the need to be reflexive in the creation of culture, and finally to the act of building a nation—each chapter of this thesis is connected by one shifting concept: Kahiki. Furthermore, they are joined by the idea that there is life to be found there. As an ʻōlelo noʻeau, or a Hawaiian proverb, states, “Aia ke ola i Kahiki,” “Life is in Kahiki”. This adage has served as the foundation of this research and each chapter has been written with the belief that there is life—in the form of reconstructed knowledge, new interpretations, and growing understandings—to be found in Kahiki.  Encapsulated in this one term are our ancestral memories of migration. When islanders traveled to different parts of the Pacific region, they maintained knowledge of their homelands. Although the names of these homelands differ throughout the Pacific, the concept is the same: islanders knew that their life in a particular place, a particular group of islands, was dependent on other places and peoples that although out of sight were never completely out of memory. After generations, however, the specificity of these “homelands” was blurred, and one name came to represent the genealogical connection that people shared with other places in the Pacific. What was Pulotu for some, therefore, became Hawaiki for others, and eventually became Kahiki for my ancestors in Hawaiʻi. Thus, Kahiki became a general term for all lands in the region outside of Hawaiʻi, and more importantly, became a way for Hawaiians to explain their existence to themselves. In later generations, however, particularly when people from other parts of the world came to Hawaiʻi, Kahiki became a term used to refer to all lands beyond Hawaiʻi’s shores.  This thesis, therefore, studies the life of this one concept through time: looking at it as part of our Pacific genealogies, as presented in oral traditions; examining it as a means of making nationalistic statements, and sometimes, even as a means of justifying colonialism in the nineteenth century; and then exploring contemporary articulations and engagements with Kahiki, particularly in the era following the Hawaiian renaissance, when a group of men on the Big Island of Hawaiʻi built a single-hulled canoe, brining tools, teachers, and knowledge from Kahiki to give new “life” to their people. Studying the way this one concept has shifted through time provides a means of understanding how people in each generation used one term to make sense of their experiences. Furthermore, it gives us the chance to examine our contemporary movements and to reengage with Kahiki in a way that will empower us to do and be more for our people, our region, and the world.</p>

Regionality under the new order: The seventh to tenth centuries

2018 ◽  
Author(s):  
Stephen Rippon
Keyword(s):  
Material Culture ◽  
Eighth Century ◽  
Seventh Century ◽  
New Order ◽  
Cultural Tradition ◽  
Final Phase ◽  
Roman World ◽  
Group Identities ◽  
New Material ◽  
Grave Goods

Around the late sixth century dress styles and burial practices started to change, with regionally distinctive sets of grave goods giving way initially to the greater uniformity seen in ‘final phase’ cemeteries before the regular deposition of artefacts ceased altogether in the late seventh century. It has been argued that this reflects how a common identity had started to emerge across Anglo-Saxon society, and that the change in the character of grave goods away from those expressing a strongly Germanic identity to ones with a more Romano-Byzantine character reflects how kings sought to legitimize their power through association with the Roman world (e.g. Geake 1997, 133–5; 1999b). This hypothesis, however, presents something of a paradox because, just as the archaeologically visible and regionally distinctive group identities expressed in material culture such as dress accessories disappeared, a new form of territoriality was emerging in the form of relatively stable kingdoms within which one might imagine the expression of identity was just as important. Indeed, many have argued that changes in the character of grave goods being deposited in ‘final phase’ cemeteries had less to do with secular identity and kingship and was instead associated with the spread of Augustinian Christianity, which was both a unifying cultural tradition and one with strong associations with the Roman world (e.g. Crawford 2004; Hoggett 2010, 107). It seems inherently unlikely that group identities will have disappeared just as stable kingdoms started to emerge, and it is therefore likely that identity was expressed in other ways. This is in fact exactly what we see if we look beyond the burial record: while eighth-century and later graves contain few expressions of identity, as Christianity dictated a uniform burial practice, the circulation of new forms of material culture, such as coinage and mass-produced pottery, was closely tied to particular political territories. This new material culture was associated with specialist forms of settlement that were closely involved in the circulation of coinage both in coastal emporia and in inland places that archaeologists have termed ‘productive sites’.

scholarly journals The Rise and Decline of Arabu–Tamil Language for Tamil Muslims

IIUC Studies ◽  
2016 ◽  
pp. 263-282
Author(s):  
KMA Ahamed Zubair
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Sri Lanka ◽  
Tamil Nadu ◽  
Eighth Century ◽  
Commercial Activities ◽  
Arab Muslim ◽  
Arabic Script

The Arab Muslim Traders and the native Tamil converts to Islam in Tamilnadu state of India and Sri Lanka came into closer contact as a result of their commercial activities. They were bound by a common religion, but separated by two different languages They felt the necessity for a link-language. They started to write Tamil in an adapted Arabic script called Arabu-Tamil. The Arabu-Tamil or Arwi script represents the Tamil language using an Arabic style of scripts. From eighth century to nineteenth century, this language enjoyed its popularity among Tamil speaking Muslims of Tamil Nadu and Sri Lanka. The valuable and useful ideas of Tamil Muslim minds were conveyed in Arabicized Tamil called Arabu-Tamil. It rendered a most useful service for the advancement and progress of Arab and Tamil cultures. However, the beginning of the twentieth century saw the decline of Arwi language. And no step was taken to arrest this decline. The study analyses its rise and decline as a language of Tamil Muslims.IIUC Studies Vol.10 & 11 December 2014: 263-282

The Opium Question in the Federated Shan States, 1931–36: British Policy Discussions and Scandal

1992 ◽  
Vol 23 (1) ◽  
pp. 14-36 ◽  
Author(s):  
Robert B. Maule
Keyword(s):  
Nineteenth Century ◽  
Ottoman Empire ◽  
Central Europe ◽  
Eighth Century ◽  
Opium Poppy ◽  
Overseas Chinese ◽  
East Indies ◽  
West Central ◽  
Dutch East Indies ◽  
Opium Use

The earliest known evidence for the existence of the opium poppy has been traced to the Neolithic and Early Bronze Ages in west central Europe. Arab traders introduced opium into Asia, and in the eighth century A.D., it had been used in China. By the nineteenth century, China provided the most lucrative market for traders, primarily British and American, who brought opium to China from India and the Ottoman Empire. Opium use also proved to be popular among the overseas Chinese communities in Siam, Malaya, and the Dutch East Indies. The Chinese demand for opium, the lucrative profits to be gained from the manufacture, transfer, and sale of opium, and official connivance at edicts to prohibit its import into China, served to create a flourishing trade.

scholarly journals I Kahiki ke Ola: In Kahiki there is Life, Ancestral Memories and Migrations in the New Pacific

2021 ◽  
Author(s):  
◽  
Emalani Case
Keyword(s):  
Nineteenth Century ◽  
General Term ◽  
Oral Traditions ◽  
Pacific Region ◽  
Hawaiian Language ◽  
The Pacific ◽  
The World ◽  
The Future ◽  
Different Parts ◽  
Language Literature

<p>While exploring different topics and issues—examining everything from the importance of our Pacific genealogies, to the analysis of Hawaiian language literature, to the power of prophecies and predictions for the future, to the need to be reflexive in the creation of culture, and finally to the act of building a nation—each chapter of this thesis is connected by one shifting concept: Kahiki. Furthermore, they are joined by the idea that there is life to be found there. As an ʻōlelo noʻeau, or a Hawaiian proverb, states, “Aia ke ola i Kahiki,” “Life is in Kahiki”. This adage has served as the foundation of this research and each chapter has been written with the belief that there is life—in the form of reconstructed knowledge, new interpretations, and growing understandings—to be found in Kahiki.  Encapsulated in this one term are our ancestral memories of migration. When islanders traveled to different parts of the Pacific region, they maintained knowledge of their homelands. Although the names of these homelands differ throughout the Pacific, the concept is the same: islanders knew that their life in a particular place, a particular group of islands, was dependent on other places and peoples that although out of sight were never completely out of memory. After generations, however, the specificity of these “homelands” was blurred, and one name came to represent the genealogical connection that people shared with other places in the Pacific. What was Pulotu for some, therefore, became Hawaiki for others, and eventually became Kahiki for my ancestors in Hawaiʻi. Thus, Kahiki became a general term for all lands in the region outside of Hawaiʻi, and more importantly, became a way for Hawaiians to explain their existence to themselves. In later generations, however, particularly when people from other parts of the world came to Hawaiʻi, Kahiki became a term used to refer to all lands beyond Hawaiʻi’s shores.  This thesis, therefore, studies the life of this one concept through time: looking at it as part of our Pacific genealogies, as presented in oral traditions; examining it as a means of making nationalistic statements, and sometimes, even as a means of justifying colonialism in the nineteenth century; and then exploring contemporary articulations and engagements with Kahiki, particularly in the era following the Hawaiian renaissance, when a group of men on the Big Island of Hawaiʻi built a single-hulled canoe, brining tools, teachers, and knowledge from Kahiki to give new “life” to their people. Studying the way this one concept has shifted through time provides a means of understanding how people in each generation used one term to make sense of their experiences. Furthermore, it gives us the chance to examine our contemporary movements and to reengage with Kahiki in a way that will empower us to do and be more for our people, our region, and the world.</p>

Casting with plaster of Paris

1989 ◽  
Vol 4 ◽  
pp. 320-325
Author(s):  
Loren E. Babcock
Keyword(s):  
United States ◽  
Nineteenth Century ◽  
General Term ◽  
Plaster Of Paris

Plaster of Paris is a general term for gypsum plasters and gypsum cements. Plaster, which has been in widespread use for producing casts of fossils since the Nineteenth Century (e.g., Green, 1832; Ward, 1866), is easily used for making rigid, long-lasting, and inexpensive casts of study specimens, and for making field casts from natural molds. Good general descriptions of the use of plaster are given in Clarke (1938) and Rich (1947), as well as in many recent books on sculpture (e.g., Miller, 1971; Chaney and Skee, 1973; Andrews, 1983), and in various brochures distributed by manufacturers (e.g., United States Gypsum Company, 1987a, 1987b). Using plaster for casting paleontological specimens was previously discussed in works by Quinn (1940), Keyes (1959), Heintz (1963), Rigby and Clark (1965), Rixon (1976), and Chase (1979).

Recitation and Chant

2021 ◽  
pp. 463-480
Author(s):  
Sandra Martani
Keyword(s):  
Nineteenth Century ◽  
Fourteenth Century ◽  
Twelfth Century ◽  
Tenth Century ◽  
Eighth Century ◽  
Sixth Century ◽  
Musical Elements

Music plays an important role in Byzantine culture; however, only the melodies used in the sacred services have been preserved. Two main types of neumatic notation are used in liturgical books: the lectionary (or ekphonetic) notation—intended to guide the cantillation of the Scriptures—and the melodic notation, used to sing a variety of properly melodic chants. While ekphonetic notation appears in a considerable number of sources dating from the eighth century to the fourteenth/fifteenth centuries, scholars have not yet managed to decipher it. Signs recording musical elements are attested from the sixth century, but it is only from the mid-tenth century that articulated notational systems appear. Until about the mid-twelfth century, two main melodic notations, both adiastematic, were used: the so-called Chartres and Coislin notations. In its development, the Coislin notation leads to a new diastematic system, the so-called Middle Byzantine notation. However, the full diastemacy would be attained only with the Chrysanthos reform at the beginning of the nineteenth century. Melodic notation was used in different hymnographic genres, both syllabic and melismatic, and in psalmic texts. Theoretical treatises provide explanations on the rules needed to combine the neumes. From the fourteenth century onward, a new style appears and develops under the influence of a new aesthetic and of the Hesychastic movement—the καλοφωνία (beautiful voicing). In new or revisited compositions, music is privileged over text and the notation multiplies its μεγάλα σημάδια (big signs) to create a new meaning, a purely melodic one.

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