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The concept of a matricentric society, linked with female rule, has been enthroned in studies of Europe’s prehistory during the past two centuries. Nevertheless, in the 1960s and 1970s, feminist approaches dethroned the idea of the Mother Goddess as the key organizing principle of Aegean Neolithic societies. Recently, however, certain versions of gynecocracy, implying female rule, and/or of matrilineal kinship have been rethroned for studies in the Aegean Neolithic and Bronze Age. This article critically assesses how and why scholars have supported the existence of matrilineal kinship and/or female rule in the Aegean Neolithic and Early Bronze Age. Which pools of evidence have they used to support their claims and why? The multiple lives of matrilineal kinship and female rule in the research record will be discussed through the lens of enthroning, dethroning and rethroning processes. Ultimately, tracing these processes helps to elucidate the troubled relationship between translating socio-cultural anthropological concepts with and without applying socio-cultural anthropological knowledge to the archaeological material.
In response to the article written by Sabina Cveček, it is argued that the view expressed by the author that matrilineal kinship has been ‘throned’ and ‘re-throned’ in Aegean prehistory has resulted from a poor understanding of anthropological terms. It is also proposed that archaeological perspectives on matrilineal kinship cannot be ‘streamlined’ through the contribution of social anthropology and ethnography as both fields are plagued by their own limitations.
This article aims to explain the strains and paradoxes of how African communities have been unable to obtain legal access and control to expropriated or stolen cultural heritage held in foreign museums despite their increased participation in international cultural heritage law. Further, it outlines the strained relationship between communities’ participation in cultural heritage governance under international cultural heritage law and cultural heritage law in Kenya. Using a postcolonial critique, this article examines these cultural heritage laws using notions of communitarianism and relationality in relation to the African Renaissance. It is demonstrated that communities should have increased participation in cultural heritage governance and, as a result, access to and control over their appropriated cultural heritage held in foreign museums. The purpose of a post-colonial critique of cultural heritage laws seeks to allow states and communities to listen to each other as opposed to one replacing the other in matters of cultural heritage.
An overview of the physical state of Rome in the year 900, followed by an introduction to each of the major categories of material culture to be discussed: architecture, painting, icons, sculpture, inscriptions, manuscripts, ceramics, and coins. A rationale is provided for the format of the book: not a diachronic chronological survey as such, but instead organized around four overarching themes.