Podcasts about early bronze age

「人が解体され、食べられていた」──約4200年前の遺骨37体から“人肉食”の証拠？　“非人間化”の儀式か。　英オックスフォード大学などに所属する研究者らが発表した論文「‘The darker angels of our nature': Early Bronze Age butchered human remains from Charterhouse Warren, Somerset, UK」は、青銅器時代の英国で敵を殺して解体し、食していた残虐行為の可能性を示した研究報告である。

Die Themen in den Wissensnachrichten: +++ Forscher sieht beginnenden Postmaterialismus +++ Städte mit Bäumen kühlen - aber richtig +++ AirBnB-Tool soll Partys verhindern +++**********Weiterführende Quellen zu dieser Folge:“Planetary phase shift” as a new systems framework to navigate the evolutionary transformation of human civilisation/ Forsesight, 06.11.2024Cooling efficacy of trees across cities is determined by background climate, urban morphology, and tree trait/ Communications Earth and Environment, 10.12.2024Anti-party defenses for New Year's Eve rolled out around the world/ Airbnb, 12.12.2024Investigation of Maillard reaction products in plant-based milk alternatives/ Food Research International, Dezember 2024‘The darker angels of our nature': Early Bronze Age butchered human remains from Charterhouse Warren, Somerset, UK/ Antiquity, 16.12.2024Alle Quellen findet ihr hier.**********Ihr könnt uns auch auf diesen Kanälen folgen: TikTok auf&ab , TikTok wie_geht und Instagram .

[caption id="attachment_5359" align="aligncenter" width="1024"] "Dolmen de Menga entrance: Massive stone portal of 6,000-year-old Neolithic tomb in Antequera, Spain."[/caption][caption id="attachment_5354" align="aligncenter" width="1024"] "La Peña de los Enamorados: Distinctive mountain face aligned with Dolmen de Menga, resembling human profile."[/caption] Key Ideas: The invention of architecture during the Neolithic period marked a significant shift in human psychology and religion, creating a division between natural and man-made spaces and giving rise to new concepts of ownership, territoriality, and sacred spaces. The relationship between architecture and the awareness of death is explored, with the idea that built structures allowed humans to create a sense of permanence and continuity in the face of mortality. Neolithic dolmens and their alignment with the summer solstice may have played a crucial role in rituals related to death, the afterlife, and the cyclical nature of the cosmos. The astronomical alignment of the Dolmen de Menga is part of a larger pattern of archaeoastronomical significance in Neolithic monuments across Europe, suggesting a shared cosmological understanding among ancient societies. Neolithic art and architecture, including the use of red ochre and iron oxide paintings, may be linked to shamanic practices and altered states of consciousness. Peter Sloterdijk's theory of spheres is applied to understand the evolution of human spatial awareness and the desire to recreate protected, womb-like spaces through architecture. The fundamental nature of architecture and its role in human life is explored through various philosophical, psychological, and sociological perspectives. Adventure Time with My Daughter My daughter Violet likes the show Adventure Time. She loves mythology, creepy tombs, long dead civilizations and getting to be the first to explore and discover new things. I took my 6-year-old daughter to the Neolithic portal Tomb, or Dolmen, Dolmen de Menga in Antequera, while on a trip to Spain. This ancient megalithic monument, believed to be one of the oldest and largest in Europe, dates back to the 3rd millennium BCE. It is made of 8 ton slabs of stone that archaeologists have a passing idea of how ancient people moved. It has a well drilled through 20 meters of bedrock at the back of it and it is oriented so that the entrance faces a mountain that looks like a sleeping giant the ancient builders might have worshiped. All of this delighted my daughter. The dolmen's impressive architecture features massive stone slabs, some weighing up to 180 tons, forming a 25-meter-long corridor and a spacious chamber. Inside, a well adds to the mystery, possibly used for rituals or as a symbol of the underworld. What's truly fascinating is the dolmen's alignment with the nearby La Peña de los Enamorados mountain. During the summer solstice, the sun rises directly over the mountain, casting its first rays into the dolmen's entrance, illuminating the depths of the chamber. This astronomical alignment suggests the ancient builders had a sophisticated understanding of the cosmos. According to archaeoastronomical studies, the Dolmen de Menga might have served as a symbolic bridge between life and death, connecting the world of the living with the realm of the ancestors. The solstice alignment could have held great spiritual significance, marking a time of renewal, rebirth, and the eternal cycle of existence. Sharing this incredible experience with my daughter and witnessing her awe and curiosity as she felt the weight of boulders that men had moved by hand, is a moment I'll treasure forever.  I reminded her that every time she has seen a building, be it a school or a sky-scraper, it all started here with the birth of architecture, and maybe the birth of something else too. Thinking about prehistory is weird because thinking about the limits of our human understanding is trippy and prehistory is, by definition, before history and therefore written language, meaning we cant really know the subjective experience of anyone who was a part of it. Talking to a child about the limits of what we as a species do or can know are some of my favorite moments as a parent because they are opportunities to teach children the importance of curiosity, intuition and intellectual humility than many adults never learn. Watching Violet contemplate a time when mankind didn't have to tools or advanced scientific knowledge was a powerful moment when I saw her think so deeply about the humanity she was a part of. What the Invention of Architecture did to Psychology Anecdote of the Jar by Wallace Stevens I placed a jar in Tennessee, And round it was, upon a hill. It made the slovenly wilderness Surround that hill.   The wilderness rose up to it, And sprawled around, no longer wild. The jar was round upon the ground And tall and of a port in air.   It took dominion everywhere. The jar was gray and bare. It did not give of bird or bush, Like nothing else in Tennessee. Prior to the advent of architecture, the world was an undivided, seamless entity, with no clear boundaries between human habitation and the natural environment. The construction of dolmens and other architectural structures shattered this unified perception, creating a new paradigm in which humans actively shaped and claimed portions of the earth for their own purposes. This act of claiming space and erecting structures upon it represented a profound psychological shift, as humans began to assert their agency and control over their surroundings. The division of the world into natural and man-made spaces had far-reaching implications for human psychology. It fostered a sense of ownership and territoriality, as individuals and communities began to identify with and attach meaning to the spaces they created. This attachment to claimed spaces gave rise to new concepts of home, belonging, and identity, which were intimately tied to the built environment. Simultaneously, the unclaimed, natural world began to be perceived as a separate entity, one that existed beyond the boundaries of human control and understanding. The impact of this division on religion was equally profound. The creation of man-made spaces, such as dolmens, provided a tangible manifestation of human agency and the ability to shape the world according to human beliefs and desires. These structures became sacred spaces, imbued with religious and spiritual significance, where rituals and ceremonies could be performed. The separation of natural and man-made spaces also gave rise to new religious concepts, such as the idea of sacred and profane spaces, and the belief in the ability of humans to create and manipulate the divine through architectural means. The significance of this division between natural and man-made spaces is beautifully captured in Wallace Stevens' anecdote of the jar. In this short poem, Stevens describes placing a jar in a wilderness, which "took dominion everywhere." The jar, a man-made object, transforms the natural landscape around it, asserting human presence and control over the untamed wilderness. This simple act of placing a jar in the wild encapsulates the profound psychological and religious implications of the invention of architecture. The jar represents the human impulse to claim and shape space, to impose order and meaning upon the chaos of the natural world. It symbolizes the division between the natural and the man-made, and the way in which human creations can alter our perception and understanding of the world around us. Just as the jar takes dominion over the wilderness, the invention of architecture during the Neolithic period forever changed the way humans perceive and interact with their environment, shaping our psychology and religious beliefs in ways that continue to resonate to this day. The Relationship of Architecture to the Awareness of Death Robert Pogue Harrison, a professor of Italian literature and cultural history, has written extensively about the relationship between architecture, human psychology, and our understanding of death. In his book "The Dominion of the Dead," Harrison explores how the invention of architecture fundamentally altered human consciousness and our attitude towards mortality. According to Harrison, the creation of built structures marked a significant shift in human psychology. Before architecture, early humans lived in a world where the natural environment was dominant, and death was an ever-present reality. The invention of architecture allowed humans to create a sense of permanence and stability in the face of the transient nature of life. By constructing buildings and monuments, humans could create a physical manifestation of their existence that would outlast their individual lives. This allowed for a sense of continuity and the ability to leave a lasting mark on the world. Harrison argues that architecture became a way for humans to assert their presence and create a symbolic defense against the inevitability of death. Moreover, Harrison suggests that the invention of architecture gave rise to the concept of the "afterlife." By creating tombs, pyramids, and other burial structures, humans could imagine a realm where the dead continued to exist in some form. These architectural spaces served as a bridge between the world of the living and the world of the dead, providing a sense of connection and continuity. Harrison also argues that architecture played a crucial role in the development of human culture and collective memory. Buildings and monuments became repositories for shared histories, myths, and values. They served as physical anchors for cultural identity and helped to create a sense of belonging and shared purpose among communities. However, Harrison also notes that architecture can have a complex relationship with death. While it can provide a sense of permanence and a symbolic defense against mortality, it can also serve as a reminder of our own impermanence. The ruins of ancient civilizations and the decay of once-great buildings can evoke a sense of melancholy and serve as a testament to the ultimate transience of human existence. Death and Ritual through Architecture Recent archaeological findings have shed light on the potential significance of the alignment of Neolithic dolmens with the summer solstice. These ancient stone structures, found throughout Europe and beyond, have long been shrouded in mystery. However, the precise positioning of these megalithic tombs suggests that they may have played a crucial role in Stone Age rituals related to death, the afterlife, and the cyclical nature of the cosmos. On the day of the summer solstice, when the sun reaches its highest point in the sky and casts its longest rays, a remarkable phenomenon occurs within certain dolmens. The light penetrates through the narrow entrance, illuminating the interior chamber and reaching the furthest recesses of the tomb. This alignment, achieved with great intentionality and skill, has led archaeologists to speculate about the beliefs and practices of the Neolithic people who constructed these monumental structures. One theory suggests that the dolmens served as portals for the souls of the deceased to ascend to the heavenly bodies. The sun, often revered as a divine entity in ancient cultures, may have been seen as the ultimate destination for the spirits of the dead. By aligning the dolmen with the solstice, the Neolithic people perhaps believed that they were creating a direct pathway for the souls to reach the sun and achieve a form of celestial immortality. Another interpretation posits that the solstice alignment was a way to honor and commemorate the dead. The penetrating light, reaching the innermost chamber of the dolmen, could have been seen as a symbolic reunion between the living and the deceased. This annual event may have served as a time for the community to gather, pay respects to their ancestors, and reaffirm the enduring bond between the generations. Furthermore, the cyclical nature of the solstice, marking the longest day of the year and the subsequent return of shorter days, may have held profound symbolic meaning for the Neolithic people. The alignment of the dolmen with this celestial event could have been interpreted as a representation of the cycle of life, death, and rebirth. Just as the sun reaches its peak and then begins its descent, the dolmen's illumination on the solstice may have symbolized the passage from life to death and the promise of eventual renewal. While we may never know with certainty the exact beliefs and rituals associated with the Neolithic dolmens and their solstice alignment, the structures themselves stand as testaments to the ingenuity, astronomical knowledge, and spiritual convictions of our ancient ancestors. The precision and effort required to construct these megalithic tombs and align them with the heavens suggest a deep reverence for the dead and a belief in the interconnectedness of life, death, and the cosmos. The Astronomical Alignment of the Dolmen de Menga and Its Broader Significance The astronomical alignment of the Dolmen de Menga with the summer solstice sunrise is not an isolated phenomenon, but rather part of a larger pattern of archaeoastronomical significance in Neolithic monuments across Europe and beyond. Many megalithic structures, such as Newgrange in Ireland and Maeshowe in Scotland, have been found to have precise alignments with solar and lunar events, suggesting that the ancient builders had a sophisticated understanding of the movements of celestial bodies and incorporated this knowledge into their architectural designs. The alignment of the Dolmen de Menga with the summer solstice sunrise may have held profound symbolic and ritual significance for the Neolithic community that built and used the structure. The solstice, as a moment of transition and renewal in the natural cycle of the year, could have been associated with themes of rebirth, fertility, and the regeneration of life. The penetration of the sun's first rays into the inner chamber of the dolmen on this date may have been seen as a sacred union between the celestial and terrestrial realms, a moment of cosmic alignment and heightened spiritual potency. The incorporation of astronomical alignments into Neolithic monuments across Europe suggests that these ancient societies had a shared cosmological understanding and a deep reverence for the cycles of the sun, moon, and stars. The construction of megalithic structures like the Dolmen de Menga can be seen as an attempt to harmonize human activity with the larger rhythms of the cosmos, creating a sense of unity and connection between people and the natural and celestial worlds they inhabited. Originally these structures were probably lovingly adorned with paint and patterns. This paint was usually made of red ochre and iron oxide.  We know that because the paintings that are left in Iberia are made of these materials and the extremely few neolithic portal tombs that were protected from the elements still have geographic markings.   [caption id="attachment_5367" align="aligncenter" width="715"] Here is me hiking up to look at some iron oxide neolithic paintings[/caption][caption id="attachment_5365" align="aligncenter" width="605"] Here is a little guy made out of iron oxide who is about six thousand years old[/caption][caption id="attachment_5372" align="aligncenter" width="466"] The 4th millennium BC painting inside the Dolmen Anta de Antelas in Iberia[/caption]   Some researchers, such as David Lewis-Williams and Thomas Dowson, have proposed that the geometric patterns and designs found in Neolithic art and architecture may represent the visions experienced by shamans during altered states of consciousness. Other scholars, like Michael Winkelman, argue that shamanism played a crucial role in the development of early human cognition and social organization. According to this theory, the construction of sacred spaces like the Dolmen de Menga may have been closely tied to the practices and beliefs of shaman cults, who served as intermediaries between the physical and spiritual realms. What is Architecture: Why did we invent it? Philosopher, Peter Sloterdijk's theory of spheres, particularly his concept of the first primal globe and its subsequent splitting, offers an intriguing framework for understanding the evolution of human spatial awareness and its manifestations in art and architecture. Sloterdijk's "spherology" posits that human existence is fundamentally about creating and inhabiting spheres - protected, intimate spaces that provide both physical and psychological shelter. The "first primal globe" in his theory refers to the womb, the original protected space that humans experience. According to Sloterdijk, the trauma of birth represents a splitting of this primal sphere, leading humans to constantly seek to recreate similar protective environments throughout their lives and cultures. This concept of sphere-creation and inhabitation can be seen as a driving force behind much of human culture and architecture. Applying this framework to Neolithic architecture like dolmens and portal tombs, we might interpret these structures as attempts to recreate protected, womb-like spaces on a larger scale. These stone structures, with their enclosed spaces and narrow entrances, could be seen as physical manifestations of the desire to recreate the security and intimacy of the "primal sphere" and our universal interaction with it through the archetype of birth. In the Neolithic period, the world was perceived as an undifferentiated sphere, where the sacred and the secular were intimately intertwined. The concept of separate realms for the divine and the mundane had not yet emerged, and the universe was experienced as a single, all-encompassing reality. In this context, the creation of the earliest permanent architecture, such as portal tombs, represents a significant milestone in human history, marking the beginning of a fundamental shift in how humans understood and organized their environment. Portal tombs, also known as dolmens, are among the most enigmatic and captivating architectural structures of the Neolithic era. These megalithic monuments, consisting of large upright stones supporting a massive horizontal capstone, have puzzled and intrigued researchers and visitors alike for centuries. While their exact purpose remains a subject of debate, many scholars believe that portal tombs played a crucial role in the emergence of the concept of sacred space and the demarcation of the secular and the divine. Mircea Eliade. In his seminal work, "The Sacred and the Profane," Eliade argues that the creation of sacred space is a fundamental aspect of human religiosity, serving to distinguish the realm of the divine from the ordinary world of everyday existence. He suggests that the construction of portal tombs and other megalithic structures in the Neolithic period represents an early attempt to create a liminal space between the sacred and the secular, a threshold where humans could encounter the numinous and connect with the spiritual realm. Remember that this was the advent of the most basic technology, or as Slotedijik might label it, anthropotechnics. The idea that sacred and secular space could even be separated was itself a technological invention, or rather made possible because of one. Anthropotechnics refers to the various practices, techniques, and systems humans use to shape, train, and improve themselves. It encompasses the methods by which humans attempt to modify their biological, psychological, and social conditions. The Nature of Architecture and Its Fundamental Role in Human Life Architecture, at its core, is more than merely the design and construction of buildings. It is a profound expression of human creativity, culture, and our relationship with the world around us. Throughout history, scholars and theorists have sought to unravel the fundamental nature of architecture and its impact on the human experience. By examining various theories and perspectives, we can gain a deeper understanding of the role that architecture plays in shaping our lives and the societies in which we live. One of the most influential thinkers to explore the essence of architecture was the philosopher Hannah Arendt. In her work, Arendt emphasized the importance of the built environment in creating a sense of stability, permanence, and shared experience in human life. She argued that architecture serves as a tangible manifestation of the human capacity for creation and the desire to establish a lasting presence in the world. Arendt's ideas highlight the fundamental role that architecture plays in providing a physical framework for human existence. By creating spaces that endure over time, architecture allows us to anchor ourselves in the world and develop a sense of belonging and continuity. It serves as a backdrop against which the drama of human life unfolds, shaping our experiences, memories, and interactions with others. Other theorists, such as Martin Heidegger and Gaston Bachelard, have explored the philosophical and psychological dimensions of architecture. Heidegger, in his essay "Building Dwelling Thinking," argued that the act of building is intimately connected to the human experience of dwelling in the world. He suggested that architecture is not merely a matter of creating functional structures, but rather a means of establishing a meaningful relationship between individuals and their environment. Bachelard, in his book "The Poetics of Space," delved into the emotional and imaginative aspects of architecture. He explored how different spaces, such as homes, attics, and basements, evoke specific feelings and memories, shaping our inner lives and sense of self. Bachelard's ideas highlight the powerful psychological impact that architecture can have on individuals, serving as a catalyst for introspection, creativity, and self-discovery. From a sociological perspective, theorists like Henri Lefebvre and Michel Foucault have examined the ways in which architecture reflects and reinforces power structures and social hierarchies. Lefebvre, in his book "The Production of Space," argued that architecture is not merely a neutral container for human activity, but rather a product of social, political, and economic forces. He suggested that the design and organization of space can perpetuate inequality, segregation, and control, shaping the way individuals and communities interact with one another. Foucault, in his work on disciplinary institutions such as prisons and hospitals, explored how architecture can be used as a tool for surveillance, regulation, and the exercise of power. His ideas highlight the potential for architecture to serve as an instrument of social control, influencing behavior and shaping the lives of those who inhabit or interact with the built environment. By engaging with the diverse theories and perspectives on architecture, we can develop a more nuanced understanding of its role in shaping the human experience. From the philosophical insights of Arendt and Heidegger to the psychological explorations of Bachelard and the sociological critiques of Lefebvre and Foucault, each perspective offers a unique lens through which to examine the essence of architecture and its impact on our lives. As we continue to grapple with the challenges of an increasingly urbanized and globalized world, the study of architecture and its fundamental nature becomes more important than ever. By unlocking the secrets of this ancient and enduring art form, we may find new ways to create spaces that nurture the human spirit, foster connection and belonging, and shape a built environment that truly reflects our highest values and aspirations. Violet's Encounter with the Dolmen It is a common misconception to think of children as blank slates, mere tabula rasas upon which culture and experience inscribe themselves. In truth, children are born with the same primal unconscious that has been part of the human psyche since prehistory. They are simply closer to this wellspring of archetypes, instincts, and imaginative potentials than most adults, who have learned to distance themselves from it through the construction of a rational, bounded ego. While I talked to the archaeologist on site of the Dolmen de Menga, I saw the that these rituals and symbols are still alive in the unconscious of modern children just as they were in the stone age. I looked at the ground to see that Violet was instinctually making a little Dolmen out of dirt. My daughter Violet's recent fear of the dark illustrates this innate connection to the primal unconscious. When she wakes up afraid in the middle of the night, I try to reassure her by explaining that the shadows that loom in the darkness are nothing more than parts of herself that she does not yet know how to understand yet or integrate. They are manifestations of the unknown, the numinous, the archetypal - all those aspects of the psyche that can be terrifying in their raw power and otherness, but that also hold the keys to creativity, transformation, and growth. Violet intuitively understands this link between fear and creativity. She has begun using the very things that frighten her as inspiration for her storytelling and artwork, transmuting her nighttime terrors into imaginative narratives and symbols. This process of turning the raw materials of the unconscious into concrete expressions is a perfect microcosm of the way in which art and architecture have always functioned for humans - as ways of both channeling and containing the primal energies that surge within us. When Violet walked through the Dolmen de Menga and listened to the archaeologist's explanations of how it was built, something in her immediately responded with recognition and understanding. The dolmen's construction - the careful arrangement of massive stones to create an enduring sacred space - made intuitive sense to her in a way that it might not for an adult more removed from the primal architect within. I see this same impulse in Violet whenever we go to the park and she asks me where she can build something that will last forever. Her structures made of sticks and stones by the riverbank, where the groundskeepers will not disturb them, are her way of creating something permanent and visible - her own small monuments to the human drive to make a mark on the world and to shape our environment into a reflection of our inner reality. By exploring the origins of architecture in monuments like the Dolmen de Menga, we can gain insight into the universal human impulse to create meaning, order, and beauty in the built environment. The megalithic structures of the Neolithic period represent some of the earliest and most impressive examples of human creativity and ingenuity applied to the shaping of space and the creation of enduring cultural landmarks. Moreover, studying the astronomical alignments and symbolic significance of ancient monuments can shed light on the fundamental human desire to connect with the larger cosmos and to find our place within the grand cycles of nature and the universe. The incorporation of celestial events into the design and use of structures like the Dolmen de Menga reflects a profound awareness of the interconnectedness of human life with the wider world, a theme that continues to resonate in the art and architecture of cultures throughout history. [caption id="attachment_5361" align="alignnone" width="2560"] Here is my explorer buddy[/caption] Bibliography Arendt, H. (1958). The Human Condition. University of Chicago Press. Bachelard, G. (1994). The Poetics of Space. Beacon Press. Belmonte, J. A., & Hoskin, M. (2002). Reflejo del cosmos: atlas de arqueoastronomía del Mediterráneo antiguo. Equipo Sirius. Criado-Boado, F., & Villoch-Vázquez, V. (2000). Monumentalizing landscape: from present perception to the past meaning of Galician megalithism (north-west Iberian Peninsula). European Journal of Archaeology, 3(2), 188-216. Edinger, E. F. (1984). The Creation of Consciousness: Jung's Myth for Modern Man. Inner City Books. Eliade, M. (1959). The Sacred and the Profane: The Nature of Religion. Harcourt, Brace & World. Foucault, M. (1975). Discipline and Punish: The Birth of the Prison. Vintage Books. Heidegger, M. (1971). Building Dwelling Thinking. In Poetry, Language, Thought. Harper & Row. Jung, C. G. (1968). The Archetypes and the Collective Unconscious. Princeton University Press. Lefebvre, H. (1991). The Production of Space. Blackwell. Lewis-Williams, D., & Dowson, T. A. (1988). The signs of all times: entoptic phenomena in Upper Palaeolithic art. Current Anthropology, 29(2), 201-245. Márquez-Romero, J. E., & Jiménez-Jáimez, V. (2010). Prehistoric Enclosures in Southern Iberia (Andalusia): La Loma Del Real Tesoro (Seville, Spain) and Its Resources. Proceedings of the Prehistoric Society, 76, 357-374. Neumann, E. (1954). The Origins and History of Consciousness. Princeton University Press. Rappenglueck, M. A. (1998). Palaeolithic Shamanistic Cosmography: How Is the Famous Rock Picture in the Shaft of the Lascaux Grotto to be Decoded?. Artepreistorica, 5, 43-75. Ruggles, C. L. (2015). Handbook of Archaeoastronomy and Ethnoastronomy. Springer. Sloterdijk, P. (2011). Bubbles: Spheres Volume I: Microspherology. Semiotext(e). Sloterdijk, P. (2014). Globes: Spheres Volume II: Macrospherology. Semiotext(e). Sloterdijk, P. (2016). Foams: Spheres Volume III: Plural Spherology. Semiotext(e). Turner, V. (1969). The Ritual Process: Structure and Anti-Structure. Aldine Publishing Company. Winkelman, M. (2010). Shamanism: A Biopsychosocial Paradigm of Consciousness and Healing. Praeger. Further Reading: Belmonte, J. A. (1999). Las leyes del cielo: astronomía y civilizaciones antiguas. Temas de Hoy. Bradley, R. (1998). The Significance of Monuments: On the Shaping of Human Experience in Neolithic and Bronze Age Europe. Routledge. Devereux, P. (2001). The Sacred Place: The Ancient Origins of Holy and Mystical Sites. Cassell & Co. Gimbutas, M. (1989). The Language of the Goddess. Harper & Row. Harding, A. F. (2003). European Societies in the Bronze Age. Cambridge University Press. Hoskin, M. (2001). Tombs, Temples and Their Orientations: A New Perspective on Mediterranean Prehistory. Ocarina Books. Ingold, T. (2000). The Perception of the Environment: Essays on Livelihood, Dwelling and Skill. Routledge. Norberg-Schulz, C. (1980). Genius Loci: Towards a Phenomenology of Architecture. Rizzoli. Renfrew, C., & Bahn, P. (2016). Archaeology: Theories, Methods, and Practice. Thames & Hudson. Scarre, C. (2002). Monuments and Landscape in Atlantic Europe: Perception and Society During the Neolithic and Early Bronze Age. Routledge. Sherratt, A. (1995). Instruments of Conversion? The Role of Megaliths in the Mesolithic/Neolithic Transition in Northwest Europe. Oxford Journal of Archaeology, 14(3), 245-260. Tilley, C. (1994). A Phenomenology of Landscape: Places, Paths and Monuments. Berg. Tilley, C. (2010). Interpreting Landscapes: Geologies, Topographies, Identities. Left Coast Press. Twohig, E. S. (1981). The Megalithic Art of Western Europe. Clarendon Press. Watkins, A. (1925). The Old Straight Track: Its Mounds, Beacons, Moats, Sites, and Mark Stones. Methuen. Whittle, A. (1996). Europe in the Neolithic: The Creation of New Worlds. Cambridge University Press. Wilson, P. J. (1988). The Domestication of the Human Species. Yale University Press. Zubrow, E. B. W. (1994). Cognitive Archaeology Reconsidered. In The Ancient Mind: Elements of Cognitive Archaeology. Cambridge University Press. Zvelebil, M. (1986). Hunters in Transition: Mesolithic Societies of Temperate Eurasia and Their Transition to Farming. Cambridge University Press. Zvelebil, M., & Jordan, P. (1999). Hunter-Fisher-Gatherer Ritual Landscapes: Spatial Organisation, Social Structure and Ideology Among Hunter-Gatherers of Northern Europe and Western Siberia. Archaeopress.

Welcome to The Nonlinear Library, where we use Text-to-Speech software to convert the best writing from the Rationalist and EA communities into audio. This is: Why You Should Never Update Your Beliefs, published by Arjun Panickssery on July 29, 2023 on LessWrong. Epistemic status: Invincible Since Cavalry scouts are often in direct contact with the enemy, their job can be considered one of the most dangerous jobs the Army has to offer. something called "Operation Military Kids" There's some irony that Julia Galef's rationalist self-help book The Scout Mindset compares favorably the scout, who hunts for new and reliable evidence, to the soldier, who fights off threats. But scouts have one of the most dangerous military occupations. To quote a random website, "cavalry scouts and recon units tread uncharted ground when it comes to conflict zones. They are usually at the tip of any advance and, therefore, meet the brunt of whatever resistance is lying in wait for them." Uncharted epistemic territory is dangerous because it's awash with incorrect arguments which might convince you of their false conclusions. Many of these arguments are designed to be persuasive regardless of their accuracy. Scott Alexander describes succumbing to an "epistemic learned helplessness" after his failure to refute crackpots whose arguments are too carefully crafted to refute in any reasonable length of time: What finally broke me out wasn't so much the lucidity of the consensus view so much as starting to sample different crackpots. Some were almost as bright and rhetorically gifted as Velikovsky, all presented insurmountable evidence for their theories, and all had mutually exclusive ideas. After all, Noah's Flood couldn't have been a cultural memory both of the fall of Atlantis and of a change in the Earth's orbit, let alone of a lost Ice Age civilization or of megatsunamis from a meteor strike. So given that at least some of those arguments are wrong and all seemed practically proven, I am obviously just gullible in the field of ancient history. Given a total lack of independent intellectual steering power and no desire to spend thirty years building an independent knowledge base of Near Eastern history, I choose to just accept the ideas of the prestigious people with professorships in Archaeology, rather than those of the universally reviled crackpots who write books about Venus being a comet. You could consider this a form of epistemic learned helplessness, where I know any attempt to evaluate the arguments is just going to be a bad idea so I don't even try. If you have a good argument that the Early Bronze Age worked completely differently from the way mainstream historians believe, I just don't want to hear about it. If you insist on telling me anyway, I will nod, say that your argument makes complete sense, and then totally refuse to change my mind or admit even the slightest possibility that you might be right. (This is the correct Bayesian action: if I know that a false argument sounds just as convincing as a true argument, argument convincingness provides no evidence either way. I should ignore it and stick with my prior.) The solution is to ignore most evidence that would change your views. This strategy is well-supported by epistemology and psychology: Critical thinking is altogether on dubious footing. See Michael Huemer's "Is Critical Thinking Epistemically Responsible?" (the link goes to his blog post summary; the full text is available at his website in Papers Epistemology). He discusses the rationality of three strategies for forming a view on a "publicly-discussed issue":"Credulity: You canvass the opinions of a number of experts, and adopt the belief held by most of them. In the best case, you find a poll of the experts; failing that, you may look through several books and articles and identify their overall conclusions.Skepticism: You give upon finding the answer, i.e., immediately suspend judgement.Critical Thinking: You gather ...

Link to original articleWelcome to The Nonlinear Library, where we use Text-to-Speech software to convert the best writing from the Rationalist and EA communities into audio. This is: Why You Should Never Update Your Beliefs, published by Arjun Panickssery on July 29, 2023 on LessWrong. Epistemic status: Invincible Since Cavalry scouts are often in direct contact with the enemy, their job can be considered one of the most dangerous jobs the Army has to offer. something called "Operation Military Kids" There's some irony that Julia Galef's rationalist self-help book The Scout Mindset compares favorably the scout, who hunts for new and reliable evidence, to the soldier, who fights off threats. But scouts have one of the most dangerous military occupations. To quote a random website, "cavalry scouts and recon units tread uncharted ground when it comes to conflict zones. They are usually at the tip of any advance and, therefore, meet the brunt of whatever resistance is lying in wait for them." Uncharted epistemic territory is dangerous because it's awash with incorrect arguments which might convince you of their false conclusions. Many of these arguments are designed to be persuasive regardless of their accuracy. Scott Alexander describes succumbing to an "epistemic learned helplessness" after his failure to refute crackpots whose arguments are too carefully crafted to refute in any reasonable length of time: What finally broke me out wasn't so much the lucidity of the consensus view so much as starting to sample different crackpots. Some were almost as bright and rhetorically gifted as Velikovsky, all presented insurmountable evidence for their theories, and all had mutually exclusive ideas. After all, Noah's Flood couldn't have been a cultural memory both of the fall of Atlantis and of a change in the Earth's orbit, let alone of a lost Ice Age civilization or of megatsunamis from a meteor strike. So given that at least some of those arguments are wrong and all seemed practically proven, I am obviously just gullible in the field of ancient history. Given a total lack of independent intellectual steering power and no desire to spend thirty years building an independent knowledge base of Near Eastern history, I choose to just accept the ideas of the prestigious people with professorships in Archaeology, rather than those of the universally reviled crackpots who write books about Venus being a comet. You could consider this a form of epistemic learned helplessness, where I know any attempt to evaluate the arguments is just going to be a bad idea so I don't even try. If you have a good argument that the Early Bronze Age worked completely differently from the way mainstream historians believe, I just don't want to hear about it. If you insist on telling me anyway, I will nod, say that your argument makes complete sense, and then totally refuse to change my mind or admit even the slightest possibility that you might be right. (This is the correct Bayesian action: if I know that a false argument sounds just as convincing as a true argument, argument convincingness provides no evidence either way. I should ignore it and stick with my prior.) The solution is to ignore most evidence that would change your views. This strategy is well-supported by epistemology and psychology: Critical thinking is altogether on dubious footing. See Michael Huemer's "Is Critical Thinking Epistemically Responsible?" (the link goes to his blog post summary; the full text is available at his website in Papers Epistemology). He discusses the rationality of three strategies for forming a view on a "publicly-discussed issue":"Credulity: You canvass the opinions of a number of experts, and adopt the belief held by most of them. In the best case, you find a poll of the experts; failing that, you may look through several books and articles and identify their overall conclusions.Skepticism: You give upon finding the answer, i.e., immediately suspend judgement.Critical Thinking: You gather ...

The ancient city of Ur, located in modern-day Iraq, holds a unique place in human history as one of the oldest known urban centers in the world. This ancient metropolis was not only a thriving city with remarkable architectural achievements but also a focal point of myth and legend, particularly concerning the Anunnaki, a group of divine beings in Mesopotamian mythology. The legends of the city of Ur and the fall of the Anunnaki have intrigued historians, archaeologists, and enthusiasts for centuries, providing a glimpse into the rich tapestry of human imagination and the complex relationship between humanity and the divine. #anunnaki #gaia #sumerian The city of Ur rose to prominence around 3800 BCE in the region known as Sumer, nestled between the Tigris and Euphrates rivers. It flourished during the Early Bronze Age and became a significant center of trade, culture, and religion. The Sumerians, who inhabited Ur and the surrounding areas, left behind a wealth of cuneiform texts that detailed their beliefs and myths, many of which revolved around the Anunnaki. The Anunnaki were considered a pantheon of deities, often described as "those who came down from the heavens" or "the princely offspring." These divine beings were believed to be intermediaries between gods and humans, possessing immense powers and wisdom. According to Sumerian mythology, the Anunnaki were responsible for shaping humanity and played a crucial role in human affairs. One of the most famous legends related to Ur and the Anunnaki is the myth of the great flood. This tale bears striking similarities to the biblical story of Noah's Ark. In the Sumerian version, the gods, displeased with humankind's noise and disturbances, decided to destroy humanity with a devastating flood. However, the god Enki, who favored humanity, warned a mortal man named Ziusudra, advising him to build a massive boat to save himself, his family, and the animals from the impending deluge. This myth is thought to be one of the earliest accounts of a flood narrative in human history. The legends of Ur also include stories of the divine council's power struggles and rivalries, leading to the rise and fall of various Anunnaki gods. Among the most famous of these is the epic of Gilgamesh, an ancient poem that narrates the adventures of a heroic king who seeks immortality after the death of his friend Enkidu. In this epic, the goddess Ishtar's advances are rejected by Gilgamesh, and she sends the Bull of Heaven to punish him. Gilgamesh and his companion, Enkidu, slay the bull, further angering the gods. As a consequence, Enkidu tragically dies, and Gilgamesh embarks on a journey to discover the secret of eternal life. The epic delves into themes of mortality, friendship, and the struggle for meaning in the face of divine authority. The fall of the Anunnaki is a subject of various interpretations. Some scholars suggest that the fall of these divine beings was symbolic of the decline of the Sumerian civilization itself. As other cultures and empires rose to power, Sumer began to lose its dominance in the region, leading to a gradual fading of its religious influence. As political and social dynamics shifted, the importance of the Anunnaki in the religious beliefs of the people might have waned, contributing to their eventual decline in mythological significance. Another interpretation suggests that the fall of the Anunnaki can be connected to changes in religious beliefs over time. As different groups conquered and assimilated with the Sumerians, their pantheon of gods evolved, and certain deities might have been assimilated or replaced by others from different cultures. Despite their eventual decline in religious prominence, the legends of Ur and the Anunnaki have left an indelible mark on human history. They continue to captivate the imagination of people worldwide, offering insights into the beliefs, values, and aspirations of ancient civilizations. Moreover, the legends of Ur demonstrate the enduring human fascination with divine beings, immortality, and the eternal struggle to comprehend the mysteries of the cosmos. The city of Ur and its legends concerning the Anunnaki provide us with a remarkable glimpse into the cultural and religious heritage of the ancient Sumerians. These myths have inspired countless generations and continue to spark curiosity and interest in the origins of human civilization. Through the stories of Ur, we are reminded of the profound connections between myth, history, and the enduring quest for understanding the divine and the world around us.

Wir wissen von den prächtigen Palästen der Minoer. Aber wie steht es um das griechische Festland in der frühen und mittleren Bronzezeit aus? Archäologische Entdeckungen der letzten Jahrzehnte stellen uns jedoch vor neue Erkenntnisse, beantworten Unklarheiten und lassen ebenso neue Fragen aufkommen. Gab es bereits soziale Strukturen auf dem Festland und komplexe Siedlungsstrukturen? Wer ist für die Zerstörung einiger dieser Siedlungen verantwortlich? Waren es etwa Invasoren, die diese Zerstörung angerichtet hatten? Und woher stammen die Griechen und Griechinnen überhaupt? Quellen: Alram-Stern, Eva, Die Ägäische Frühzeit, in: Die Frühbronzezeit in Griechenland, mit Ausnahme von Kreta, 2004 Caskey, John L., Lerna in the Early Bronze Age, in: American Journal of Archaeology, 1968 Ebd., The Early Helladic Period in the Argolid, in: Hesperia, 1960 Ebd., Excavations at Lerna 1952–53 Cline, Eric H. (Hrsg.), The Oxford Handbook of the Bronze Age Aegean, 2011 Coleman, John E., An Archaeological Scenario for the “Coming of the Greeks” ca. 3200 B.C. In: The Journal of Indo-European Studies, 2000 Cosmopoulos, Michael B., The early bronze 2 in the Aegean, 1991 Dickinson, Oliver, The Aegean Bronze Age, 1996 Forsén, Jeanette, Mainland Greece, in: Oxford Handbook of Bronze Age Aegean Ebd., The Twilight of the Early Helladics. A Study of the Disturbances in East-Central & Southern Greece Towards the End of the Early Bronze Age, 1992 Finkelberg, Margalit, Anatolian Languages & Indo-European Migrations to Greece. In: The Johns Hopkins University Press on behalf of the Classical Association of the Atlantic States (Hrsg.), 1997 Fitton, Lesley J., Die Minoer, 2004 Höckmann, Olaf, Frühbronzezeitliche Kulturbeziehungen im Mittelmeergebiet unter besonderer Berücksichtigung der Kykladen, in: Ägäische Bronzezeit, 1987 Kretschmer, Paul, Einleitung in die Geschichte der griechischen Sprache, 1896 MacSweeney, Naoise, Social Complexity & Population: A Study in the Early Bronze Age Aegean, 2004 Maran, Joseph, Kulturwandel auf dem griechischen Festland & den Kykladen im späten 3. Jahrtausend v. Chr. Studien zu den kulturellen Verhältnissen in Südosteuropa & dem zentralen sowie östlichen Mittelmeerraum in der späten Kupfer- & frühen Bronzezeit, 1998 Overbeck, John C., Greek Towns of the Early Bronze Age, in: Classical Journal, 1969 Pullen, Daniel, Ox and Plow in the Early Bronze Age Aegean, in: American Journal of Archaeology, 1992 Ebd.: Early Bronze Age in Greece, in Cambridge Companion to the Aegean Bronze Age, 2008 Renfrew, Colin, Cycladic Metallurgie & the Aegean Early Bronze Age. In: American Journal of Archaeology., 1967 Ebd., Archaeology & Language: The Puzzle of Indo-European Origins, 1987 Rutter, Jeremy B., Review of Agean Prehistory II: The Prepalatial Bronze Age of the Southern & Central Greek Mainland. In: American Journal of Archaeology, 1993 Sampson, Adamantios, The Early Helladic Graves of Manika, 1987 Shaw, Joseph W., The Early Helladic II Corridor House, in: American Journal of Archaeology, 1987 Weiberg, Erika, Thinking in the Bronze Age, 2007, Uppsala Wiener, Malcom H., „Minding the Gap“. Gaps, Destructions, & Migrations in the Early Bronze Age Aegean. Causes & Consequences. In: American Journal of Archaeology, Oktober 2013 Wikander, Orjan, Archaic Roof Tiles, in: Hesperia, 1990 https://antikewelt.de/2021/05/07/uebergang-vom-neolithikum-zur-bronzezeit-durch-migration/

It's a news episode! We found three articles that all happen to deal with archaeological metallurgy. From sourcing to melting with a laser, there's a lot you can tell about an object based on what it's metals are either composed of or are sourced from.TranscriptsFor rough transcripts of this episode go to https://www.archpodnet.com/archaeotech/#Links Mass spectrometry identifies ancient battlefield Tin from Uluburun shipwreck shows small-scale commodity exchange fueled continental tin supply across Late Bronze Age Eurasia Portable laser ablation sheds light on Early Bronze Age gold treasures in the old world: New insights from Troy, Poliochni, and related finds GCP Model for PhotogrammetryContact Chris WebsterTwitter: @archeowebbyEmail: chris@archaeologypodcastnetwork.com Paul ZimmermanTwitter: @lugalEmail: paul@lugal.comArchPodNet APN Website: https://www.archpodnet.com APN on Facebook: https://www.facebook.com/archpodnet APN on Twitter: https://www.twitter.com/archpodnet APN on Instagram: https://www.instagram.com/archpodnet Tee Public StoreAffiliates Wildnote TeePublic Timeular Motion

It's a news episode! We found three articles that all happen to deal with archaeological metallurgy. From sourcing to melting with a laser, there's a lot you can tell about an object based on what it's metals are either composed of or are sourced from.TranscriptsFor rough transcripts of this episode go to https://www.archpodnet.com/archaeotech/193Links Mass spectrometry identifies ancient battlefield Tin from Uluburun shipwreck shows small-scale commodity exchange fueled continental tin supply across Late Bronze Age Eurasia Portable laser ablation sheds light on Early Bronze Age gold treasures in the old world: New insights from Troy, Poliochni, and related finds GCP Model for PhotogrammetryContact Chris WebsterTwitter: @archeowebbyEmail: chris@archaeologypodcastnetwork.com Paul ZimmermanTwitter: @lugalEmail: paul@lugal.comArchPodNet APN Website: https://www.archpodnet.com APN on Facebook: https://www.facebook.com/archpodnet APN on Twitter: https://www.twitter.com/archpodnet APN on Instagram: https://www.instagram.com/archpodnet Tee Public StoreAffiliates Wildnote TeePublic Timeular Motion

Welcome to episode three of a miniseries focusing on the zooarchaeology of various world regions. This episode is centred around Asian zooarchaeology, focusing on the natural history and anatomy of the most prominent wild and domesticated species found throughout the continent. Tune in to learn how pandas were mistaken for tapirs, grunting oxen and oracle bones. Interested in sponsoring this show or podcast ads for your business? Zencastr makes it really easy! Click this message for more info. Start your own podcast with Zencastr and get 30% off your first three months with code ANIMALS. Click this message for more information. Transcripts For rough transcripts go to https://www.archpodnet.com/animals/48 Links Ameri, M. (2018). Letting the Pictures Speak: An Image-Based Approach to the Mythological and Narrative Imagery of the Harappan World. Seals and Sealing in the Ancient World: Case Studies from the Near East, Egypt, the Aegean, and South Asia, 144. Bose, S. (2020). Mega Mammals in Ancient India: Rhinos, Tigers, and Elephants. Oxford University Press. d'Alpoim Guedes, J., & Aldenderfer, M. (2020). The archaeology of the Early Tibetan Plateau: New research on the initial peopling through the Early Bronze Age. Journal of Archaeological Research, 28(3), 339-392. Harper, D. (2013). The cultural history of the giant panda (Ailuropoda melanoleuca) in early China. Early China, 35(36), 2012-13. Kumar, S., Ali, M., & Khoso, P. A. (2020). Emergence and Decline of the Indus Valley Civilization in Pakistan. Global Sociological Review, 2, 9-22. Liu, K. et al. (2021). Radiocarbon dating of oracle bones of late Shang period in ancient China. Radiocarbon, 63(1), 155-175. Liu, Y. C. et al. (2018). Genome-wide evolutionary analysis of natural history and adaptation in the world's tigers. Current Biology, 28(23), 3840-3849. Mohamad, K. et al. (2009). On the origin of Indonesian cattle. PLoS One, 4(5), e5490. Uzzaman, M. R. et al. (2014). Semi-domesticated and Irreplaceable genetic resource gayal (Bos frontalis) needs effective genetic conservation in Bangladesh: a review. Asian-Australasian Journal of Animal Sciences, 27(9), 1368. Yang, D.Y. et al. (2008). Wild or domesticated: DNA analysis of ancient water buffalo remains from north China. Journal of Archaeological Science, 35(10), pp.2778-2785. http://trowelblazers.com/zheng-zhenxiang/ Contact Alex FitzpatrickTwitter: @archaeologyfitz Simona FalangaTwitter: @CrazyBoneLady Alex's Blog: Animal Archaeology Music "Coconut - (dyalla remix)" https://www.youtube.com/watch?v=_2UiKoouqaY Affiliates Wildnote TeePublic Timeular Motion

Welcome to episode three of a miniseries focusing on the zooarchaeology of various world regions. This episode is centred around Asian zooarchaeology, focusing on the natural history and anatomy of the most prominent wild and domesticated species found throughout the continent. Tune in to learn how pandas were mistaken for tapirs, grunting oxen and oracle bones. Interested in sponsoring this show or podcast ads for your business? Zencastr makes it really easy! Click this message for more info. Start your own podcast with Zencastr and get 30% off your first three months with code ANIMALS. Click this message for more information. Transcripts For rough transcripts of this episode go to https://www.archpodnet.com/animals/48 Links Ameri, M. (2018). Letting the Pictures Speak: An Image-Based Approach to the Mythological and Narrative Imagery of the Harappan World. Seals and Sealing in the Ancient World: Case Studies from the Near East, Egypt, the Aegean, and South Asia, 144. Bose, S. (2020). Mega Mammals in Ancient India: Rhinos, Tigers, and Elephants. Oxford University Press. d'Alpoim Guedes, J., & Aldenderfer, M. (2020). The archaeology of the Early Tibetan Plateau: New research on the initial peopling through the Early Bronze Age. Journal of Archaeological Research, 28(3), 339-392. Harper, D. (2013). The cultural history of the giant panda (Ailuropoda melanoleuca) in early China. Early China, 35(36), 2012-13. Kumar, S., Ali, M., & Khoso, P. A. (2020). Emergence and Decline of the Indus Valley Civilization in Pakistan. Global Sociological Review, 2, 9-22. Liu, K. et al. (2021). Radiocarbon dating of oracle bones of late Shang period in ancient China. Radiocarbon, 63(1), 155-175. Liu, Y. C. et al. (2018). Genome-wide evolutionary analysis of natural history and adaptation in the world's tigers. Current Biology, 28(23), 3840-3849. Mohamad, K. et al. (2009). On the origin of Indonesian cattle. PLoS One, 4(5), e5490. Uzzaman, M. R. et al. (2014). Semi-domesticated and Irreplaceable genetic resource gayal (Bos frontalis) needs effective genetic conservation in Bangladesh: a review. Asian-Australasian Journal of Animal Sciences, 27(9), 1368. Yang, D.Y. et al. (2008). Wild or domesticated: DNA analysis of ancient water buffalo remains from north China. Journal of Archaeological Science, 35(10), pp.2778-2785. http://trowelblazers.com/zheng-zhenxiang/ Contact Alex FitzpatrickTwitter: @archaeologyfitz Simona FalangaTwitter: @CrazyBoneLady Alex's Blog: Animal Archaeology Music "Coconut - (dyalla remix)" https://www.youtube.com/watch?v=_2UiKoouqaY Affiliates Wildnote TeePublic Timeular Motion

Defining what is meant by such terms as chalcolethic, Neolithic, Early Bronze Age etc. A valuable lesson. God bless you and thank for listening! Please share! Leave a five star review!

A stone game board from Oman has us puzzled. Is this rare find a signpost in the evolution of human cognition or a flat rock with divots? What are games anyway? New ways to think or old ways to kill time? It's all a game to you people, isn't it?

The extent that you trust God will be the key determiner for how you navigate your life.This is true no matter where you are along the spiritual spectrum – whether you're a skeptic, a seeker, or a Christ-follower.  Since we don't know what the future holds, nearly every decision we make is strongly influenced by what or who we trust.  In short, how you live will be determined by who and who much you trust.This is why a study of Abraham can be so powerful.  Because ongoingly he had to grapple with who God was and whether He could be trusted.  And, as we'll see, it was no easier for him than it is for us.Abram (later changed to Abraham) lived during the end of the Early Bronze Age (around 2000 BC) in a thriving, bustling, cultured city known as “Ur of the Chaldeans” (located in modern-day Iraq). From all that we can deduce, Abram and his family were highly successful and quite prosperous, living very comfortably in that culture.  When the Bible picks up his story, Abram is a 75-year-old man of wealth and status. People in ancient Mesopotamia worshiped a pantheon of many gods.  And we know from Joshua 24:2 that Terah, Abram's father, and the clan patriarch, worshiped these gods.  This makes the Lord's invitation to Abram all the more remarkable.  God graciously appeared uniquely to Abram and gave him an extraordinary challenge and with it an intriguing opportunity.  “Go from your country, your people, and your father's household to the land I will show you.  I will make you into a great nation, and will bless you; I will make your name great, and you will be a blessing.” (Genesis 12:1-2)Think about that for a minute. Your journey of trust and my journey of trust are greatly encouraged because we have the stories of people like Abraham in the Bible for us to learn from. But Abraham didn't have that! There was no Bible back then! He had to start his journey of trust with very little information. Just enough trust to take a step.Some of you find trusting God to be a relatively easy thing these days because He's shown Himself to be so faithful in powerful ways.  But for many us, that's not the case. All of life's disappointments and pains, injustices, and sorrows make up “Exhibit A” in the case against trusting God. Then we take that list and hold it close to our hearts until our hearts become hardened.Sometimes disappointment from the past becomes an excuse for keeping God out of the present.Would you be willing to hold “Exhibit A” a bit more loosely?  Would you be willing to open up to the possibility that maybe you don't have all the facts yet regarding God's character and actions?  Trust is based in the knowledge of and confidence in the one in whom it's placed. The more you understand the character of God and His love for and commitment to you, the more you'll trust Him.   Text: Hebrew 11:8-10; Genesis 12:1-2 Originally recorded August 10, 2014, at Fellowship Missionary Church, Fort Wayne, IN.

This month we start a new 5 part mini series covering zooarchaeoogy through time. This episode focuses on the early prehistoric period (Palaeolithic - Early Bronze Age), where we'll se the shift from hunting to farming and domestication. This episode's case studies are Covesea Caves and Star Carr. Links http://www.starcarr.com/ https://coveseacavesproject.wordpress.com https://archaeology.co.uk/articles/news/investigating-the-isotopes-of-the-blick-mead-dog.htm Milner, N., Taylor, B., and Conneller, C. (2018) Star Carr Volume 1: A persistent place in a changing world. White Rose University Press. Milner, N., Taylor, B., and Conneller, C. (2018) Star Carr Volume 2: Studies in technology, subsistence and environment. White Rose University Press. Serjeantson, D. (2011) "Review of animal remains from the Neolithic and Early Bronze Age of Southern Britain." Spikins, P. (2000) Mesolithic Northern England :Environment, Population and Settlement. British Archaeological Reports British Series. Archaeopress. https://www.heritagegateway.org.uk/Gateway/Results_Single.aspx?uid=80206&resourceID=19191 Contact Alex FitzpatrickTwitter: @archaeologyfitz Simona FalangaTwitter: @CrazyBoneLady Alex's Blog: Animal Archaeology Music "Coconut - (dyalla remix)" https://www.youtube.com/watch?v=_2UiKoouqaY Affiliates Wildnote TeePublic Timeular

This month we start a new 5 part mini series covering zooarchaeoogy through time. This episode focuses on the early prehistoric period (Palaeolithic - Early Bronze Age), where we’ll se the shift from hunting to farming and domestication. This episode’s case studies are Covesea Caves and Star Carr. Links http://www.starcarr.com/ https://coveseacavesproject.wordpress.com https://archaeology.co.uk/articles/news/investigating-the-isotopes-of-the-blick-mead-dog.htm Milner, N., Taylor, B., and Conneller, C. (2018) Star Carr Volume 1: A persistent place in a changing world. White Rose University Press. Milner, N., Taylor, B., and Conneller, C. (2018) Star Carr Volume 2: Studies in technology, subsistence and environment. White Rose University Press. Serjeantson, D. (2011) "Review of animal remains from the Neolithic and Early Bronze Age of Southern Britain." Spikins, P. (2000) Mesolithic Northern England :Environment, Population and Settlement. British Archaeological Reports British Series. Archaeopress. https://www.heritagegateway.org.uk/Gateway/Results_Single.aspx?uid=80206&resourceID=19191 Contact Alex FitzpatrickTwitter: @archaeologyfitz Simona FalangaTwitter: @CrazyBoneLady Alex’s Blog: Animal Archaeology Music "Coconut - (dyalla remix)" https://www.youtube.com/watch?v=_2UiKoouqaY Affiliates Wildnote TeePublic Timeular

The history of ancient Sumer and the Sumerians, from the first notable farming communities to occupy their land to their magnificent cities, innovations, great kingdoms and empires. If you want to get a good grasp of who the Sumerians were, this is the program for you!Follow History with Cy:YouTube ChannelInstagramFacebookTwitterWebsite Support the show (https://www.patreon.com/historywithcy)

mtDNA from the Early Bronze Age to the Roman Period Suggests a Genetic Link between the Indian Subcontinent and Mesopotamian Cradle of Civilization. Ancient Mesopotamia (from the Greek meaning “between two rivers”) comprised the region watered by the Tigris and the Euphrates and contained at different times the ancient civilizations of the Sumer, the Akkadian, the Babylonian, and the Assyrian empires dating from 6,500 years ago till about 2,500 years ago. But new genetic research on dental remains (teeth) of four individuals who lived between 4,500 years ago to 1,600 years ago shows genetic linkages – which are not present in current populations – with peoples from Tibet, the Himalayas, India and Pakistan. A second paper studied “fifty-nine dental non-metric traits on a sample of teeth from 350 human skeletons excavated at three sites in the lower middle Euphrates valley. This showed a stable population until after the Mongolian invasion which resulted in a large depopulation of northern Mesopotamia in the 13th century CE. The final major change occurred during the 17th century with Bedouin tribes arriving from the Arabian Peninsula.” Article References: Ancient Mesopotamia had genetic links to the Indian sub-continent https://6000generations.wordpress.com/2013/09/29/ancient-mesopotamia-had-genetic-links-to-the-indian-sub-continent/ mtDNA from the Early Bronze Age to the Roman Period Suggests a Genetic Link between the Indian Subcontinent and Mesopotamian Cradle of Civilization https://journals.plos.org/plosone/article?id=10.1371/journal.pone.0073682 Tamil Merchant in Ancient Mesopotamia https://journals.plos.org/plosone/article?id=10.1371/journal.pone.0109331#:~:text=Recent%20analyses%20of%20ancient%20Mesopotamian,origin%20of%20the%20ancient%20Mesopotamians To my dear subscribers, thank you all. You have my love and appreciation. Support the channel below! Celebrate the birthplace of civilization and get our Sumerian Shirt | Hoodie | Coffee Mug today! CLOTHES: https://teespring.com/Sumerian-Clothing?pid=212&cid=5818 COFFEE MUGS: https://teespring.com/sumerian-coffee-mug?pid=658&cid=102908 Check out our new store! https://teespring.com/stores/the-history-shop Get your Sea Peoples | Late Bronze Age Merch below! Mugs: https://teespring.com/new-sea-peoples-mediterranean?pid=658&cid=102950 Hoodies | Shirts | Tank Tops: https://teespring.com/get-sea-peoples-mediterranean?pid=212&cid=5819 Get your Hittite Merch below! Mugs: https://teespring.com/HittiteEmpireMug?pid=658&cid=102950&sid=front Shirts | Tank Tops | Hoodies: https://teespring.com/hittite-empire-shirt?pid=2&cid=2397 Trojan War Merch Below! Mugs: https://teespring.com/trojan-war-coffee-mug?pid=658&cid=102950 Tank Tops | Shirts | Hoodies: https://teespring.com/TrojanWarShirt?pid=2&cid=2397 To support the channel, become a Patron and make history matter! Patreon: https://www.patreon.com/The_Study_of_Antiquity_and_the_Middle_Ages Donate directly to PayPal: https://paypal.me/NickBarksdale Join our community! Facebook Page: https://www.facebook.com/THESTUDYOFANTIQUITYANDTHEMIDDLEAGES/ Twitter: https://twitter.com/NickBarksdale Instagram: https://www.instagram.com/study_of_antiquity_middle_ages/ Facebook Group: https://www.facebook.com/groups/164050034145170/ --- Support this podcast: https://anchor.fm/antiquity-middlages/support

Anna and Amber chat with Dr. Madelynn von Baeyer about archaeological plants. How do you find 'em? What can they tell us? What's the best archaeological plant? And what does any of this have to do with MUMMIES?!? Links Madelynn von Baeyer Bio Early Lives: The Late Chalcolithic and Early Bronze Age at Çadır Höyük (Journal of Eastern Mediterranean Archaeology & Heritage Studies) Three Ancient Egyptian Coffins at Harvard University (Sketchfab) Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge and the Teachings of Plants Contact Email the Dirt Podcast Affiliates Wildnote TeePublic Timeular

Anna and Amber chat with Dr. Madelynn von Baeyer about archaeological plants. How do you find 'em? What can they tell us? What's the best archaeological plant? And what does any of this have to do with MUMMIES?!? Links Madelynn von Baeyer Bio Early Lives: The Late Chalcolithic and Early Bronze Age at Çadır Höyük (Journal of Eastern Mediterranean Archaeology & Heritage Studies) Three Ancient Egyptian Coffins at Harvard University (Sketchfab) Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge and the Teachings of Plants Contact Email the Dirt Podcast Affiliates Wildnote TeePublic Timeular

In this episode they talk about problems with planning during the Corona Crisis, and look at how the Bell Beakers were viewed before and after 2018. The Bronze Age in British History is the start of commercial trade with Europe.

In the inaugural podcast of Monocle & Spade, Ted discusses a summary of archaeological evidences for the early date of the Exodus and Conquest with archaeologist Dr. Scott Stripling. Scott is the current Director of Excavations at Tel Shiloh in Israel. Scott previously served as Field Supervisor at Tall el-Hammam Excavation Project in Jordan from 2005-2010, and as Director of the Khirbet el-Maqatir project since 2010, as well as Supervisor of the Jerusalem Temple Mount Salvage Project. Ted and Scott begin the discussion with the Israelites in Egypt, then they give a summary of evidences for the Israelite conquest of Canaan during the Early Bronze Age period (EBI).

Pots from the City of Sin: The Consequences of Buying Holy Land Antique by Morag Kersel Associate Professor and Director of the Museum Studies Minor Program Anthropology Oriental Institute Members Lecture Whatever the motive, the demand for archaeological artifacts from the Holy Land (modern Jordan, Israel, and the Palestinian Territories) results in archaeological site destruction, theft from museums, and a compromised understanding of the past. Critical to understanding the mechanics of the antiquities trade and the motivations of the associated actors is the recognition of the commonality of demand – everyone wants to own a piece of the Holy Land. “Who doesn’t want a pot from the city of sin?” declared an interviewee when asked why they were purchasing an Early Bronze Age (3600-2000 BCE) artifact possibly from the site of Bab adh-Dhra’ (identified by some as biblical Sodom). Over 15 years of investigation have led to interesting insights related to why individuals and institutions want to own artifacts from the Holy Land? Tracing how pots move from the mound to the market to the mantelpiece or museum involves archaeological survey, aerial investigations using unpiloted aerial vehicles, archival research, and ethnographic interviews in order to understand better the competing claims for these archaeological objects and the deleterious effects on the landscape. This audio recording was originally presented as an illustrated lecture on March 6, 2019. The video of this lecture is available on the OI YouTube channel: https://youtu.be/NWHOIW0ih3Q

Ancient Egypt was a civilization of ancient Northeastern Africa, concentrated along the lower reaches of the Nile River - geographically Lower Egypt and Upper Egypt, in the place that is now occupied by the countries of Egypt and Sudan. Ancient Egyptian civilization followed prehistoric Egypt and coalesced around 3100 BC (according to conventional Egyptian chronology)[1] with the political unification of Upper and Lower Egypt under Menes (often identified with Narmer).[2] The history of ancient Egypt occurred as a series of stable kingdoms, separated by periods of relative instability known as Intermediate Periods: the Old Kingdom of the Early Bronze Age, the Middle Kingdom of the Middle Bronze Age and the New Kingdom of the Late Bronze Age.

Ancient Egypt was a civilization of ancient Northeastern Africa, concentrated along the lower reaches of the Nile River - geographically Lower Egypt and Upper Egypt, in the place that is now occupied by the countries of Egypt and Sudan. Ancient Egyptian civilization followed prehistoric Egypt and coalesced around 3100 BC (according to conventional Egyptian chronology)[1] with the political unification of Upper and Lower Egypt under Menes (often identified with Narmer).[2] The history of ancient Egypt occurred as a series of stable kingdoms, separated by periods of relative instability known as Intermediate Periods: the Old Kingdom of the Early Bronze Age, the Middle Kingdom of the Middle Bronze Age and the New Kingdom of the Late Bronze Age.

Ancient Egypt was a civilization of ancient Northeastern Africa, concentrated along the lower reaches of the Nile River - geographically Lower Egypt and Upper Egypt, in the place that is now occupied by the countries of Egypt and Sudan. Ancient Egyptian civilization followed prehistoric Egypt and coalesced around 3100 BC (according to conventional Egyptian chronology)[1] with the political unification of Upper and Lower Egypt under Menes (often identified with Narmer).[2] The history of ancient Egypt occurred as a series of stable kingdoms, separated by periods of relative instability known as Intermediate Periods: the Old Kingdom of the Early Bronze Age, the Middle Kingdom of the Middle Bronze Age and the New Kingdom of the Late Bronze Age.

Ancient Egypt was a civilization of ancient Northeastern Africa, concentrated along the lower reaches of the Nile River - geographically Lower Egypt and Upper Egypt, in the place that is now occupied by the countries of Egypt and Sudan. Ancient Egyptian civilization followed prehistoric Egypt and coalesced around 3100 BC (according to conventional Egyptian chronology)[1] with the political unification of Upper and Lower Egypt under Menes (often identified with Narmer).[2] The history of ancient Egypt occurred as a series of stable kingdoms, separated by periods of relative instability known as Intermediate Periods: the Old Kingdom of the Early Bronze Age, the Middle Kingdom of the Middle Bronze Age and the New Kingdom of the Late Bronze Age.

An Early Bronze Age site that just keep keeps on giving.

In this episode, we discuss the archaeological evidence for the early Bronze Age on mainland Greece and the Cycladic Islands; the arrival of the Indo-Europeans in Greece (known as the proto-Greeks); and the rediscovery and excavation of three legendary Bronze Age cities (Troy, Knossos, and Mycenae) in the latter part of the 19th century AD by the infamous Heinrich Schliemann and Sir Arthur Evans that brought to light the Bronze Age peoples who would become known as the "Minoans" and "Mycenaeans" Show Notes: http://www.thehistoryofancientgreece.com/2016/04/004-early-bronze-age-greece.html

Dr Müller-Neuhof describes findings in the Early Bronze Age site of Jawa and its hinterland Dr Müller-Neuhof describes the results of his projects (2010-2014, 2015-), which aimed at investigating the social and economic background to settlement in the eastern Badia (north-east Jordan) from the 5th to the early-3rd millennium.

Prof. Hourani discusses the Prehistoric landscapes of the Jordan Valley