By William F. Keegan
For the Lucayan Arawaks of the Caribbean, the 12 months 1492 marked the start of the tip: the 1st humans contacted via Christopher Columbus have been the 1st extinguished. inside of thirty years, a inhabitants of probably 80,000 had declined to, at so much, a number of refugees. Clearing new flooring within the learn of prehistoric societies, Keegan argues diversified standpoint at the prior offers a correct portrait of a tradition that grew to become extinct virtually 500 years in the past. Keegan phrases his technique paleoethnography, constructing a portrait of the previous via linking archaeological box facts and old files. the outcome, the 1st evaluation of the prehistory of the Bahamas, explains how and why the Bahamas have been colonized by means of the Tainos nearly 1,400 years in the past. The portrait comprises features of the islands themselves, descriptions of the way the Lucayans made their settlements, what they ate, how they equipped in social teams, and the way their inhabitants unfold during the archipelago. Keegan reconstructs Columbus’s voyage in the course of the West Indies, elevating questions on the explorer’s motivations and featuring a arguable concept approximately the place, precisely, Columbus landed. providing new views on Caribbean prehistory to either students and basic readers, the e-book ends with the Spaniards’ arrival and the Lucayans’ demise.
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Additional resources for The People Who Discovered Columbus: The Prehistory of the Bahamas (Florida Museum of Natural History: Ripley P. Bullen Series)
As Chapman (2000:6) acknowledges, fragmented things have a finite range of movement since they cannot be halved indefinitely. Kula objects are more likely to grow in size and repute as they encapsulate more and more relations. This leads to the question of the value of a fragment in Chapman’s scheme: was it also a whole object which could circulate as a thing with its own value? Chapman’s analogies are initially with halved objects which are ‘tokens’ of relationships, like medieval indentured charters two halves of which were to be brought together in commemoration of an original agreement over property (Chapman 2000:6, 37–8, 86).
This illustrates the Sabarl person as a dividual, and importance of axes both as people and as parts of people. In Sabarl society each axe is a gift, and it is like a person; it is an animate object, equivalent to a human person in the community. Mauss (1990) cites the example of the Polynesian concept of the hau of a thing or creature to explain the animacy of non-human beings. The hau is the spirit of an object, which is in a way a kind of detached spirit of the place where the thing originated.
G. Gell 1999; Wagner PERSONHOOD AND IDENTITY 29 1991:167). It is not just a clan that can be a fractal person—any collective entity like a family or house may be. And in societies with a fractal notion of the person, any single person is a fractal person too. 2). Fractal Hindu personhood Fractals are also a feature of Hindu personhood (Wagner 1991:172). There is no distinction between the different scales of body involved in social relations, so that each person contains the same substances as their caste, drawn from the cosmos.