Meaning and Identity in a Greek Landscape: An Archaeological by Hamish Forbes
By Hamish Forbes
During this interdisciplinary research, Hamish Forbes explores how Greek villagers have understood and reacted to their landscapes over the centuries, from the overdue medieval interval to the current. examining how they've got visible themselves belonging to their neighborhood groups and inside either neighborhood and wider landscapes, Forbes examines how those points of belonging have trained one another. Forbes additionally illuminates cross-disciplinary pursuits in reminiscence and the significance of monuments. in response to info collected over 25 years, Forbes' examine combines the wealthy aspect of ethnographic box paintings with old and archaeological time.
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Extra info for Meaning and Identity in a Greek Landscape: An Archaeological Ethnography
Brumfield (2000, 56–60) discusses the regular movement between village and outlying metokhia (seasonal settlements) in Crete employed by subsistence farmers under the control of first the Venetians and later the Turks. The last time movement to metokhia was regularly used was when Crete was 27 MEANING AND IDENTITY IN A GREEK LANDSCAPE controlled by the Germans during World War II, and Cretans reverted to their former habits (Brumfield 2000, 57). Yet, these were primarily movements through familiar, not alien, landscapes.
For the Mediterranean area, Cherry’s (1983) article ‘Frogs around the pond’ marked the coming of age of regional survey. , Cherry et al. 1991). , Jameson, Runnels, and van Andel 1994) even emphasised the importance of blank areas between sites. The Southern Argolid Project involved several geologists and cultural anthropologists ( Jameson 1976; Jameson et al. ], 2000). The publication of the archaeological survey itself contains substantial chapters on the background to the archaeological survey and on the analysis of the archaeological and documentary sources ( Jameson et al.
The tendency to dehumanise those who actually live in, or lived in, landscapes is structurally built into the form of phenomenology employed by many archaeologists. As Tilley (1994, 12) describes it: Being-in-the world resides in a process of objectification in which people objectify the world by setting themselves apart from it. This results in the creation of a gap, a distance in space. To be human is both to create this distance 20 LANDSCAPE STUDIES: FROM FRAME-AND-TAME TO VISCERAL FEELING between the self and that which is beyond and attempt to bridge this distance through a variety of means – through perception (seeing, hearing, touching), bodily actions and movements, and intentionality, emotion and awareness.