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![Figurative decorations on pebbles and shaft straighteners from Tell Qaramel. All items are reproduced at the same scale. (Mazurowski and Kanjou 2012; 1= Plate 74,7; 2= Plate 83,6; 3= Plate 74,4; 4= Plate 75,1; 5= Plate 79,5; 6= Plate 75,3[=70,6]; 7= Plate 69, 3/5 [according to Mazurowski 2004: Fig.12 Plate 69,3 and 5 belong to one item]; 8= Plate 70, 3; 9= Plate 70, 2).](profile/Marion-Benz/publication/261296713/figure/fig4/AS:614303929475074@1523472878131/Figurative-decorations-on-pebbles-and-shaft-straighteners-from-Tell-Qaramel-All-items.png)
Figurative decorations on pebbles and shaft straighteners from Tell Qaramel. All items are reproduced at the same scale. (Mazurowski and Kanjou 2012; 1= Plate 74,7; 2= Plate 83,6; 3= Plate 74,4; 4= Plate 75,1; 5= Plate 79,5; 6= Plate 75,3[=70,6]; 7= Plate 69, 3/5 [according to Mazurowski 2004: Fig.12 Plate 69,3 and 5 belong to one item]; 8= Plate 70, 3; 9= Plate 70, 2).
Source publication
Neo-Lithics Special Issue 01/2014; 2013(2):11-24.
Contexts in source publication
Context 1
... Institute, Nico Becker. Coşkun et al. 2010: Fig. 7; Özkaya and Coşkun 2011: Fig. 17). Realistic bird representations were found at Jerf el Ahmar on a small pebble ( Fig. 4.10, Stordeur et al. 1996), and in two sculptures of raptors with a con- spicuous beak that were built into a wall and partly pro- truded into the room (Stordeur 2010: Fig. 15.1). This emphasis on the beak is repeated on a small figurine from Göbekli Tepe (Schmidt 2011: Fig. 16) and by the large bird sitting on top of a human head on a stone pole discovered at Nevalı Çori (Hauptmann 2011: Fig. ...
Context 2
... of snakes with other animals might give evidence on the connotation of snakes. On a pebble from 'Abr 3 (Fig. 4.3) seven birds and two snakes surround a horned animal. A diagonal line runs through its body, suggest- ing that it has been killed. Similar associations are re- presented on pebbles from Jerf el-Ahmar (Fig. 4.10) and Tell Qaramel (Fig. 5.9), although the style is different and the horned quadruped is not clearly represented as dead. On Pillars 1, 30, and 33 at Göbekli Tepe a sheep and another quadruped are confronted by a group of snakes and a spider (Peters and Schmidt ...
Citations
... 6 (2010). In the third field of investigation, namely, the emotional impact, we present new findings from social neurosciences (for a comprehensive explanation, refer to Bauer and Benz 2013;Bauer 2013, 2021). ...
... Concerning the hitherto widely neglected integration of social neurosciences in prehistoric/ archaeological research (except when related to primatology and cognitive research for the Lower Palaeolithic). While some approaches and topics of social neurosciences and cognitive archaeology began to establish and influence Neolithic research (e.g., Bauer and Benz 2013;Benz and Bauer 2013;Henley et al. 2020), almost no such research can be traced back for prehistoric and historical neuroscientific perspectives on thanatological topics. ...
... Concerning the hitherto widely neglected integration of social neurosciences in prehistoric/ archaeological research (except when related to primatology and cognitive research for the Lower Palaeolithic). While some approaches and topics of social neurosciences and cognitive archaeology began to establish and influence Neolithic research (e.g., Bauer and Benz 2013;Benz and Bauer 2013;Henley et al. 2020), almost no such research can be traced back for prehistoric and historical neuroscientific perspectives on thanatological topics. ...
This contribution advocates for a holistic understanding of prehistoric sepulchral evidence and proposes an epistemically
grounded transdisciplinarity for the thanatological approaches proposed here. These approaches have been inferred
from the diversified evidence of the intra- and extramural burials and burial contexts of Basta and Ba`ja (Late and Final
Pre-Pottery Neolithic B of southern Jordan, second half of the 8th millennium BC), representing the LPPNB Transjordanian
Megasite Phenomenon. Based on this empirical evidence and the emic perspectives of the Household and Death in
Ba`ja project, five sets of theses are presented for the socio-neurobiological, ethological, and ontological factors ruling
the complex system of the LPPNB deathlore, including its rituality and symbolism. Following this, the theoretical and
metatheoretical elements and frameworks of a future LPPNB thanatology are explained through examples from the
two sites.
... These meanings functioned, on one hand, as means of communication between communities and, on the other, with the increase in population, as a source of stress. Scholars largely agree that a cognitive transformation hap- pened in Southwest Asia simultaneous with the changes in the Epipaleolithic and Neolithic and gained momentum with the transition to sedentary life (Watkins 2013;Benz and Bauer 2013). ...
This volume explores the role of religion and ritual in the origin of settled life in the Middle East, focusing on the repetitive construction of houses or cult buildings in the same place. Prominent archaeologists, anthropologists, and scholars of religion working at several of the region’s most important sites—such as Çatalhöyük, Göbekli Tepe, Körtik Tepe, and Aşıklı Höyük—contend that religious factors significantly affected the timing and stability of settled economic structures.
Contributors argue that the long-term social relationships characteristic of delayed-return agricultural systems must be based on historical ties to place and to ancestors. They define different forms of history-making, including nondiscursive routinized practices as well as commemorative memorialization. They consider the timing in the Neolithic of an emerging concern with history-making in place in relation to the adoption of farming and settled life in regional sequences. They explore whether such correlations indicate the causal processes in which history-making, ritual practices, agricultural intensification, population increase, and social competition all played a role.
Religion, History, and Place in the Origin of Settled Life takes a major step forward in understanding the adoption of farming and a settled way of life in the Middle East by foregrounding the roles of history-making and religious ritual. This work is relevant to students and scholars of Near Eastern archaeology, as well as those interested in the origins of agriculture and social complexity or the social role of religion in the past.
... Luckmann and Berger 2016Berger [1969: 102-103; for a summary see Brosius et al. 2013). However, corporate identities can also emerge by bottom-up processes of contagion and imitation, the wish of the individual to synchronize style and behaviour with others in order to gain social acceptance (for an anthropological basis of these processes see Bauer 2011;Bauer and Benz 2013;Haun et al. 2014). In practice, both processes merge. ...
... Above all, their capacity for empathy is outstanding. Reading the mind of others (theory of mind), anticipating their intentions and emotions has been called the "hallmark of human social behavior" (Rule et al. 2013: 6; for the neurobiological basis of this capacity see Bauer and Benz 2013). It lays the ground for communication even between foreign cultural groups and for successful cooperation (Bauer 2008;Eibl-Eibesfeldt and Sütterlin 2012: 86;Tomasello et al. 2012). ...
... Above all, their capacity for empathy is outstanding. Reading the mind of others (theory of mind), anticipating their intentions and emotions has been called the "hallmark of human social behavior" (Rule et al. 2013: 6; for the neurobiological basis of this capacity see Bauer and Benz 2013). It lays the ground for communication even between foreign cultural groups and for successful cooperation (Bauer 2008;Eibl-Eibesfeldt and Sütterlin 2012: 86;Tomasello et al. 2012). ...
With the advance of sedentism during the late Epipalaeolithic Natufian the sense of territoriality was amplified. Archaeological evidence testifies to an increase in group identity and processes of intensifying self-identity can be observed at the community level. Still, groups were bound to share a viable gene pool through different social mechanisms, in accordance with the changes in subsistence
modes. Through time there was both an increase in human populations, yet also an increase in the variety and quantities of material culture. This necessitated repeated and steady intercourse with neighboring
groups and communities. The processes reflecting these phenomena, observed from the Epipalaeolithic to the Neolithic, portray an intermediate scenario that cannot be explained either through reconstructed Palaeolithic modes or through the established rules of the later, fully fledged late Neolithic agricultural societies of the Near East.
... Above all, their capacity for empathy is outstanding. Reading the mind of others (theory of mind), anticipating their intentions and emotions has been called the "hallmark of human social behavior" (Rule et al. 2013: 6; for the neurobiological basis of this capacity see Bauer and Benz 2013). It lays the ground for communication even between foreign cultural groups and for successful cooperation (Bauer 2008;Eibl-Eibesfeldt and Sütterlin 2012: 86;Tomasello et al. 2012). ...
... Luckmann and Berger 2016Berger [1969: 102-103; for a summary see Brosius et al. 2013). However, corporate identities can also emerge by bottom-up processes of contagion and imitation, the wish of the individual to synchronize style and behaviour with others in order to gain social acceptance (for an anthropological basis of these processes see Bauer 2011;Bauer and Benz 2013;Haun et al. 2014). In practice, both processes merge. ...
Sedentism not only challenged the economic system of hunter-gatherers, but above all the social and ideological framework of their lives. Larger groups, increasing social differentiation and the potential for accumulating material possessions may have led to a decrease in trust and an increase in alienation, fear and of aggression. Both processes can be counteracted by adjusting ideological and ethical concepts. One option of a society adapting to such stress is to strengthen corporate identities by an increased demonstration and standardization of symbolic praxis, including (communal) architecture
as symbols in space, rituals as symbols in action, and systems of recurring signs, with an implied shared symbolic meaning.
The aim of this introductory contribution to the ideological and intangible ideas of corporate identities is to discuss if and how we can track shifts in ideological frameworks from the Epipaleolithic to the
Early Neolithic in the Near East. It is suggested that an integrative approach combining anthropological, archaeological and neurobiological research with studies of mediality may be capable of reconstructing the social impact of symbolic systems. Instead of creating a uniform picture of a monolithic symbolic system, we focus on tensions and contradictions of symbolic actions and representations with daily praxis. The observed shift in mediality probably aimed at creating strong social networks with present
and bygone generations to counteract fissional tendencies in ever lager communities. However, the increased display of corporate identities seems to be a transitional phenomenon. When living in permanent
settlements had become customary, monumental and ubiquitous symbolic representations almost vanished.
Análise da monarquia portuguesa a partir dos conceitos de Norbert Elia
