1. Phrasing the problem 2. The nature and expression of ethnicity: an anthropological view 3. The discursive dimension of ethnic identity 4. Ethnography and genealogy: an Argolic case-study 5. Ethnicity and archaeology 6. Ethnicity and linguistics 7. Conclusion.

https://www.cambridge.org/core/services/aop-cambridge-core/content/view/S0959774300001864

Ethnic Identity in Greek Antiquity

1. Demolishing the museum of sensory ab/sense 2. Archaeology, modernity, and the senses 3. Recapturing sensorial and affective experience 4. Senses, materiality, time: a new ontology 5. Sensorial necro-politics: the mortuary mnemoscapes of Bronze Age Crete 6. Why 'palaces'? Senses, memory, and the 'palatial' phenomenon in Bronze Age Crete 7. From corporeality to sensoriality, from things to flows.

Archaeology and the Senses: Human Experience, Memory, and Affect

A companion to ancient history

How Americans remember the past is often reinforced by landscapes, monuments, commemorative ceremonies, and archaeology. These features and activities often help to create an official public memory that becomes part of a group's heritage. I suggest that public memory can be established by (1) forgetting about or excluding an alternative past, (2) creating and reinforcing patriotism, and/or (3) developing a sense of nostalgia to legitimize a particular heritage. These categories are not mutually exclusive, and the lines that separate these categories may not always be well defined. I show how post–Civil War American landscapes, monuments, and commemorative activities helped to reinforce racist attitudes in the United States that became part of the official memory. African Americans have struggled to revise the official memory of the Civil War, although the power to change this memory has been situational and not always successful, [commemoration, memory, material culture, historical archaeology, landscapes]

Public memory and the search for power in American historical archaeology

1 Contested Cultural Heritage: A Selective Historiography, Helaine Silverman.- 2 The Stratigraphy of Forgetting: The Great Mosque of Cordoba and Its Contested Legacy, D. Fairchild Ruggles.- 3 Aestheticized Geographies of Conflict: The Politicization of Culture and the Culture of Politics in Belfast's Mural Tradition, Alexandra Hartnett.- 4 Blood of Our Ancestors: Cultural Heritage Management in the Balkans, Michael L. Galaty.- 5 Re-imagining the National Past: Negotiating the Roles of Science, Religion, and History in Contemporary British Ghost Tourism, Michele M. Hanks.- 6 Collecting and Repatriating Egypt's Past: Toward a New Nationalism, Salima Ikram.- 7 National Identity Interrupted: The Mutilation of the Parthenon Marbles and the Greek Claim for Repatriation, Vasiliki Kynourgioupoulou.- 8 Syrian National Museums: Regional Politics and the Imagined Community, Kari A. Zobler.- 9 Contestation from the Top: Fascism in the Realm of Culture and Italy's Conception of the Past, Alvaro Higueras.- 10 Touring the Slave Route: Inaccurate Authenticities in Benin, West Africa, Timothy R. Landry.- 11 Carving the Nation: Zimbabwean Sculptors and the Contested Heritage of Aesthetics, Lance L. Larkin.- Afterword, El Pilar and Maya Cultural Heritage: Reflections of a Cheerful Pessimist, Anabel Ford.

Contested cultural heritage: Religion, nationalism, erasure, and exclusion in a global world

The Great Powers — starting with ancient Imperial Rome and running up to the present — have valued Classical Greek culture as embodying the founding spirit of their own, our own western world. So where does the modern state of Greece stand? It is, more than most nations, encouraged or required to share what might be its particular heritage with a wider world.

https://www.cambridge.org/core/services/aop-cambridge-core/content/view/S0003598X00082934

Antiquities as symbolic capital in modern Greek society

The paper discusses the religious undertones classical Greek heritage is vested with in Greece. Drawing on the argument that nationalism and religion need to be seen as similar cultural systems, we show that classical antiquities have become powerful emotive icons for performances of national memory in the process ot imagining the topos of the Hellenic nation. This process is open to all social actors and not simply to State bureaucrats and intellectuals. We offer an explanation of this phenomenon by examining the position of antiquity in the construction of the imagined community of the Hellenic nation, as well as the ways by which Orthodoxy and classical antiquity became enmeshed in the formation of Hellenic national identity.We finally explore some of the implications that this phenomenon has for archaeology as a discipline and as social practice.

Sacralising the Past

We would like to thank all commentators for their engaging responses and their useful and constructive remarks. Their commentaries offer us a second chance to clarify some of the issues which, in the interest of brevity and due to the broad nature of our analysis, we were not able to develop in the paper. At the same time they point to some of the methodological, ethical, and political problems that this kind of analysis faces. Our article was deliberately broad ranging, both in terms of time-scale and categories of evidence. This breadth has allowed us to trace a phenomenon from its genesis to its subsequent development and persistence, despite variations, up to the present-day. It also allowed us to demonstrate that the phenomenon is encountered in both official and unofficial discourses. It is expressed in a number of media, from public rhetoric to archaeological discourse, the mass media, social practices, and political rituals involving antiquities. Furthermore, in our attempt to demonstrate the interrelationships of the phenomenon with a whole range of other parameters, we have touched upon a number of issues without further exploration. Some of these issues, which have been explored by others in length, were omitted from our analysis. This is the case for example with ‘disemia’ (Herzfeld 1987,95–122); the differentiation between the Greek self-presentation and the representation of Greek identity to (non-Greek) outsiders. This issue has been commented upon by some (Sutton, Alexandri) and, given its complexity, we would prefer not to discuss it within the limits of this commentary. We should note, however, that the phenomenon of the sacralisation of the past seems to be associated with both strategies. Given that the commentaries have largely focused on different issues, we have decided to treat them separately, making the links where appropriate.

https://www.cambridge.org/core/services/aop-cambridge-core/content/view/S1380203800001513

Eleana Yalouri

Papers

Antiquities as symbolic capital in modern Greek society

Sacralising the Past

Sacred pasts, profane performances: A reply