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From West to East Current Approaches to Medieval Archaeology Edited by Scott D. Stull From West to East: Current Approaches to Medieval Archaeology Edited by Scott D. Stull This book first published 2014 Cambridge Scholars Publishing Lady Stephenson Library, Newcastle upon Tyne, NE6 2PA, UK British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Copyright © 2014 by Scott D. Stull and contributors All rights for this book reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. ISBN (10): 1-4438-6753-5 ISBN (13): 978-1-4438-6753-5 TABLE OF CONTENTS List of Illustrations ..................................................................................... ix List of Tables ............................................................................................ xiii Introduction ................................................................................................. 1 Chapter One ................................................................................................. 6 Visualizing an Integrated Landscape using Archaeogeophysical and 3D Laser Surveying Michael Rogers Chapter Two .............................................................................................. 20 Rethinking Ethnicity in Early Medieval Archaeology: Social Identity, Technological Choice, and Communities of Practice K. Patrick Fazioli Chapter Three ............................................................................................ 40 Colonizers or Exploiters: The Norse in Vinland Birgitta Wallace Chapter Four .............................................................................................. 55 Viewing the Past through a Golden Lens: The Early Medieval Period and Irish Identity Jennifer Shaffer Foster Chapter Five .............................................................................................. 72 Medieval Kings and Symbolic Landscapes in Western Ireland James G. Schryver Chapter Six ................................................................................................ 91 Place and Prestige: Enacting and Displaying Authority in English Domestic Spaces during the Central Middle Ages Katherine Weikert viii Table of Contents Chapter Seven .......................................................................................... 116 English Medieval Residences, 1250-1400 AD Scott D. Stull Chapter Eight ........................................................................................... 132 The Problems of the of St. Emericus Church Andrea Kocsis Chapter Nine ............................................................................................ 140 Çadr Höyük: Continuity and Change on the Anatolian Plateau Marica Cassis and Sharon R. Steadman Chapter Ten ............................................................................................. 155 Animal Use at Medieval Kinik Höyük, a 12th-13th-century Site in Southern Cappadocia, Turkey Pam J. Crabtree Douglas V. Campana Chapter Eleven ........................................................................................ 163 Of Fish and Fowl Chelsea Lachman Chapter Twelve ........................................................................................ 171 “Not Found in the Order of History”: Toward a “Medieval” Archaeology of Southern Jordan Ian W. N. Jones, Mohammad Najjar and Thomas E. Levy Notes ........................................................................................................ 197 Bibliography ............................................................................................ 208 Contributors ............................................................................................. 255 Index ........................................................................................................ 260 CHAPTER TWELVE “NOT FOUND IN THE ORDER OF HISTORY”: TOWARD A “MEDIEVAL” ARCHAEOLOGY OF SOUTHERN JORDAN IAN W. N. JONES, MOHAMMAD NAJJAR AND THOMAS E. LEVY “The thirty-fifth station, Selmona. The thirty-sixth, Fynon: these two are not found in the order of history” —Fetellus, ca. 1130 AD (1971: 20). Islamic Historical–Medieval–Anthropological Defining “Islamic archaeology” is not a simple task. Proposals have covered a wide range, from taking “Islamic” as a primarily cultural, and not particularly specific, term (Whitcomb 1995) to defining “Islamic archaeology” as the archaeology of Muslim religious practice (Insoll 1999). While the more specific definitions of the term, such as Insoll’s, have their merits, for the purposes of this paper, it is perhaps best to take “Islamic archaeology” as a “term of convenience” (Milwright 2010: 6). We use the term to refer broadly to the archaeology of the Middle East from the Islamic conquests of the 630s AD to the end of Ottoman rule in 1918.1 Islamic archaeologists have been quite willing to situate our discipline within the field of historical archaeology, both broadly conceived (e.g. Grabar 1978; Milwright 2010) and specifically as the archaeology of capitalism (e.g. Baram 2002; Baram and Carroll 2000; on the phrase "the archaeology of capitalism," see e.g. Leone 1995; Paynter 1989). It is somewhat more difficult to situate Islamic archaeology within medieval archaeology in this way. This is not to say this has not been done, of course. Many historians, especially those concerned with the Crusades 172 Chapter Twelve (e.g. papers in Murray 1998) and Mediterranean trade (e.g. Goitein 1967- 1993; Wickham 2004), have found it useful to think in terms of both the Near East and Europe, and some archaeologists (e.g. Ellenblum 2012; papers in Schryver 2010; Walmsley 2000) have productively adopted this perspective, as well. There are, however, some issues with conceiving of Islamic archaeology as a “medieval” archaeology. Especially recently, one of the biggest is related to concerns over the political baggage associated with the term “medieval.” Davis (2008: 3) argues that the medieval is often conceptualized as a caricature, entirely “religious” and “pre-political,” in opposition to secular, political, and democratic modernity. Bahri and Sautman (2009: 175) note that this view of the medieval has led to a tendency among Westerners to view the modern Middle East as somehow “‘remaining medieval’ and ‘refusing’ modernity.” This is an important issue, and one that historians and archaeologists will have to continue to grapple with. While certainly not denying the validity and importance of this point, in this discussion we wish to sidestep it entirely. Our aim is not to suggest that the Islamic world was “medieval” in the sense of an opposition to modernity, but rather to consider the gap between the archaeologies of Europe and the Near East in the 6th-15th centuries AD, and how this might be bridged. Possibly, this gap is due in part to the length of the Islamic period. Islamic archaeology is, from a Europeanist perspective, both medieval and post-medieval. For the southern Levant, the increasing interest in the Mamluk (1260-1516 AD)2 and Ottoman (1516-1918 AD) periods, spanning this transition, only complicates matters. On the other hand, this is a comparatively superficial problem. While the Islamic period does not map cleanly onto the medieval period, it is not difficult to see the Early (600-1000 AD) and Middle (1000-1400 AD) Islamic periods as part of a broader, medieval whole. Looking to other regions, the relationship between issues of definition and time becomes clearer. In Nubia, to which Islam as a religion expanded only in the mid, or in some places even late, 2nd millennium AD, Islamic archaeology has traditionally been seen as a post-medieval archaeology following “a Christian medieval archaeology” (Edwards 2007: 222). This view of Islamic archaeology as inherently “post-Christian” seems to be one factor — although perhaps less conscious outside of Nubia — in why there is less overlap than one would expect between the two disciplines. Yet, as Edwards (2007: 222) suggests, conversion to Islam in Nubia — and, for that matter, most other places — was a diverse, uneven process. Returning to the Levant, and the Islamic Mediterranean world in general, Christianity and Judaism did not disappear in the mid-7th century (among “Not Found in the Order of History” 173 many others, see Astren 2009; Astren 2012; Cohen 1994; Ousterhout 1989; Schick 1988; Schick 2001; Walmsley 2007b). This is one reason why defining Islamic archaeology as the archaeology of Muslim religious practice is, at best, uncomfortable. It leaves many of the communities active during the Islamic periods unaccounted for. As archaeologists, religion, although important, should not be the sole factor in periodic or regional distinctions. Instead, it is one important factor, among many, that an anthropological archaeology of the Middle Ages should investigate. Finally, there is the problem of medieval and Islamic archaeology as historical archaeologies. Austin (1990) noted the importance of understanding regional histories in medieval archaeology. For him, in fact, the questions that medieval archaeology tends to address are not archaeological but, for better or worse, historical. For Islamic archaeology, the same is essentially true. Here, some distinction does seem to make sense. The regional histories of medieval Europe and the Islamic Near