BRENIQUET, Catharine. — La Disparition De La Culture De Halaf: Les Origines De La Culture D'obeid Dans Le Nord De La Mésopotamie
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505 BOEKBESPREKINGEN — ARCHEOLOGIE 506 ARCHEOLOGIE BRENIQUET, Catharine. — La disparition de la culture de Halaf: les origines de la culture d'Obeid dans le Nord de la Mésopotamie. Éd. Recherche sur les Civilisations, Paris, 1996. (29 cm, 216, ill., photogr.). ISBN 2-86538- 256-7. 190 FF. Catharine Breniquets book is the long-awaited publication of her thesis (submitted in 1990), parts of which have already been presented as various articles (e.g. Breniquet 1987a, 1987b, 1989, 1991a, 1991b, 1994). Although due to this delay the latest evidence from the field could not be incorporated, as the writer notes (p. 16), this does not in the least make the book less valuable. As is reflected in its title, 507 BIBLIOTHECA ORIENTALIS LV N° 3/4, Mei-Augustus 1998 508 the purpose of the book is twofold: to offer an explanation the style of decoration; 2) the disappearance of the complex for the disappearance of the Halaf culture and, at the same vessel shapes which are characteristic of the Halaf period; time, to explain the rise of the Ubaid in northern 3) the appearance of ‘hybrid' pottery combining elements of Mesopotamia. The Halaf (ca. 5100-4700 B.C.) represents both traditions. the end of the Late Neolithic period in northern The evidence strongly suggests that a Halaf-Ubaid transi- Mesopotamia. The Ubaid, which starts in southern tional phase may indeed exist in northern Mesopotamia. Mesopotamia (Ubaid 1 and 2) spreads over Halaf territory ‘Transitional' levels have also been reported from Tell during the Ubaid 3 phase. Aqab, situated in the Khabur headwaters of northern Syria The book consists of four parts: 1) An outline of the (Davidson 1977). Nevertheless, I am not entirely convinced research questions, an assessment of the current state of that the strata excavated at Khirbet Derak must be seen as research and an evaluation of the existing hypotheses (chap- ‘transitional'. It seems still possible to argue that at Khirbet ter I, La problématique). Here Breniquet already introduces Derak one finds a mixed ceramic assemblage, containing her alternative hypothesis of acculturation, based on the both Late Halaf pottery together with early northern Ubaid work of André Leroi-Gourhan. 2) A discussion of the pottery and, possibly, with ‘hybrid' groups. At Khirbet ceramic evidence (chapter II, Les données céramiques). This Derak this pottery was excavated in the very eroded upper includes the presentation of the pottery of Khirbet Derak, levels of the site, which did not yield much architecture. The situated in northern Iraq. 3) A discussion of the evidence of stratigraphy of the site is ‘quasi inexistante' (p. 40), and the contact between the Halaf and the Ubaid, which made the pottery was badly eroded. The dating of these levels rests acculturation possible (chapters III, La culture de Halaf et solely on the pottery, and the danger of circular reasoning is les cultures contemporaines and IV, Évolution de la culture strong here. Thus, the cultural context of Breniquet’s hybrid de Halaf). Here the emphasis is on architecture, burial rites ‘third category' of pottery, in which Halafian and Ubaidian and glyptics. 4) Finally, these data are synthesised (chapter elements are combined (p. 46-47, see also Breniquet 1994), V). remains somewhat enigmatic. More research is needed, In the past, various explanations have been put forward to therefore, before we can say with certainty what the pottery explain the remarkably wide distribution of the Ubaid pot- from the Halaf-Ubaid-transitional phase looks like. tery style. Breniquet notes how deeply Max Mallowan’s Prior to the northern Ubaid ‘expansion', which is the sub- excavations at Tell Arpachiyah (Mallowan and Rose 1935) ject of the book, Halaf material culture finds a remarkably have influenced previous explanations (p. 28-29). Mal- wide distribution over northern Mesopotamia. Not unlike lowan's idea that the Ubaid arrived in northern Mallowan's view of an Ubaid ‘colonisation', the Halaf phe- Mesopotamia by means of conquest now appears anachro- nomenon has often been framed in terms of population nistic, not to say absurd. Breniquet dismisses the hypothesis movements. While Breniquet chooses acculturation to of wandering potters distributing Ubaid-style pottery over explain the Ubaid distribution, she suggests population dis- northern Mesopotamia (p. 29). The hypothesis that the persion to explain the Halaf distribution (p. 63-68). From Ubaid culture was spread by pastoral nomads does not acco- her perspective this is perfectly reasonable, because the idea modate the evidence that Ubaid society was largely seden- of an Halaf ‘expansion' is closely linked to the view of tary (p. 30-31). Halaf society as a ‘segmentary' society. Very similar views Alternatively, Breniquet argues for a process of accultur- have recently been expressed by other French writers ation. As she sees it, following Leroi-Gourhan, material cul- (Forest 1996, Huot 1994). ture patterning results from the combination of two major According to these authors, the strategy adopted by forces. The ‘milieu intérieur' represents the ‘personality' (p. Halafian communities to cope with population growth and 32) of the society in question. The ‘milieu extérieur' repre- increasing settlement size was to split up whenever prob- sents the ecological and cultural environment of that society, lems arose, and to found new, small villages in empty areas including other, contemporaneous groups. Changes in mate- (p. 67-68). Lacking strong integrating overarching political rial culture result from disequilibrium between the two structures, segments of society could always break apart, ‘milieu's'. Disequilibrium occurs, for example, when two and this resulted in a constant regional expansion. Instead of neighbouring groups differ in socio-economic complexity becoming more strongly integrated, as did the Ubaidian and are exposed to each other for a significant amount of groups, Halafian society kept to its ‘segmentary' character. time. As a result of such conditions, acculturation may A major assumption in the model offered by Breniquet and occur: the adoption of a completely different material cul- other French writers is that the Halaf culture is unstable and ture (p. 32-34). Thus, to explain material culture change is to underdeveloped (‘moins advancée', p. 21) when compared explain how two contemporaneous groups (in this case: to the Ubaid. The Halaf is seen as manifestly ‘plus fruste' Halaf and Ubaid) differ and how such differences cause (p. 77). According to this view, this system led to crisis social ‘disequilibrium' in the weaker group (read: in the when Halaf communities were no longer able to expand, Halaf culture). apparently because all the available ecological niches had As proof for a continuous development from (Late) Halaf been filled. It is at this moment that the Ubaid-solution is to Ubaid, Breniquet discusses the pottery from Tell Turlu, finally ‘imitated', resulting in the adoption of a different situated in southern Anatolia, and from Khirbet Derak in the life-style and a more complex social organization. In short, Eski-Mosul region. As Breniquet convincingly shows, at it leads to acculturation. these two sites Late Halaf pottery is excavated together with Leaving aside the theoretical difficulties of archaeological Ubaidian pottery (p. 40-46). She interprets this as evidence concepts such as ‘culture' and ‘acculturation' (Shennan that this pottery represents a ‘transitional' stage between 1989), there are empirical grounds for questioning the con- Halaf and Ubaid. Thus, the characteristics of the Halaf- cept of acculturation. Recent archaeological work (e.g. Ubaid Transitional stage are (p. 56): 1) the simplification of Akkermans 1993, Campbell 1992) has made it clear that the 509 BOEKBESPREKINGEN — ARCHEOLOGIE 510 areas into which the Halaf ‘expanded' were not in the least Halaf period. We should not forget, however, that until very empty. This research shows that Pre-Halaf to Early Halaf recently we simply knew much more about the architecture Transitional stages exist. Population movements or migra- from the Middle-Late Halaf period than from the Early tions may not be nescessary, indeed are becoming much less Halaf period. To attribute Halafian architectural evolution to likely, to explain the ‘rise' of the Halaf culture. Further, per- Ubaidian influences may be premature. Similarly, the appar- haps more importantly, during the Halaf period, important ent increase in size of Halafian round houses (the so-called changes in social organisation did take place. Contempora- tholoi) and the introduction of complex tholoi during the neous with the Ubaid 1-2, a settlement hierarchy did Middle Halaf period (p. 90) may largely reflect the current develop. Some good examples of large Halafian mounds state of research. At Early Halaf Tell Sabi Abyad, for exam- (over 15 hectares) include Tell Mounbatteh, in the Balikh ple, where complex tholoi-structures occur (Akkermans, ed., valley of northern Syria (Akkermans 1993), Tell Nisibin in 1996), there is no reason to attribute these features to Ubaid- the Khabur headwaters (Nieuwenhuyse in press), or Domuz ian influences. Tepe, on the edge of the Halaf distribution in southern Breniquet suggests that the practice of sealing increases Turkey (Stuart Campbell, pers comm.). considerably with the beginning of the Ubaid period. Fur- One is led to wonder why Halaf society lasted so long ther, changes in style and iconography reflect important (for over half a millennium), if it were so unstable. For modifications in the ‘psychology' of the Halaf communities instance, Breniquet mentions the absence of irrigation sys- (p. 109-110). This may be true, but it certainly also reflects tems as characteristic of the simplicity of Halaf society (p. the current state of research. This is indicated by the several 21). One good reason for the Halafians not to adopt irriga- hundreds of sealings preserved by chance in a burnt context tion may have been that they simply didn't need it, in what at Tell Sabi Abyad (Duistermaat 1996).