Blogging about Research on Archaeological Blogging via an Archaeological Blog Undergoing Research

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Screengrab: GIS Search Results for Vox Hiberionacum (shamelessly stolen, I mean, inspired by the Robert M Chapple Blog)

Meta, eh?

Fleur Schinning is an MA Student currently writing a thesis in Heritage Management at Leiden University in the Netherlands. Her research will focus on the use of blogs and social media and how they contribute to the accessibility of archaeology in the Netherlands. She is looking at several archaeo-blogs from UK, Ireland and USA in order to explore how blogging in archaeology contributes to public archaeology. Vox Hiberionacum is one of them.

 As part of this, she is very interested in hearing from you, dear blog readers.

She has set up a short online questionnaire (click here) in order to ask visitors of this (and other archaeo-blogs) several questions regarding their motives for visiting, reading etc. She would be very grateful if you could spare a few minutes to contribute to her research findings.

I understand that all participants also have a chance to win a small prize: 6 issues of Archaeology Magazine.

Ah go on, help an archaeo student out.

Cheers.

‘Traditional’ Irish Marriage(s) in Early Medieval Ireland

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Monasterboice High Cross & Round Tower (Image: Author)

Contrary to the impression often given by modern religious zealots who advocate a return to ‘traditional Irish values’ in matters of sexual and moral behavior, early Irish society was unequivocal in it’s recognition of, and support for, multiple marriage and divorce.
(Ó Cróinín, 1995, 127)
In the longest established of the western churches outside the Roman Empire and in a society in which Christian Latin culture flourished in a remarkable way, the norms of Christian marriage were not, paradoxically, accepted in society generally (we shall see later that there were exceptions) throughout the middle ages…
 …it is surely interesting that the Christian Irish lawyers, most of whom were clerics, should appear to consider marriage within a theoretical framework different from that of the contemporary church and should frame their practical rulings accordingly. 
(Ó Corráin, 1985, 5)

Following on from the last historical perspective on the unparallelled irony in modern religious opposition to the forthcoming Irish Marriage Equality Referendum, I have one final addendum, so to speak, stemming from an interesting claim on national radio by an honourable member of the above ( in conjunction with numerous others references within media to the ‘institution’ of marriage and ‘tradition’ ‘since time immemorial’):

Early Medieval Irish society was complex, fluid, dynamic and messy. We can see this in its archaeology and literature. We see it in the fragmentary extracts of early Irish law texts whose codification and survival is largely a result of early ecclesiastical interest and effort. In a highly stratified, unequal and patriarchal society, Early Irish Laws provide us not only with some of the socio-economic concerns that necessitated and demanded legal definition, but also the cognitive terms underpinning such subjects.

It’s use and choice of language provide us with glimpses in how they conceived and understood certain concepts, parameters, and classifications. Idealized legal notions of how things should work (Canon Law)  alongside more realistic expectations and provisions (Vernacular Law)  of how things actually did.

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St. Patrick and #MarriageEquality: A Modern Day Homily from the Fifth Century

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As a rule of thumb, I have always tried to steer clear of contemporary politics on this blog. I generally have little to add and no real desire to do so. Recent commentary however, along with ludicrous posters, attempted obfuscation, deliberate misinformation and outright attempts at scaremongering on the forthcoming Irish Marriage Equality Referendum by minority fringe groups, pseudo-academic research bodies and pretend charities doubling as lobby groups, have compelled me, along with others it seems, to make an exception. In doing so, I take a certain measure of consolation in the fact that I am not really engaging in petty political rhetoric. Marriage Equality for same sex couples is a human and civil rights issue, transcending mere politics.

While I am quietly confident that the proposed referendum question will be passed, there nevertheless remains the rather unpleasant business of having to put up with thinly veiled prejudice masquerading as opposing opinion from certain people who claim to be compassionate Christians. Amid the stifling stench of sanctimonious self-entitlement and the ever increasing magnus opus gei rhetoric emanating from oratorial orifices in recent days, it has become abundantly clear – that my country needs me. I hereby give notice that I am returning the favour and thus commend unto you the following historical perspective towards the issues of the day.

The earliest historical evidence for Christianity in this island (the writings of St. Patrick) contain some very interesting parallels to current events. Before he was ever elevated to patron saint and symbol of All-Ireland religious orthodoxy & authority, the Historical Patrick was someone with real Christian empathy and concern. He was someone who championed and defended Irish people who were being denied recognition and equality – by other Christians. He was someone who repeatedly suffered from religious stigma and prejudice attached to homosexuality. There were deliberate efforts – from fellow Christians – to harness contemporary cultural homophobia and force him into social and political exclusion. Last, but not least, he also happens to be the earliest historically attested person within Ireland to have engaged in ‘same sex’ child adoption.

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Well, Holy God! Irish Government to Levy Landowners With Holy Wells

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Holy Well, c.1870. Image: National Library of Ireland / Flickr Commons [NLI Ref.: STP_2245]

For those unfamiliar with current Irish affairs, Uisce Éireann/Irish Water is the embattled new national water utility company which has been making headlines around the world because of fierce public opposition to its very organization, implementation and poor track record so far.

In what could turn out to be a high water mark in public outrage, not only will households have to register a second time – it now seems apparent that, following recent legal advice, the government is set to rush through emergency legislation which will enable them to capitalize on the presence of Holy Wells sited on privately owned land.

According to insiders in the National Monuments Division, the action on the part of the government is designed to fend off any potential legal challenges to the state bodies monopoly on water supply. It is understood that a recent repeal of outdated laws on the statute books – in particular, Anglo-Norman rights & privileges enshrined within the fourteenth century Codex Stultorum – brought to light a potential loophole with regard to landowners with ancient holy wells on their property. In order to avoid any such pitfalls, the new legislation will enable Irish Water to classify such wells as additional water sources and to levy extra charges against those landowners for the same.

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Patrick: Six Years A Slave

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Statue of St. Patrick, Foghill, Co. Mayo (Image: Author)

“I am a slave of a foreign people…”

Some time ago, I was kindly invited by Abarta Audio Guides to write a little something on the ‘Historical Patrick”. I jumped at the chance.

Abarta are an Irish company who specialise in audiobooks and audioguides concerning history, heritage, archaeology, culture and folklore. It also happens to be owned and run by archaeologists. There’s something special about heritage material produced by people who have researched, excavated, visited, surveyed and physically held such subject matter in their own hands. It’s comes across in their approach and work. Detail and perspective. I’d like to think it might occasionally come across in mine.

The medium of audio is something which I have been interested in exploring for a while. I’m a podcast and radio fiend who inhales historical media. Abarta gave me the absolute freedom to do what I wanted. The brief was to come up with something engaging for people interested in learning more about the Historical Patrick – something which would explore the real life person underpinning his later saintly namesake.

We wanted to give an idea of his overall background within Ireland and Britain of the time, the landscape he would have witnessed and to give a flavour of what is known about the physical, social and cultural realities. We wanted to let his own story, his own words from his own hands, take centre stage whilst also retaining a wider academic framework informing the narrative. We wanted something which would reflect the rich details, issues and complexities involved in studying Patrick and his works alongside his importance and place in the development of later Irish identity and tradition.

The resulting audiobook, ‘Patrick; Six Years A Slave’, has just been released.

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Irish Times and Misappropriation: Wren will it ever end?

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National Library of Ireland / Flickr Commons / NLI Ref.: DIG5

Following on from last summers sterling example of digital misappropriation of other peoples text in a national newspaper, I am somewhat saddened (but not surprised) to bring to your attention the latest ‘In A Word’ column in the Irish Times (on the theme of St. Stephens Day/Wren Traditions in Ireland) which was published online at midnight last night (Monday, 00:00, Dec 29, 2014).

Aside from the usual hokey pokey ‘celtic’ codswallop and ‘druid lore’ that happily doubles as ‘informed’ speculation these days (despite a complete absence of contemporary historical or archaeological attestation) – it is the second half of the small piece that is of most interest. After an general introduction of a few sentences and the requisite quotation of the famous Wren Boys Rhyme (given the inclusion of ‘chorus’ in some of the lines, presumably taken from here ) the author then indulges us with some nuggets of ancient knowledge concerning Wren traditions.

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An Archaeology of Star Wars: A Long Time Ago On An Island Far Far Away

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View from Skellig Michael – Image: regienbb / flickr (CC BY 2.0)

Rumours abound that this Thanksgiving weekend in the States will see the release of the first teaser trailer/preview of the new Star Wars (7) film – scenes for which were shot on the early medieval monastic island of Skellig Michael, Co. Kerry. In anticipation, here’s a little something on the early history and archaeology of Skellig Michael itself – and why its perhaps appropriate that ‘an unearthly corner of planet earth, left behind on an island far, far away’ continues to be (re)used as the setting for a re-booted mythical blockbuster. Or something.

What better place to depict an ancient, mystical, martial asceticism in a galaxy far, far away than an actual ancient, eremitic, settlement dripping with stone-cold monastic austerity, located at what was for centuries the very ends of the earth, seven miles off the very tip of a western Irish peninsula?

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‘When all about you are losing theirs’: The Provenance & Sale of Early Irish Archaeological Artefacts

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Tandragee man, Armagh Cathedral (COI) – Image: Eelco / Flickr (CC BY-NC-SA 2.0)

A week too late unfortunately, but I recently became aware of yet another soul destroying sale of important Irish archaeological artefacts – right here in Dublin.  On Novemeber 8th last, in their ‘History and Literature’ auction, Whyte’s Auctioneers included  two ‘Iron Age stone heads’ for sale, amongst other Irish archaeological items. The stone sculptures could be early medieval in date, particularly the one associated with Lorrha, Co. Tipperary, although the other one bears strong similarities to several other insular stone figures, now housed in Armagh cathedral, including the famous Tanderagee Stone Figure. Whether Late Prehistoric, or Early Christian, such artefacts provide extremely rare evidence of monumentalized ritual sculpture from a very early period of Irish history/prehistory (although, without proper context, they can tell us precious little else about our ancestors).

The provenance of one of them is given as In the ownership of a family at Lorrha, Co. Tipperary for c. 100 years. A hundred years ago: 1912. If they know this, they should have a good idea where it was “found”.

The provenance of the other is given as From a 300 year old house, Claregalway, Co. Galway. 

These artefacts are scattered all over the country, in churches, in ruined abbeys, castles, houses, walls, side of the road etc. What is to stop people chiselling away at what surrounds them and then carry them off? Decency and a sense of heritage usually does. But, if people see there is money to be made on these artefacts, they may not last much longer in situ in the countryside.

‘Selling cultural heritage’, Pultes Scotorum Blog

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Saints in Scottish Place-Names

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Image: Internet Archive Book Images / “The archaeology and prehistoric annals of Scotland” (1851) / Flickr (Public Domain)

Christmas has come early here at Vox Hib HQ with the very welcome and long awaited launch of the Database of Scottish Hagiotoponyms, aka Saints in Scottish Place-Names

This website is the result of a project, ‘Commemorations of Saints in Scottish Place-Names’, funded by a Research Project Grant from The Leverhulme Trust (2010-13), and undertaken by staff in the University of Glasgow’s School of Humanities (Celtic & Gaelic, and HATII).
Professor Thomas Owen Clancy (Principal Investigator)
Dr Rachel Butter and Gilbert Márkus (Researchers) & Matthew Barr (Systems Developer)
The database that has been assembled presents the fruits of our research. It contains over 5000 places, 13,000 place-names, and some 750 saints potentially commemorated in these names.

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