Journal articles on the topic 'Initiation (ethnology)'

The study analyses the issue of the archaeological investigation of transhumance on the Balkan Peninsula in the early phase of the Middle Ages. More precisely formulated, our main question is why is this branch of investigation almost totally absent from the archaeology of the given period and geographical region? In the first part of the study, we give a brief overview of the history of prior research, pointing to the fact that although investigations into transhumance were largely carried out in other branches of science (history, linguistics ethnology), they may have potential impacts on the evaluation of archaeological material. In the second part of the study the factors are enumerated which are—in the author’s opinion—responsible for the described situation. At the end of the study, a potential solution is formulated for the described situation. A change is required in the focal areas of the research, with emphasis not only on the problems connected with the issue of transhumance but also on transgressing analyses based on national historical narratives. This change will—hopefully—create positive results through the initiation of research projects focusing on the discovery and excavation of sites in mountainous areas possibly connected with transhumance.

The intensive shift toward studying new rituals in the mid-80 is one of the key points of modernization and anthropologization of Serbian ethnology. The key initiator of this shift was the Ethnological society of Serbia, the scene of events were the yearly councils of the Ethnological society, and Papers in Ethnology, the society’s journal, published the first papers about new rituals. In the ambience of ethnology back then, wherein the foremost interests were concerned with recording memories of rural life in the 19th century, the innovative character of researching the send-off of retiring workers, entrance of children into the pioneer organization, send off of men to obligatory military service, the behavior in coffee shops or at the promenade, was more than obvious. From today’s perspective, thirty years later, the significance of these events for the constituting of the new Serbian anthropology is reviewed.

Das Buch von Gabriela Jurosz-Landa ist das Ergebnis einer Verbindung der Autorin, einer unabhängigen Ethnologin, mit den Quiché-Maya Guatemalas, die sich über ein Vierteljahrhundert entwickelt hat und schließlich im April 2015 zu ihrer Initiation als “day keeper” (ajq‘ij) führte, ein Amt, das sie für das westliche Verständnis als “shaman-priestess” übersetzt.

Reliance on a limited number of methodologies may be distorting scholarship in religious environmentalism. This article describes a religious environmental educational intervention, uses a qualitative ethnological approach to describe the response of local congregations to this intervention, and uses a quasi-experimental, quantitative psychological methodology to assess the impact of this intervention on the behavior of religious congregational leaders. This article reports the impact of the Living Ocean Initiative, a ten-month interfaith envi­ronmental outreach intervention that engaged forty-nine diverse religious congregations and their leaders in California 2006-2007. This study indicates the value of studying religious environmental interventions, and suggests that carefully designed interventions may be able to increase religious environmentalism. It found that religious leaders were more inclined to engage in personal pro-environmental behavior within their congregations than pro-environmental behavior in the political realm. This study reports expressions of religious environmentalism at the congregational scale. It suggests that the potential of religious environmentalism to transform environmental beliefs and politics proposed by scholars and religious leaders may be unrealistic, yet it does demonstrate impacts of an intervention on pro-environmental behavior, thus clarifying some of the ambiguity in past correlational studies, and suggesting that religious environmentalism can help foster a more sustainable society.

The 5th international conference of young folklorists “Folklore of Connections, Folklore of Conflicts” took place from 7-9 October 2015. The conference series started out as a one-day event in Tartu as a cooperation venture between the Department of Estonian and Comparative Folklore and the Department of Ethnology at the University of Tartu in 2011. On the initiative of Lithuanian colleagues and the Institute of Lithuanian Literature and Folklore and in cooperation with the Department of Estonian and Comparative Folklore at the University of Tartu, the next conference was held in Vilnius as a two-day event with a wider audience of international participants. Since 2013, Tartu Nefa Rühm – an organisation that unites students of ethnology and folkloristics – has also taken part in the organisation of the conference. In 2015, the Estonian Crafts Department of the University of Tartu’s Viljandi Culture Academy joined the circle of organisers, and Viljandi became the meeting place for the young researchers.The young folklorists’ conference aims to improve academic communication, cooperation and research in the field of folkloristics, offering advanced students and recently graduated young researchers from different countries the possibility to present their research to an international audience. This time the youngsters had the chance to discuss their research themes, concentrating on how folklore helps forge contact or favours conflict. Folklore unites people and groups; it is used to create identities and cultural models. However, there are many examples from the past that show how folklore has been used as a tool to draw (and redraw) boundaries.In addition to the experiences that the young scientists gained as presenters, organisers of panels or moderators, everyone had the chance to learn from renowned guest speakers William Westerman (USA) and Alexander Panchenko (Russia).

The 5th international conference of young folklorists “Folklore of Connections, Folklore of Conflicts” took place from 7-9 October 2015. The conference series started out as a one-day event in Tartu as a cooperation venture between the Department of Estonian and Comparative Folklore and the Department of Ethnology at the University of Tartu in 2011. On the initiative of Lithuanian colleagues and the Institute of Lithuanian Literature and Folklore and in cooperation with the Department of Estonian and Comparative Folklore at the University of Tartu, the next conference was held in Vilnius as a two-day event with a wider audience of international participants. Since 2013, Tartu Nefa Rühm – an organisation that unites students of ethnology and folkloristics – has also taken part in the organisation of the conference. In 2015, the Estonian Crafts Department of the University of Tartu’s Viljandi Culture Academy joined the circle of organisers, and Viljandi became the meeting place for the young researchers.The young folklorists’ conference aims to improve academic communication, cooperation and research in the field of folkloristics, offering advanced students and recently graduated young researchers from different countries the possibility to present their research to an international audience. This time the youngsters had the chance to discuss their research themes, concentrating on how folklore helps forge contact or favours conflict. Folklore unites people and groups; it is used to create identities and cultural models. However, there are many examples from the past that show how folklore has been used as a tool to draw (and redraw) boundaries.In addition to the experiences that the young scientists gained as presenters, organisers of panels or moderators, everyone had the chance to learn from renowned guest speakers William Westerman (USA) and Alexander Panchenko (Russia).

The 5th international conference of young folklorists “Folklore of Connections, Folklore of Conflicts” took place from 7-9 October 2015. The conference series started out as a one-day event in Tartu as a cooperation venture between the Department of Estonian and Comparative Folklore and the Department of Ethnology at the University of Tartu in 2011. On the initiative of Lithuanian colleagues and the Institute of Lithuanian Literature and Folklore and in cooperation with the Department of Estonian and Comparative Folklore at the University of Tartu, the next conference was held in Vilnius as a two-day event with a wider audience of international participants. Since 2013, Tartu Nefa Rühm – an organisation that unites students of ethnology and folkloristics – has also taken part in the organisation of the conference. In 2015, the Estonian Crafts Department of the University of Tartu’s Viljandi Culture Academy joined the circle of organisers, and Viljandi became the meeting place for the young researchers.The young folklorists’ conference aims to improve academic communication, cooperation and research in the field of folkloristics, offering advanced students and recently graduated young researchers from different countries the possibility to present their research to an international audience. This time the youngsters had the chance to discuss their research themes, concentrating on how folklore helps forge contact or favours conflict. Folklore unites people and groups; it is used to create identities and cultural models. However, there are many examples from the past that show how folklore has been used as a tool to draw (and redraw) boundaries.In addition to the experiences that the young scientists gained as presenters, organisers of panels or moderators, everyone had the chance to learn from renowned guest speakers William Westerman (USA) and Alexander Panchenko (Russia).

The 5th international conference of young folklorists “Folklore of Connections, Folklore of Conflicts” took place from 7-9 October 2015. The conference series started out as a one-day event in Tartu as a cooperation venture between the Department of Estonian and Comparative Folklore and the Department of Ethnology at the University of Tartu in 2011. On the initiative of Lithuanian colleagues and the Institute of Lithuanian Literature and Folklore and in cooperation with the Department of Estonian and Comparative Folklore at the University of Tartu, the next conference was held in Vilnius as a two-day event with a wider audience of international participants. Since 2013, Tartu Nefa Rühm – an organisation that unites students of ethnology and folkloristics – has also taken part in the organisation of the conference. In 2015, the Estonian Crafts Department of the University of Tartu’s Viljandi Culture Academy joined the circle of organisers, and Viljandi became the meeting place for the young researchers.The young folklorists’ conference aims to improve academic communication, cooperation and research in the field of folkloristics, offering advanced students and recently graduated young researchers from different countries the possibility to present their research to an international audience. This time the youngsters had the chance to discuss their research themes, concentrating on how folklore helps forge contact or favours conflict. Folklore unites people and groups; it is used to create identities and cultural models. However, there are many examples from the past that show how folklore has been used as a tool to draw (and redraw) boundaries.In addition to the experiences that the young scientists gained as presenters, organisers of panels or moderators, everyone had the chance to learn from renowned guest speakers William Westerman (USA) and Alexander Panchenko (Russia).

The article deals with the activities of the Ukrainian Free University in Germany (UFU) during the DP period (1945–1952). The process of resumption of the UFU operation is described. The initiator of this case was the last rector of the University of Prague and historian Vadym Shcherbakіvsky. Well-known scientists Dmytro Doroshenko, Petro Kurinny, Ivan Mirchuk, Panteleimon Kovaliv and others supported his initiative. It is noted that the Bavarian authorities and the American occupation were positive about the resumption of the university. The educational process in the higher education institution began in the summer semester of 1946. The structure of the Ukrainian Free University in Germany had two faculties: philosophy from the departments of philosophy and pedagogy, philology (Ukrainian, classical, and Slavic), history, geography, archeology, ethnology and art sciences, as well as law and socio-economic sciences from various departments. It is stated that the most active in the functioning of the university was the 1947–1948 academic year. As 492 students were educated and 95 teachers worked, a significant amount of educational literature was published. The university charter of 1948, which was the basic document regulating the functioning of the institution and giving it the right to broad autonomy and free publication, is also analyzed. The article also proves that in addition to educational work in the UFU, a publishing business was developed. Among the publications of the university was mainly educational literature, in particular textbooks for students (scripts), which were printed in cyclostyle. In order to inform students about the content of academic disciplines, the number of lectures, seminars, practical classes, lecture programs were published. To facilitate the study of educational material, university teachers issued lecture notes. Among such publications are lectures by M. Andrusiak “History of the Cossacks”, I. Mirchuk “Introduction to Philosophy”, V. Kubiyovych “Geography of Ukraine” and others. The UFU played an important role in preserving the national and cultural identity of the Ukrainian people and consolidating the Ukrainian scientific forces in exile.

Contemporary children’s folklore is interesting and dynamic as it covers both traditional and new genres and reflects present-day realia as well as younger children’s and adolescents’ psychological world. The aim of this article is to discuss major stages and trends in contemporary Lithuanian children’s folklore research. The present study is based on analytical descriptive, and comparative methods. In Lithuania, the research into children’s folklore was started quite late in comparison to many other countries. The first scholarly studies on traditional children’s folklore were published by Pranė Jokimaitienė in the second half of the 20th century, whereas the research into contemporary children’s folklore was undertaken only in the last decade of the 20th century on the initiative of the folklorist Gražina Skabeikytė-Kazlauskienė. After 1990, when folklore material’s collection from children and adolescents was started, the Archive of Ethnology and Folklore at the Department of Cultural studies at Vytautas Magnus University enlarged by many examples of contemporary Lithuanian folklore. At the beginning of the 21st century, the material’s systematisation, analysis, and publication started; a few dissertations on children’s and youth folklore were successfully defended. In 2013, the monograph Contemporary Schoolchildren’s Folklore (Šiuolaikinis moksleivių folkloras) was published.

In the article the authors on the basis of materials, consider the issues of preserving cultural traditions of the Russian population of the Middle Volga region, namely the revival of the Pentecost church-ale in 20–21 centuries on the example of the Russian national center of Aksubaevsky district of the Republic of Tatarstan. The experience accumulated over the thirty-year history of the revival of the holiday has not yet become an object of study of scientists, which determines the relevance of our work. The aim is to consider the features of the local version of the celebration of the Pentecost and the specifics of the revival of folk tradition in the modern world. The authors used general historical methods and special methods of ethnology: included observation and in-depth interview. Pentecost in its original meaning is a church festival. But it also incorporated folk traditions, customs and rituals. In Soviet times the celebration completely lost its former significance, the church service on the Whit Monday (Pentecost) was also not performed. Thanks to the initiative of local residents, the celebration of the Pentecost was resumed, which was a vivid example of the positive ethno-cultural experience of the revival of local ritual practices of the Russians of the Middle Volga region.

Modern transport history in China is rooted in academic support of the modernization effort. Influential and creative historians of the Republican period (1911–1949) reformulated “mobility history” (交通史) as an academic discipline. Its approaches were inspired by Western historical method as well as sociology and ethnology, but retained the tradition of an erudite consideration of all written texts as potential sources. From the 1950s, however, the field became a rarely visited sideline of history. With the restoration and vigorous expansion of academic research since the 1980s, transport and mobility gradually reemerged as a key interest among historians. By the turn of the century, the number of scholars working in this subdiscipline approached critical mass. In 2009, a group of historians working on railroads founded the Association for the History of Modern Chinese Mobility and Society (中国近代交通社会史研究学会). Jiang Pei 江沛 of Nankai University, Tianjin, was the initiator of the association and organized the first meeting. The second meeting, in 2011, was organized by Ding Xianyong 丁贤勇 of Hangzhou Normal University. The third meeting in fall 2012 will be hosted by Fudan University, Shanghai. The following is a brief survey of the field of mobility studies in mainland China, aiming not for exhaustive completeness but for an introduction to non-Chinese-speaking colleagues.

This article discusses the Sepekan Kesenian Tradisi, an event for the creativity and potential of Andaleh Baruh Bukik's young generation in building their nagari through performing arts activities, games and traditional performances. Two of the forms of creativity that are produced and displayed in Sepekan Kesenian Tradisi are the new creation of dance and the Simuntu performance. Through the application of qualitative research methods with a dance ethnology approach, data on the creativity and potential of the Andaleh village youth are described and analyzed using the concepts of creativity, biography, and folk festivals. Sepekan Kesenian Tradisi was then followed by the holding of various games and performing arts, which were basically the result of the creativity of the nagari youth, where Yeni Eliza took on the role of initiator of activities and creator of new dance creations which became the material for the activities.Keywords: Traditional Arts Week; Andaleh Baruh Bukik; Simuntu; Creative Dance; festivalAbstrakArtikel ini membahas tentang Sepekan Kesenian Tradisi, sebuah ajang kreativitas dan potensi generasi muda Andaleh Baruh Bukik dalam membangun nagari mereka melalui kegiatan seni pertunjukan, permainan dan pertunjukan tradisional. Dua di antara bentuk kreativitas yang dihasilkan dan ditampilkan dalam Sepekan Kesenian Tradisitersebutadalah seni tari kreasi baru dan pertunjukan Simuntu. Melalui penerapan metode penelitian kualitatif dengan pendekatan etnologi tari, data-data tentang kreativitas dan potensi generasi muda nagari Andaleh dideskripsikan dan dianalisis menggunakan konsep kreatifitas, biografi, dan festival rakyat.Penelitian menunjukkan bahwa pertunjukan Simuntu, berperan penting sebagai daya tarik kegiatan,di mana kehadirannya menjadi awal mula keramaian.Proses kegiatan Sepekan Kesenian Tradisi kemudian dilanjutkan dengan digelarnya berbagai permainan dan seni pertunjukan, yang pada dasarnya adalah hasil kreatifitas pemuda nagari, di mana Yeni Eliza mengambil peran sebagai inisiator kegiatan dan kreator tari kreasi baru yang menjadi materi kegiatan.Kata Kunci: Sepekan Kesenian Tradisi; Andaleh Baruh Bukik; Simuntu; Tari Kreasi; festival

The peculiarities of organizational bases of scientific work of students specialized in folk studies at Lviv University at different stages of its history (as the Emperor Franz I Imperial-Royal University of Lviv (before 1918), as Jan Casimir University of Lviv (1919–1939) and as Ivan Franko State University of Lviv) are characterized. Particular attention is paid to the forms of activity of student scientific societies. As a result of the study, it was stated that one of the important components of the organization of folk studies at Lviv University were student scientific societies, organized directly on the initiative of students interested in various fields of folk studies. One of the first such societies – the Ethnographic Circle – emerged at the Geographical Institute of the Emperor Franz I Imperial-Royal University of Lviv. The Circle of Students of Anthropological Sciences of the Jan Casimir University of Lviv have been active since the late 1920s. It differed from similar student societies in other universities in its efforts to develop links between anthropology, ethnology, and prehistory. The society also taxed the connections of these sciences with related branches of scientific knowledge – the history of law, sociology, etc. This direction contributed to the search for new methodological approaches to solving c problems of folk studies. The activities of the Circle of Anthropological Sciences were supported (in particular, financially) at the level of the Ministry of Education of the Republic of Poland, the leadership of Lviv University and its professors Jan Czekanowski, Adam Fischer, Leon Kozłowski, associate professors and doctors. This activity contributed to the improvement of professional training of future scientists, and at that time – students. Scientific work, organized within the framework of student scientific societies, was also developed at Ivan Franko State University of Lviv. In particular, in the first postwar years a Circle of Folklore and Ethnography was organized, Mykhailo Skoryk took care of this society. One of the important components of the society’s activity was the organization of field trips of students in order to record folklore and ethnographic materials.

- Peter Boomgaard, Nancy Lee Peluso, Rich Forests, Poor people; Resource control and resistance in Java. Berkeley, etc.: University of California Press, 1992, 321 pp. - N. A. Bootsma, H.W. Brands, Bound to empire; The United States and the Philippines. New York, Oxford: Oxford University Press, 1992, 356 pp. - Martin van Bruinessen, Jan Schmidt, Through the Legation Window, 1876-1926; Four essays on Dutch, Dutch-Indian and Ottoman history. Istanbul: Nederlands Historisch-Archaeologisch Instituut, 1992, 250 pp. - Freek Colombijn, Manuelle Franck, Quand la rizière recontre l ásphalte; Semis urbain et processus d úrbanisation à Java-est. Paris: École des hautes études en sciences sociales (Études insulindiennes: Archipel 10), 1993, 282 pp. Maps, tables, graphs, bibliography. - Kees Groeneboer, G.M.J.M. Koolen, Een seer bequaem middel; Onderwijs en Kerk onder de 17e eeuwse VOC. Kampen: Kok, 1993, xiii + 287 pp. - R. Hagesteijn, Janice Stargardt, The Ancient Pyu of Burma; Volume I: Early Pyu cities in a man-made landscape. Cambridge: PACSEA, Singapore: ISEAS, 1991. - Barbara Harrisson, Rolf B. Roth, Die ‘Heiligen Töpfe der Ngadju-Dayak (Zentral-Kalimantan, Indonesien); Eine Untersuchung über die rezeption von importkeramik bei einer altindonesischen Ethnie. Bonn (Mundus reihe ethnologie band 51), 1992, xv + 492 pp. - Ernst Heins, Raymond Firth, Tikopia songs; Poetic and musical art of a Polynesian people of the Solomon Islands. Cambridge: Cambridge University Press (Cambridge studies in oral and literate culture no. 20), 1990, 307 pp., Mervyn McLean (eds.) - Ernst Heins, R. Anderson Sutton, Traditions of gamelan music in Java; Musical pluralism and regional identity.Cambridge: Cambridge University Press (Cambridge studies in ethnomusicology), 1991, 291 pp., glossary, biblio- and discography, photographs, tables, music. - H.A.J. Klooster, Jaap Vogel, De opkomst van het indocentrische geschiedbeeld; Leven en werken van B.J.O. Schrieke en J.C. van Leur. Hilversum: Verloren, 1992, 288 pp. - Jane A. Kusin, Brigit Obrist van Eeuwijk, Small but strong; Cultural context of (mal)nutrition among the Northern Kwanga (East Sepik province, Papua New Guinea). Basel: Wepf & Co. AG Verlag, Basler Beiträge zur ethnologie, Band 34, 1992, 283 pp. - J. Thomas Lindblad, Pasuk Phongpaichit, The new wave of Japanese investment in ASEAN. Singapore: Institute of Southeast Asian studies, 1990, 127 pp. - Niels Mulder, Louis Gabaude, Une herméneutique bouddhique contemporaine de Thaïlande; Buddhadasa Bhikku. Paris: École Francaise d’Extrême-Orient, 1988, vii + 692 pp. - Marleen Nolten, Vinson H. Sutlive. Jr., Female and male in Borneo; Contributions and challenges to gender studies. Borneo research council Monograph series, volume 1, not dated but probably published in 1991. - Ton Otto, G.W. Trompf, Melanesian Religion. Cambridge: Cambridge University Press, 1991, xi + 283 pp., including select bibliography and index. - IBM Dharma Palguna, Gordon D. Jensen, The Balinese people; A reinvestigation of character. Singapore-New York: Oxford University Press, 1992, 232 pp., Luh Ketut Suryani (eds.) - Anton Ploeg, Jürg Schmid, Söhne des Krokodils; Männerhausrituale und initiation in Yensan, Zentral-Iatmul, East Sepik province, Papua New Guinea. Basel: ethnologisches seminar der Universitat und Musuem für Völkerkunde (Basler Beiträge zur ethnologie, band 36), 1992, xii + 321 pp., Christine Kocher Schmid (eds.) - Raechelle Rubinstein, W. van der Molen, Javaans Schrift. (Semaian 8). Leiden: Vakgroep talen en culturen van Zuidoost-Azië en Oceanië, Rijksuniversiteit te Leiden, 1993. x + 129 pp. - Tine G. Ruiter, Arthur van Schaik, Colonial control and peasant resources in Java; Agricultural involution reconsidered. Amsterdam: Koninklijk Nederlands Aardrijkskundig Genootschap/Instituut voor Sociale geografie Universiteit van Amsterdam, 1986, 210 pp. - R. Schefold, Andrew Beatty, Society and exchange in Nias. Oxford: Clarendon press, (Oxford studies in social and cultural Anthropology), 1992, xiv + 322 pp., ill. - N.G. Schulte Nordholt, Ingo Wandelt, Der Weg zum Pancasila-Menschen (Die pancasila-Lehre unter dem P4-Beschlusz des Jahres 1978; Entwicklung und struktur der indonesischen staatslehre). Frankfurt am Main-Bern-New York-Paris: Peter Lang, Europäische Hochschulschriften, Reihe XXVII, Asiatische und Afrikaner Studien, 1989, 316 pp. - J.N.B. Tairas, Herman C. Kemp, Annotated bibliography of bibliographies on Indonesia. Leiden: KITLV press (Koninklijk Instituut voor taal-, land-en Volkenkunde, biographical series 17), 1990, xvii + 433 pp. - Brian Z. Tamanaha, Christopher Weeramantry, Nauru; Environmental damage under international trusteeship. Melbourne (etc.): Oxford University Press, 1992, xx+ 448 pp. - Wim F. Wertheim, Hersri Setiawan, Benedict R.O.’G. Anderson, Language and power; Exploring political cultures in Indonesia. Ithaca/London: Cornell University Press, 1930, 305 pp.

The Jutland Archaeological SocietyFor more than fifty yearsThe Jutland Archaeological Society was founded in 1951 (figs. 1-2). According to the objects clause, it is the purpose of the society to ”support archaeological research through the largest possible participation of all interested. It should make archaeology accessible to the public by – among other things – publishing an annual and a number of scientific publications, by having yearly meetings, excursions to larger excavations and in any other way, which the governing body sees fit.”The Jutland Archaeological Society was therefore not meant to deal just with matters concerning Jutland, and if one looks at the activities of the society during the first ten years the object was obviously more extensive. Whereas more than half of the articles in the annual Kuml dealt with the Prehistory and Middle Ages in Denmark, the second half included the related disciplines of ethnology, ethnography, philology and science, and also classical archaeology and the archaeology of the Near East – the latter because of the Danish expeditions to the countries along the Arabian Gulf.One initiative, which helped in making the society known, was the institution of the J.J.A.Worsaae Medal in 1956 as a celebration of the fifth anniversary of the society. This is a gold medal and a sum of money, which is given for special merits within Nordic archaeology. One may have a critical approach to the fact that a narrow circle of colleagues are handing nice medals to each other. However, the institution of the Worsaae Medal with its stress on ”Nordic archaeology” has increased the public understanding of the Jutland Archaeological Society as the representative of a judicious mixture of local, national, Nordic and international interests (fig. 3).Another cunning move was made in connection with the fifth anniversary, when twenty-eight leading archaeologists from seventeen European countries and the Soviet Union, the United States, and Mexico were appointed corresponding members. At the tenth anniversary this list was supplemented by another eleven highly respected foreign scholars. The reason for appointing a person as a corresponding member was ”credits within archaeological research”, and by this move the society and its activities no doubt became known in the right places.From the start, summaries in the most common foreign languages in Kuml and in the monographs (which were later to an increasing extent published in a principal language) made the publications internationally accessible. Through the ordinary members abroad, the corresponding members and – not the least – the many exchange connections to archaeological institutions abroad, this was fully accomplished.Finally, another remarkable initiative should be mentioned, which only a few would connect with the Jutland Archaeological Society. This is the archaeological newsletter, which was started by the then museum keeper Harald Andersen. The name of this periodical is ”Skalk” (old Germanic for ”servant” or ”marshal”, later terming a prankster). This periodical set a fashion for a long row of popular magazines not only in Denmark, but also in our neighbouring countries (fig. 4). After just a few years, Skalk had more than 10.000 members. The number later rose to 60.000, and in 1963, Skalk was separated from the society and became an independent enterprise under Harald Andersen’s leadership.When drawing up the balance sheet for the first ten years of the Jutland Archaeological Society, one realises that not only did the society justify its existence, it also made itself known as a shining example, not just to the members, but to the archaeological environment as such. Starting from the provincial level, within a few years it had gained national, Nordic and international status. Setting off from a concept embracing the diversity of human life, the society settled on a wide history-of-culture approach to its activities and encouraged a fruitful, mutual inspiration rather than sterile and pent-up specialist delimitation.In time Kuml developed a specialist character with many, thoroughly prepared and well-documented find presentations (fig. 5). Not only did Kuml develop into one of our best-edited archaeological journals; it also differed in design from other publications. From 1958 it had a hard cover, and since 1970 the cover has been decorated with remarkable graphic variations on a theme presented in the volume concerned.Since 1951, various scholarly volumes have been published, four in the 1950s, four in the 1960s and seven in the 1970s. However, since then the number of publications has risen dramatically, with fifteen volumes in the 1980s and twenty-five from 1990 to 2000 (see the list of Jutland Archaeological Society publications in the back of this book). The explanation to this explosive development is partly the fact that a number of large excavation projects have begun to bear fruit – as for instance the investigations in the Arabian Gulf countries, in the valley of Illerup, and in Sarup – partly the increased excavation activity of archaeological institutions and the excavation boom experienced since the 1970s.What may then be expected from the Jutland Archaeological Society in the future? Apart from offering good lectures and exciting travels to near and remote places, the society must of course live up to the decisions of its objects clause, i.e. to support archaeological research and make archaeology accessible for the public by publishing an annual and larger scholarly publications.It is a sign of the times that the books in the scholarly publication series will play a large part in the society’s future activities. The publication demand is enormous, as the museum s have been excavating more than ever over the past twenty years and there are no signs of this developm entchanging.Jesper LaursenMoesgård MuseumTranslated by Annette Lerche Trolle

The article provides an overview of the practices and perspectives related to craft research and traditional technologies as studied and taught in the Estonian Native Crafts Department in University of Tartu Viljandi Culture Academy. Academic craft research is discussed in the context of neighbouring disciplines in the humanities, such as ethnology, semiotics, archaeology, art history, and conservation, amongst others. Against this background, the distinctive traits of craft research are foregrounded. The article also aims to position Estonian craft research amongst its peer disciplines. We hope that it sparks constructive discussion and further cooperation with interested partners in order to advance craft studies in general. Within the framework of an academic institution, craft research inevitably involves difficulties that need to be overcome as academic knowledge is traditionally considered to be abstract, and not skill-related. Traditional craft skills are part of intangible cultural heritage, therefore it is important to pay them due respect in research and higher education. The Committee of Craft Terminology was established in 2016 at the initiative of the Estonian Native Crafts Department. The definition of craft skills they work with is: the combined set of manual, bodily and intellectual practices that form part of intangible cultural heritage, the usage of which produces examples of material culture. It is acknowledged that traditional craft skills are not objectively given, but are constantly constructed by the masters of craft as well as by researchers. In craft research orientated to traditional technologies the following objects of study may be listed: artefacts, technologies, materials, tools and workshops, master skills. The chief research questions are: how are artefacts made?, what skills does this require?, what are the reasons behind doing certain things? This article focuses on the application of practice-led research, drawing on examples from four outstanding MA theses defended at the Estonian Native Crafts Department of UT VCA. Ethnographic research has provided a firm platform for the development of Estonian craft research. The importance of skills and their documentation was already acknowledged as a vital aspect in understanding local material culture in the 1920s at the beginning of systematic ethnographic data collection by the Estonian National Museum. The questionnaires sent to the members of the network of the museum’s correspondents all over Estonia have yielded a great deal of interesting information about various craft-related practices. And, to date,not all of this material has been exhaustively studied. The most interesting ethnographic studies concerning traditional technologies combine thorough fieldwork, skilful use of written responses from correspondents, outstanding observational skills, and a deep knowledge of local dialects and folklore. Especially interesting developments in the study of old technologies have been initiated during the past few decades by archaeologists using experimental methods. When dealing with ancient artefacts whose makers can no longer be observed or interviewed and for which there is archival information, novel methods have to be employed. Experimental creation, chemical analyses, or study under a microscope may supply interesting data about the artefacts in question, the ways they were made and the material they were made from. Practice-led research usually starts with the question ‘How is it made?’, and the first stage of data collection comprises ‘close observation’, which involves a detailed mapping of all the physical and observable parameters of the object under study, including drawing up a technological description with notes about its wear, defects, repairs, and so on. A craft researcher should be a skilled craftsperson him- or herself in order to be able to pose meaningful questions about the technological aspects of the objects being studied. A craft researcher can detect, describe and reconstruct the methods of making of an old artefact in a way that will make it possible to repeat that original process of making, bequeathing us a material object technologically similar to the original. How might craft research contribute to the humanities in general? This article offers three keywords: materiality, bodily knowledge, and environmental sustainability. The co-operation between master and his/her material is crucial in skilled craft activities. The notions of embodied knowledge and embodied cognition that originate in phenomenology, as well as the concept of tacit knowledge associated with Michael Polany, are cornerstones in the understanding of traditional crafts. Environmental sustainability is a key question that will increasingly shape human activity. Studying traditional technologies, tools, materials, skills and crafts provides a much-needed basis in the general turn towards a more sustainable lifestyle Keywords: Craft research, practice-based research method, material culture, craf

The article provides an overview of the practices and perspectives related to craft research and traditional technologies as studied and taught in the Estonian Native Crafts Department in University of Tartu Viljandi Culture Academy. Academic craft research is discussed in the context of neighbouring disciplines in the humanities, such as ethnology, semiotics, archaeology, art history, and conservation, amongst others. Against this background, the distinctive traits of craft research are foregrounded. The article also aims to position Estonian craft research amongst its peer disciplines. We hope that it sparks constructive discussion and further cooperation with interested partners in order to advance craft studies in general. Within the framework of an academic institution, craft research inevitably involves difficulties that need to be overcome as academic knowledge is traditionally considered to be abstract, and not skill-related. Traditional craft skills are part of intangible cultural heritage, therefore it is important to pay them due respect in research and higher education. The Committee of Craft Terminology was established in 2016 at the initiative of the Estonian Native Crafts Department. The definition of craft skills they work with is: the combined set of manual, bodily and intellectual practices that form part of intangible cultural heritage, the usage of which produces examples of material culture. It is acknowledged that traditional craft skills are not objectively given, but are constantly constructed by the masters of craft as well as by researchers. In craft research orientated to traditional technologies the following objects of study may be listed: artefacts, technologies, materials, tools and workshops, master skills. The chief research questions are: how are artefacts made?, what skills does this require?, what are the reasons behind doing certain things? This article focuses on the application of practice-led research, drawing on examples from four outstanding MA theses defended at the Estonian Native Crafts Department of UT VCA. Ethnographic research has provided a firm platform for the development of Estonian craft research. The importance of skills and their documentation was already acknowledged as a vital aspect in understanding local material culture in the 1920s at the beginning of systematic ethnographic data collection by the Estonian National Museum. The questionnaires sent to the members of the network of the museum’s correspondents all over Estonia have yielded a great deal of interesting information about various craft-related practices. And, to date,not all of this material has been exhaustively studied. The most interesting ethnographic studies concerning traditional technologies combine thorough fieldwork, skilful use of written responses from correspondents, outstanding observational skills, and a deep knowledge of local dialects and folklore. Especially interesting developments in the study of old technologies have been initiated during the past few decades by archaeologists using experimental methods. When dealing with ancient artefacts whose makers can no longer be observed or interviewed and for which there is archival information, novel methods have to be employed. Experimental creation, chemical analyses, or study under a microscope may supply interesting data about the artefacts in question, the ways they were made and the material they were made from. Practice-led research usually starts with the question ‘How is it made?’, and the first stage of data collection comprises ‘close observation’, which involves a detailed mapping of all the physical and observable parameters of the object under study, including drawing up a technological description with notes about its wear, defects, repairs, and so on. A craft researcher should be a skilled craftsperson him- or herself in order to be able to pose meaningful questions about the technological aspects of the objects being studied. A craft researcher can detect, describe and reconstruct the methods of making of an old artefact in a way that will make it possible to repeat that original process of making, bequeathing us a material object technologically similar to the original. How might craft research contribute to the humanities in general? This article offers three keywords: materiality, bodily knowledge, and environmental sustainability. The co-operation between master and his/her material is crucial in skilled craft activities. The notions of embodied knowledge and embodied cognition that originate in phenomenology, as well as the concept of tacit knowledge associated with Michael Polany, are cornerstones in the understanding of traditional crafts. Environmental sustainability is a key question that will increasingly shape human activity. Studying traditional technologies, tools, materials, skills and crafts provides a much-needed basis in the general turn towards a more sustainable lifestyle Keywords: Craft research, practice-based research method, material culture, craf

The article provides an overview of the practices and perspectives related to craft research and traditional technologies as studied and taught in the Estonian Native Crafts Department in University of Tartu Viljandi Culture Academy. Academic craft research is discussed in the context of neighbouring disciplines in the humanities, such as ethnology, semiotics, archaeology, art history, and conservation, amongst others. Against this background, the distinctive traits of craft research are foregrounded. The article also aims to position Estonian craft research amongst its peer disciplines. We hope that it sparks constructive discussion and further cooperation with interested partners in order to advance craft studies in general. Within the framework of an academic institution, craft research inevitably involves difficulties that need to be overcome as academic knowledge is traditionally considered to be abstract, and not skill-related. Traditional craft skills are part of intangible cultural heritage, therefore it is important to pay them due respect in research and higher education. The Committee of Craft Terminology was established in 2016 at the initiative of the Estonian Native Crafts Department. The definition of craft skills they work with is: the combined set of manual, bodily and intellectual practices that form part of intangible cultural heritage, the usage of which produces examples of material culture. It is acknowledged that traditional craft skills are not objectively given, but are constantly constructed by the masters of craft as well as by researchers. In craft research orientated to traditional technologies the following objects of study may be listed: artefacts, technologies, materials, tools and workshops, master skills. The chief research questions are: how are artefacts made?, what skills does this require?, what are the reasons behind doing certain things? This article focuses on the application of practice-led research, drawing on examples from four outstanding MA theses defended at the Estonian Native Crafts Department of UT VCA. Ethnographic research has provided a firm platform for the development of Estonian craft research. The importance of skills and their documentation was already acknowledged as a vital aspect in understanding local material culture in the 1920s at the beginning of systematic ethnographic data collection by the Estonian National Museum. The questionnaires sent to the members of the network of the museum’s correspondents all over Estonia have yielded a great deal of interesting information about various craft-related practices. And, to date,not all of this material has been exhaustively studied. The most interesting ethnographic studies concerning traditional technologies combine thorough fieldwork, skilful use of written responses from correspondents, outstanding observational skills, and a deep knowledge of local dialects and folklore. Especially interesting developments in the study of old technologies have been initiated during the past few decades by archaeologists using experimental methods. When dealing with ancient artefacts whose makers can no longer be observed or interviewed and for which there is archival information, novel methods have to be employed. Experimental creation, chemical analyses, or study under a microscope may supply interesting data about the artefacts in question, the ways they were made and the material they were made from. Practice-led research usually starts with the question ‘How is it made?’, and the first stage of data collection comprises ‘close observation’, which involves a detailed mapping of all the physical and observable parameters of the object under study, including drawing up a technological description with notes about its wear, defects, repairs, and so on. A craft researcher should be a skilled craftsperson him- or herself in order to be able to pose meaningful questions about the technological aspects of the objects being studied. A craft researcher can detect, describe and reconstruct the methods of making of an old artefact in a way that will make it possible to repeat that original process of making, bequeathing us a material object technologically similar to the original. How might craft research contribute to the humanities in general? This article offers three keywords: materiality, bodily knowledge, and environmental sustainability. The co-operation between master and his/her material is crucial in skilled craft activities. The notions of embodied knowledge and embodied cognition that originate in phenomenology, as well as the concept of tacit knowledge associated with Michael Polany, are cornerstones in the understanding of traditional crafts. Environmental sustainability is a key question that will increasingly shape human activity. Studying traditional technologies, tools, materials, skills and crafts provides a much-needed basis in the general turn towards a more sustainable lifestyle Keywords: Craft research, practice-based research method, material culture, craf

The State of Research on Early Medieval Weaponry in Poland – 65 Years After Studies by Andrzej NadolskiAndrzej. Nadolski’s monograph “Studies of the early medieval arms and armour from the Polish lands in the 10th-12th centuries” that was published in 1954 was the first major work in Polish scholarship that made use of archaeological sources in studies on military affairs. Earlier works by Józef Łepkowski, Tadeusz Korzon and Władysław Dziewanowski were actually solely based on written and iconographic sources. The period of 65 years which has passed since the publication of Andrzej Nadolski’s book is a good moment for undertaking an attempt at confronting it with the present state of research on early medieval weaponry in Poland. Nadolski’s typological proposals are still in use; on the other hand, due the growth in the number of finds the source basis of his book has become significantly obsolete. It is possible to isolate two periods in studies on early medieval arms and armour: until 1989 and after this date. This caesura is not a matter of incident. There is no doubt that democratisation of public life after the fall of communism in Poland significantly influenced the mentality of subsequent generations of researchers. Furthermore, it facilitated access to foreign literature, which was manifested in a broader research perspective. In the first period, activities in the Łódź research centre come to the forefront. These were examinations undertaken both by Andrzej Nadolski himself (in the years 1947–1993 he published about 70 works on weaponry and military affairs) or by his students gathered in the Atelier for History of Old Weaponry in the Institute of History of Material Culture of the Polish Academy of Sciences. A research team that was formed here was termed “the Łódź school of archaeological arms and armour studies”. Within the framework of this Atelier a few research works originated which became canonical in Central European arms and armour literature. What is more, Nadolski was one of initiators and authors of the first arms and armour exhibition in the history of post-war Poland (1978). He was also a founder and the first editor of the Fasciculi Archaeologiae Historicae periodical. It has been issued since 1986 by the Łódź Branch of the Institute of Archaeology and Ethnology of the Polish Academy of Sciences. Papers on weaponry and military issues have constituted a significant part of each volume of this journal. Archaeological arms and armour studies before 1989 were also pursued in other research centres. In Poznań, it was as early as the 1950s that Zofia Hilczerówna and Jan Żak were carrying out studies on equestrian equipment and parts of horse tack. Among researchers who were active in Wrocław one must mention Wanda Sarnowska and later on Krzysztof Wachowski. A dozen of so works also originated in other research centres; these works, however, were rather short (sometimes a few sentences long) mentions or papers which could be now termed case studies. Among these studies, the greatest number concerned swords, parts of horse tack and spurs. It must be underlined that it was as early as in the late 1950s that metallurgical examinations and analyses commenced to be used in order to answer questions concerning the technology and methods of weaponry manufacture. To sum up the first period of post-war arms and armour studies, the very fact that such research was undertaken and that archaeological finds were taken into consideration was of significance. What also deserves attention was the use of results of analyses of medieval iconography in formal and typological studies, as well as the first cases of technological examinations. As regard deficiencies, one must mention an almost complete absence of research works on battlefields, a rather low interest in studies on staff and butt weapons, as well as in research concerning the period before the 10th c. After the fall of communism in 1989 certain changes took place in the structure of the community of weaponry researchers. Students of Nadolski formed arms and armour research centres at the Nicolaus Copernicus University in Toruń and at the University of Łódź. The 1990s first of all brought a number of studies which critically assessed early medieval archaeological sources that had been gathered so far. Their criticism especially concerned the importance of weapons as chronology markers, with special reference to spurs with hook-shaped terminals. In the Łódź centre a study of Polish military technique until 1500 and two volumes of history of late medieval weaponry were completed in this time. Furthermore, research on stirrups and weaponry of nomadic peoples were also carried out. On the other hand, the most important issue in the Poznań centre was the presence of Scandinavian weaponry and warriors in the territory of the Piast State. Furthermore, individual finds of weaponry were still published in various regions of Poland. Sometimes these finds underwent more in-depth specialist analyses, aimed at identifying their technology of manufacture. More extensive studies on pre-Romanesque spurs and swords can be seen as exceptions. The post-millennium period is remarkable for an intensification of studies on early medieval weaponry. This intensification was spurred by three initiatives which were undertaken independently in various research centres. The first of these came into being in the Łódź centre and concerned a new study on early medieval weaponry from various regions of Poland. This ambitious plan was only partially fulfilled by means of publications of arms and armour from Western Pomerania and Lesser Poland. The second initiative was related to the fact of undertaking systematic underwater examinations in Lake Lednica by the Nicolaus Copernicus University in Toruń. The assemblage of weaponry that was gathered in the course of this research is one of the most numerous in Poland. Apart from papers of various size, it was also discussed in three monographs concerning axes, swords as well as staff weapons and protective equipment. The third initiative is the foundation of anew periodical “Acta Militaria Mediaevalia” which focuses on medieval weaponry. The idea of this journal was proposed by Piotr Kotowicz and the first volume was published in 2005. Due to these initiatives it came to a sort of “changing of the guard” in the arms and armour research community. Researchers from a new generation came into prominence. They were focusing both on regional research, related to place of their employment, but were also undertaking more general studies. This resulted in a number of new works. Apart from swords and axes, which were also often dealt with in previous studies, more attention was paid to spur thong fittings, sword scabbard chapes, mace heads, flail striking ends and to shields. A separate research trend were works devoted to ideological significance of weapons, their religious and symbolic meanings as well as studies on trauma inflicted by weapons. Cyclical meetings within the framework of the Andrzej Nadolski Colloquia have become an opportunity for exchange of ideas and presentation of research results. The same role has been fulfilled by Festschriften for doyens of Polish arms and armour studies. Analogously to the previous period, however, a number of weaponry studies came into being beyond the main trends. In result of this, numerous arms and armour papers sometimes appeared in niche publications. Regrettably, the last two decades have also brought an increase in activity of illegal treasure hunters equipped with advanced metal detectors. Their activity has led to a discovery of an unspecified number of finds of weaponry (hundreds, if not thousands). Out of these, only few found their way to the academic discourse and (sometimes) to collections of museum institutions. Discoveries of the last 65 years have dramatically enlarged the source basis of weaponry finds. For instance, the number of axes (178 specimens were known to Nadolski) has increased five times (891 finds in 2014). This is also the case with other categories of finds. In such a huge assemblage of artefacts there are finds which cannot be classified with the use of existing typologies. This enforced corrections of typologies which are in use or creations of new ones. The recent period has also brought numerous works discussing multi-aspect specialist analyses of arms and armour, also including studies on weapon parts made from organic materials (leather, wood and textiles). On the other hand, as compared with archaeological finds, much less attention was paid to iconographic depictions of weaponry and interpretation of written sources. This overview of issues in research on early medieval weaponry in the territory of Poland demonstrates an enormous progress which has taken place since the publication of Nadolski’s monograph. This is first of all a quantitative progress – it can be speculated that about a dozen or so thousand of various finds related to military equipment of 8th–mid-13th c. warriors have been discovered so far in the territory of Poland. Due to international contacts, access to the most recent literature and a possibility of a more and more precise dating of artefacts, this progress is also qualitative in its nature. In the discussed period, some categories of weapons became subjects of separate studies (e.g., axes or swords), while other still wait for their monographers. Concerning other research postulates, one must mention a need for a comprehensive analysis of sources from the so-called tribal period or weapons from eastern borderlands of present-day Poland. It is also necessary to renew monographic studies for individual regions of the country. As it can be seen, the community of students of early medieval weaponry in Poland still face a great deal of work and numerous challenges.

Special Care Notice This paper discusses trauma and violence inflicted upon the Indigenous peoples of Tasmania through the process of colonisation. Content within this paper may be distressing to some readers. Introduction The decimation of the First Peoples of Van Diemen’s Land (now Tasmania) was systematic and swift. First Contact was an emotionally, intellectually, physically, and spiritually confronting series of encounters for the Indigenous inhabitants. There were, according to some early records, a few examples of peaceful interactions (Morris 84). Yet, the inevitable competition over resources, and the intensity with which colonists pursued their “claims” for food, land, and water, quickly transformed amicable relationships into hostile rivalries. Jennifer Gall has written that, as “European settlement expanded in the late 1820s, violent exchanges between settlers and Aboriginal people were frequent, brutal and unchecked” (58). Indeed, the near-annihilation of the original custodians of the land was, if viewed through the lens of time, a process that could be described as one that was especially efficient. As John Morris notes: in 1803, when the first settlers arrived in Van Diemen’s Land, the Aborigines had already inhabited the island for some 25,000 years and the population has been estimated at 4,000. Seventy-three years later, Truganinni, [often cited as] the last Tasmanian of full Aboriginal descent, was dead. (84) Against a backdrop of extreme violence, often referred to as the Black War (Clements 1), there were some, admittedly dubious, efforts to contain the bloodshed. One such effort, in the late 1820s, was the production, and subsequent distribution, of a set of Proclamation Boards. Approximately 100 Proclamation Boards (the Board) were introduced by the Lieutenant Governor of the day, George Arthur (after whom Port Arthur on the Tasman Peninsula is named). The purpose of these Boards was to communicate, via a four-strip pictogram, to the Indigenous peoples of the island colony that all people—black and white—were considered equal under the law. “British Justice would protect” everyone (Morris 84). This is reflected in the narrative of the Boards. The first image presents Indigenous peoples and colonists living peacefully together. The second, and central, image shows “a conciliatory handshake between the British governor and an Aboriginal ‘chief’, highly reminiscent of images found in North America on treaty medals and anti-slavery tokens” (Darian-Smith and Edmonds 4). The third and fourth images depict the repercussions for committing murder, with an Indigenous man hanged for spearing a colonist and a European man also hanged for shooting an Aborigine. Both men executed under “gubernatorial supervision” (Turnbull 53). Image 1: Governor Davey's [sic - actually Governor Arthur's] Proclamation to the Aborigines, 1816 [sic - actually c. 1828-30]. Image Credit: Mitchell Library, State Library of NSW (Call Number: SAFE / R 247). The Board is an interesting re-imagining of one of the traditional methods of communication for Indigenous peoples; the leaving of images on the bark of trees. Such trees, often referred to as scarred trees, are rare in modern-day Tasmania as “the expansion of settlements, and the impact of bush fires and other environmental factors” resulted in many of these trees being destroyed (Aboriginal Heritage Tasmania online). Similarly, only a few of the Boards, inspired by these trees, survive today. The Proclamation Board was, in the 1860s, re-imagined as the output of a different Governor: Lieutenant Governor Davey (after whom Port Davey, on the south-west coast of Tasmania is named). This re-imagining of the Board’s creator was so effective that the Board, today, is popularly known as Governor Davey’s Proclamation to the Aborigines. This paper outlines several other re-imaginings of this Board. In addition, this paper offers another, new, re-imagining of the Board, positing that this is an early “pamphlet” on crime, justice and punishment which actually presents as a pre-cursor to the modern Australian true crime tale. In doing so this work connects the Proclamation Board to the larger genre of crime fiction. One Proclamation Board: Two Governors Labelled Van Diemen’s Land and settled as a colony of New South Wales in 1803, this island state would secede from the administration of mainland Australia in 1825. Another change would follow in 1856 when Van Diemen’s Land was, in another process of re-imagining, officially re-named Tasmania. This change in nomenclature was an initiative to, symbolically at least, separate the contemporary state from a criminal and violent past (Newman online). Tasmania’s violent history was, perhaps, inevitable. The island was claimed by Philip Gidley King, the Governor of New South Wales, in the name of His Majesty, not for the purpose of building a community, but to “prevent the French from gaining a footing on the east side of that island” and also to procure “timber and other natural products, as well as to raise grain and to promote the seal industry” (Clark 36). Another rationale for this land claim was to “divide the convicts” (Clark 36) which re-fashioned the island into a gaol. It was this penal element of the British colonisation of Australia that saw the worst of the British Empire forced upon the Aboriginal peoples. As historian Clive Turnbull explains: the brutish state of England was reproduced in the English colonies, and that in many ways its brutishness was increased, for now there came to Australia not the humanitarians or the indifferent, but the men who had vested interests in the systems of restraint; among those who suffered restraint were not only a vast number who were merely unfortunate and poverty-stricken—the victims of a ‘depression’—but brutalised persons, child-slaughterers and even potential cannibals. (Turnbull 25) As noted above the Black War of Tasmania saw unprecedented aggression against the rightful occupants of the land. Yet, the Aboriginal peoples were “promised the white man’s justice, the people [were] exhorted to live in amity with them, the wrongs which they suffer [were] deplored” (Turnbull 23). The administrators purported an egalitarian society, one of integration and peace but Van Diemen’s Land was colonised as a prison and as a place of profit. So, “like many apologists whose material benefit is bound up with the systems which they defend” (Turnbull 23), assertions of care for the health and welfare of the Aboriginal peoples were made but were not supported by sufficient policies, or sufficient will, and the Black War continued. Colonel Thomas Davey (1758-1823) was the second person to serve as Lieutenant Governor of Van Diemen’s Land; a term of office that began in 1813 and concluded in 1817. The fourth Lieutenant Governor of the island was Colonel Sir George Arthur (1784-1854); his term of office, significantly longer than Davey’s, being from 1824 to 1836. The two men were very different but are connected through this intriguing artefact, the Proclamation Board. One of the efforts made to assert the principle of equality under the law in Van Diemen’s Land was an outcome of work undertaken by Surveyor General George Frankland (1800-1838). Frankland wrote to Arthur in early 1829 and suggested the Proclamation Board (Morris 84), sometimes referred to as a Picture Board or the Tasmanian Hieroglyphics, as a tool to support Arthur’s various Proclamations. The Proclamation, signed on 15 April 1828 and promulgated in the The Hobart Town Courier on 19 April 1828 (Arthur 1), was one of several notices attempting to reduce the increasing levels of violence between Indigenous peoples and colonists. The date on Frankland’s correspondence clearly situates the Proclamation Board within Arthur’s tenure as Lieutenant Governor. The Board was, however, in the 1860s, re-imagined as the output of Davey. The Clerk of the Tasmanian House of Assembly, Hugh M. Hull, asserted that the Board was the work of Davey and not Arthur. Hull’s rationale for this, despite archival evidence connecting the Board to Frankland and, by extension, to Arthur, is predominantly anecdotal. In a letter to the editor of The Hobart Mercury, published 26 November 1874, Hull wrote: this curiosity was shown by me to the late Mrs Bateman, neé Pitt, a lady who arrived here in 1804, and with whom I went to school in 1822. She at once recognised it as one of a number prepared in 1816, under Governor Davey’s orders; and said she had seen one hanging on a gum tree at Cottage Green—now Battery Point. (3) Hull went on to assert that “if any old gentleman will look at the picture and remember the style of military and civil dress of 1810-15, he will find that Mrs Bateman was right” (3). Interestingly, Hull relies upon the recollections of a deceased school friend and the dress codes depicted by the artist to date the Proclamation Board as a product of 1816, in lieu of documentary evidence dating the Board as a product of 1828-1830. Curiously, the citation of dress can serve to undermine Hull’s argument. An early 1840s watercolour by Thomas Bock, of Mathinna, an Aboriginal child of Flinders Island adopted by Lieutenant Governor John Franklin (Felton online), features the young girl wearing a brightly coloured, high-waisted dress. This dress is very similar to the dresses worn by the children on the Proclamation Board (the difference being that Mathinna wears a red dress with a contrasting waistband, the children on the Board wear plain yellow dresses) (Bock). Acknowledging the simplicity of children's clothing during the colonial era, it could still be argued that it would have been unlikely the Governor of the day would have placed a child, enjoying at that time a life of privilege, in a situation where she sat for a portrait wearing an old-fashioned garment. So effective was Hull’s re-imagining of the Board’s creator that the Board was, for many years, popularly known as Governor Davey’s Proclamation to the Aborigines with even the date modified, to 1816, to fit Davey’s term of office. Further, it is worth noting that catalogue records acknowledge the error of attribution and list both Davey and Arthur as men connected to the creation of the Proclamation Board. A Surviving Board: Mitchell Library, State Library of New South Wales One of the surviving Proclamation Boards is held by the Mitchell Library. The Boards, oil on Huon pine, were painted by “convict artists incarcerated in the island penal colony” (Carroll 73). The work was mass produced (by the standards of mass production of the day) by pouncing, “a technique [of the Italian Renaissance] of pricking the contours of a drawing with a pin. Charcoal was then dusted on to the drawing” (Carroll 75-76). The images, once outlined, were painted in oil. Of approximately 100 Boards made, several survive today. There are seven known Boards within public collections (Gall 58): five in Australia (Mitchell Library, State Library of NSW, Sydney; Museum Victoria, Melbourne; National Library of Australia, Canberra; Tasmanian Museum and Art Gallery, Hobart; and Queen Victoria Museum and Art Gallery, Launceston); and two overseas (The Peabody Museum of Archaeology and Ethnology, Harvard University and the Museum of Archaeology and Ethnology, University of Cambridge). The catalogue record, for the Board held by the Mitchell Library, offers the following details:Paintings: 1 oil painting on Huon pine board, rectangular in shape with rounded corners and hole at top centre for suspension ; 35.7 x 22.6 x 1 cm. 4 scenes are depicted:Aborigines and white settlers in European dress mingling harmoniouslyAboriginal men and women, and an Aboriginal child approach Governor Arthur to shake hands while peaceful soldiers look onA hostile Aboriginal man spears a male white settler and is hanged by the military as Governor Arthur looks onA hostile white settler shoots an Aboriginal man and is hanged by the military as Governor Arthur looks on. (SAFE / R 247) The Mitchell Library Board was purchased from J.W. Beattie in May 1919 for £30 (Morris 86), which is approximately $2,200 today. Importantly, the title of the record notes both the popular attribution of the Board and the man who actually instigated the Board’s production: “Governor Davey’s [sic – actually Governor Arthur] Proclamation to the Aborigines, 1816 [sic – actually c. 1828-30].” The date of the Board is still a cause of some speculation. The earlier date, 1828, marks the declaration of martial law (Turnbull 94) and 1830 marks the Black Line (Edmonds 215); the attempt to form a human line of white men to force many Tasmanian Aboriginals, four of the nine nations, onto the Tasman Peninsula (Ryan 3). Frankland’s suggestion for the Board was put forward on 4 February 1829, with Arthur’s official Conciliator to the Aborigines, G.A. Robinson, recording his first sighting of a Board on 24 December 1829 (Morris 84-85). Thus, the conception of the Board may have been in 1828 but the Proclamation project was not fully realised until 1830. Indeed, a news item on the Proclamation Board did appear in the popular press, but not until 5 March 1830: We are informed that the Government have given directions for the painting of a large number of pictures to be placed in the bush for the contemplation of the Aboriginal Inhabitants. […] However […] the causes of their hostility must be more deeply probed, or their taste as connoisseurs in paintings more clearly established, ere we can look for any beneficial result from this measure. (Colonial Times 2) The remark made in relation to becoming a connoisseur of painting, though intended to be derogatory, makes some sense. There was an assumption that the Indigenous peoples could easily translate a European-styled execution by hanging, as a visual metaphor for all forms of punishment. It has long been understood that Indigenous “social organisation and religious and ceremonial life were often as complex as those of the white invaders” (McCulloch 261). However, the Proclamation Board was, in every sense, Eurocentric and made no attempt to acknowledge the complexities of Aboriginal culture. It was, quite simply, never going to be an effective tool of communication, nor achieve its socio-legal aims. The Board Re-imagined: Popular Media The re-imagining of the Proclamation Board as a construct of Governor Davey, instead of Governor Arthur, is just one of many re-imaginings of this curious object. There are, of course, the various imaginings of the purpose of the Board. On the surface these images are a tool for reconciliation but as “the story of these paintings unfolds […] it becomes clear that the proclamations were in effect envoys sent back to Britain to exhibit the ingenious attempts being applied to civilise Australia” (Carroll 76). In this way the Board was re-imagined by the Administration that funded the exercise, even before the project was completed, from a mechanism to assist in the bringing about of peace into an object that would impress colonial superiors. Khadija von Zinnenburg Carroll has recently written about the Boards in the context of their “transnational circulation” and how “objects become subjects and speak of their past through the ventriloquism of contemporary art history” (75). Carroll argues the Board is an item that couples “military strategy with a fine arts propaganda campaign” (Carroll 78). Critically the Boards never achieved their advertised purpose for, as Carroll explains, there were “elaborate rituals Aboriginal Australians had for the dead” and, therefore, “the display of a dead, hanging body is unthinkable. […] being exposed to the sight of a hanged man must have been experienced as an unimaginable act of disrespect” (92). The Proclamation Board would, in sharp contrast to feelings of unimaginable disrespect, inspire feelings of pride across the colonial population. An example of this pride being revealed in the selection of the Board as an object worthy of reproduction, as a lithograph, for an Intercolonial Exhibition, held in Melbourne in 1866 (Morris 84). The lithograph, which identifies the Board as Governor Davey’s Proclamation to the Aborigines and dated 1816, was listed as item 572, of 738 items submitted by Tasmania, for the event (The Commissioners 69-85). This type of reproduction, or re-imagining, of the Board would not be an isolated event. Penelope Edmonds has described the Board as producing a “visual vernacular” through a range of derivatives including lantern slides, lithographs, and postcards. These types of tourist ephemera are in addition to efforts to produce unique re-workings of the Board as seen in Violet Mace’s Proclamation glazed earthernware, which includes a jug (1928) and a pottery cup (1934) (Edmonds online). The Board Re-imagined: A True Crime Tale The Proclamation Board offers numerous narratives. There is the story that the Board was designed and deployed to communicate. There is the story behind the Board. There is also the story of the credit for the initiative which was transferred from Governor Arthur to Governor Davey and subsequently returned to Arthur. There are, too, the provenance stories of individual Boards. There is another story the Proclamation Board offers. The story of true crime in colonial Australia. The Board, as noted, presents through a four-strip pictogram an idea that all are equal under the rule of law (Arthur 1). Advocating for a society of equals was a duplicitous practice, for while Aborigines were hanged for allegedly murdering settlers, “there is no record of whites being charged, let alone punished, for murdering Aborigines” (Morris 84). It would not be until 1838 that white men would be punished for the murder of Aboriginal people (on the mainland) in the wake of the Myall Creek Massacre, in northern New South Wales. There were other examples of attempts to bring about a greater equity under the rule of law but, as Amanda Nettelbeck explains, there was wide-spread resistance to the investigation and charging of colonists for crimes against the Indigenous population with cases regularly not going to trial, or, if making a courtroom, resulting in an acquittal (355-59). That such cases rested on “legally inadmissible Aboriginal testimony” (Reece in Nettelbeck 358) propped up a justice system that was, inherently, unjust in the nineteenth century. It is important to note that commentators at the time did allude to the crime narrative of the Board: when in the most civilized country in the world it has been found ineffective as example to hang murderers in chains, it is not to be expected a savage race will be influenced by the milder exhibition of effigy and caricature. (Colonial Times 2) It is argued here that the Board was much more than an offering of effigy and caricature. The Proclamation Board presents, in striking detail, the formula for the modern true crime tale: a peace disturbed by the act of murder; and the ensuing search for, and delivery of, justice. Reinforcing this point, are the ideas of justice seen within crime fiction, a genre that focuses on the restoration of order out of chaos (James 174), are made visible here as aspirational. The true crime tale does not, consistently, offer the reassurances found within crime fiction. In the real world, particularly one as violent as colonial Australia, we are forced to acknowledge that, below the surface of the official rhetoric on justice and crime, the guilty often go free and the innocent are sometimes hanged. Another point of note is that, if the latter date offered here, of 1830, is taken as the official date of the production of these Boards, then the significance of the Proclamation Board as a true crime tale is even more pronounced through a connection to crime fiction (both genres sharing a common literary heritage). The year 1830 marks the release of Australia’s first novel, Quintus Servinton written by convicted forger Henry Savery, a crime novel (produced in three volumes) published by Henry Melville of Hobart Town. Thus, this paper suggests, 1830 can be posited as a year that witnessed the production of two significant cultural artefacts, the Proclamation Board and the nation’s first full-length literary work, as also being the year that established the, now indomitable, traditions of true crime and crime fiction in Australia. Conclusion During the late 1820s in Van Diemen’s Land (now Tasmania) a set of approximately 100 Proclamation Boards were produced by the Lieutenant Governor of the day, George Arthur. The official purpose of these items was to communicate, to the Indigenous peoples of the island colony, that all—black and white—were equal under the law. Murderers, be they Aboriginal or colonist, would be punished. The Board is a re-imagining of one of the traditional methods of communication for Indigenous peoples; the leaving of drawings on the bark of trees. The Board was, in the 1860s, in time for an Intercolonial Exhibition, re-imagined as the output of Lieutenant Governor Davey. This re-imagining of the Board was so effective that surviving artefacts, today, are popularly known as Governor Davey’s Proclamation to the Aborigines with the date modified, to 1816, to fit the new narrative. The Proclamation Board was also reimagined, by its creators and consumers, in a variety of ways: as peace offering; military propaganda; exhibition object; tourism ephemera; and contemporary art. This paper has also, briefly, offered another re-imagining of the Board, positing that this early “pamphlet” on justice and punishment actually presents a pre-cursor to the modern Australian true crime tale. The Proclamation Board tells many stories but, at the core of this curious object, is a crime story: the story of mass murder. Acknowledgements The author acknowledges the Palawa peoples: the traditional custodians of the lands known today as Tasmania. The author acknowledges, too, the Gadigal people of the Eora nation upon whose lands this paper was researched and written. 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