Women in Ancient Societies: An Illusion of the Night by Léonie J. Archer, Susan Fischler, Maria Wyke (eds.)

By Léonie J. Archer, Susan Fischler, Maria Wyke (eds.)

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I am grateful to Catherine Farrell for the McCullough reference. Ridgway (1987), pp. 400-4. Vase with female vase-painter, Green (1961); Anne Bowtell kindly furnished this reference. I am grateful to Jim Coulton for the observation about Douris/ Doris. Lefkowitz and Fant (1982), pp. 27-31. See Conkey and Spector (1984), pp. 21-7 and Sprensen (1988), pp. 14-18 for other suggestions on improving archaeological method and theory. For an example of prehistoric archaeology being used as part of a positive argument for future change, see Arwill-Nordbladh (1989) on Montelius and the early Swedish women's movement.

And if only men do the looking, then archaeology is reduced to the sad spectacle of men studying older men. Why does any of this matter? After all, archaeology is thought of as an ivory-tower discipline with little connection to the real world which we all inhabit, where the past is neither here nor there. But 'the past', however defined, is very useful, which is why people always want to have the right kind of past, from the right kind of family history, to the right kind of precedents for state ideology.

Trigger (1989), pp. 334-5 and 399 comments on the dangers of using modern ethnographic parallels for ancient hunter-gatherer societies, with special reference to Binford. He does not discuss women or gender bias. Gross and Averill (1983), pp. 81, 85. See for example the work of Zeller ( 1987), whose conclusion is that hominid children could have contributed significantly to their own and their mother's subsistence base, and that such a contribution would be an important factor in the successful increase of human populations.

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