Timothy Insoll

Oxford Handbook of the Archaeology of Ritual and Religion

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Gao and Igbo-Ukwu: beads, interregional trade, and beyond

Recent excavations in the city of Gao in eastern Mali have uncovered a sizable assemblage of imported and locally produced beads which are similar in many ways to the beads excavated at the site of Igbo-Ukwu in Nigeria. The similarities between the two assemblages suggest that they are indicative of interregional trade along the River Niger. As the likely source of many of the beads is Fustat in Egypt, Gao may well have been the middleman between Igbo-Ukwu and the former site. This route, it is argued, is more satisfactory than a direct east-west trade across the Sudannic zone, which has been argued for previously as a channel of international trade for Igbo-Ukwu.RésuméDes fouilles récentes dans la ville de Gao, à l’est du Mali ont livré un important ensemble de perles, importées ou produites localement, comparables par bien des aspects aux perles récoltées au site d’Igbo-Ukwu au Nigeria. Les ressemblances entre ces deux ensembles paraissent être l’indice d’un commerce inter-régional le long du Fleuve Niger. Comme Fustat en Egypte est probablement la source de beaucoup de ces perles, Gao pourrait bien avoir servi d’étage intermédiaire entre ce site et Igbo-Ukwu. Différents arguments plaident en faveur d’une telle route plutôt que d’un commerce direct entre l’est et l’ouest, à travers la zone Soudanienne, comme proposé précédement pour expliquer le commerce international à Igbo-Ukwu.

Shrine Franchising and the Neolithic in the British Isles: Some Observations based upon the Tallensi, Northern Ghana

Ethnography of the Tallensi shows how rights of access to shrines could be granted to people in other places and how beneficiaries may take with them samples of stone used at the mother shrine. Reasons for taking the samples are considered. It is suggested that Tallensi practice offers an analogy for selection and transfer of stone in the Neolithic of Britain and Ireland.

'Natural' or 'human' spaces? Tallensi sacred groves and shrines and their potential implications for aspects of Northern European prehistory and phenomenological interpretation

Within archaeology features such as sacred groves are often conceived of as ‘natural’ places. Conversely, built or constructed places such as temples or most shrines are frequently regarded as ‘human’ spaces. These categories can be blurred and this is explored with reference to ethnobotanical and archaeological data from the Tongo Hills, the epicentre of Tallensi settlement in Northern Ghana. The potential resonance of this material for aspects of European prehistory is also explored with particular reference to examples drawn from Northern Europe in relation to how phenomenological interpretations could be flawed if based upon seemingly obvious distinctions created between ‘human’ and ‘natural’.

Materializing performance and ritual: Decoding the archaeology of movement in Tallensi shrines in northern Ghana

ABSTRACT The static is often given prominence within much archaeological interpretation and conceptualization in relation to ritual and religion. This is potentially due to the fact that static material residues are being considered and, in turn, this static image is transferred onto the ritual practices, beliefs, and communities that generated the archaeological material. Instead some of the material encountered archaeologically might be structured by much more dynamic, fluid, and active ritual behaviors. Considering performance, movement, and bodily understandings in relation to space and material culture offers a potential mechanism to begin to explore this, and will be considered with reference to the Golib festival and the archaeology of Tallensi shrines in the Tongo Hills of the Upper East Region in Northern Ghana.

The social context of food technology in Iron Age Gao, Mali

Songhai communities living in Gao (Mali) today have a distinctive cuisine, in which pounding and boiling/steaming technologies are dominant. Other characteristics include the use of ceramic stoves and kitchen mobility. Archaeological excavation at Gao, together with historical evidence, suggest that certain of these characteristics can be projected back a thousand years to the Iron Age. In turn, these technologies have social implications, particularly when considering the lives of women at this period.

Substance and materiality? The archaeology of Talensi medicine shrines and medicinal practices

Talensi materia medica is varied, encompassing plant, mineral, and animal substances. Healing, medicines, and medicinal practices and knowledge can be shrine-based and linked with ritual practices. This is explored utilising ethnographic data and from an archaeological perspective with reference to future possibilities for research both on Talensi medicine and, by implication, more generally through considering the archaeology of Talensi medicine preparation, use, storage, spread, and disposal. It is suggested that configuring the archaeology of medicine shrines and practices more broadly in terms of health would increase archaeological visibility and research potential.

Talensi animal sacrifice and its archaeological implications

Abstract The sacrifice of animals in various types of shrines is a major component of Talensi ritual practice and religious belief. The scale of sacrifice would suggest significant faunal remains might be expected archaeologically. In reality they are infrequent in comparison to other categories of material and almost wholly absent from shrine contexts. The potential reasoning behind this absence is explored in relation to the mechanics of sacrifice and the division of sacrificial animals in particular. This would suggest that sacrifice could have been as important in the past as it is in the present, even if as a practice it is archaeologically negative.

The Tension between Communities, Development and Archaeological Heritage Preservation: The Case Study of Tengzug Cultural Landscape, Ghana

Abstract The relationship between traditional beliefs, worldview, heritage conservation, and archaeological investigation is a complex one. This is considered with reference to perceptions of the landscape and the conflict which can occur between government policy and indigenous beliefs in relation to architecture amongst the Tallensi communities of Tengzug in Northern Ghana. It is evident that both tangible and intangible elements constitute heritage in Tengzug and this needs to be recognized by researchers, heritage professionals, and government bodies charged with implementing development policies. Abstract La relación entre las creencias tradicionales, la visión del mundo, la conservación del patrimonio y la investigación arqueológica es muy compleja. Este fenómeno viene examinado aquí con referencia a las percepciones del paisaje y el conflicto que puede surgir entre la política del gobierno y las creencias indígenas con relación a la arquitectura de los pueblos de Tengzug en el norte de Ghana. Es obvio que el patrimonio de los habitantes de Tengzug tiene elementos a la vez tangibles e intangibles, y por ende los investigadores, los profesionales del patrimonio y las agencias del gobierno responsables de la ejecución de políticas de desarrollo deben tener presente este hecho.

Indigenous cosmology, art forms and past medicinal practices: towards an interpretation of ancient Koma Land sites in northern Ghana

The ancient cultural tradition in the middle belt region of northern Ghana, with its stone circle and house mounds, contains varied material culture. The unique contextual arrangements of the material culture within the stone circle mounds and the diverse ceramic art forms, as well as their ethnographic analogues in West Africa, indicate the mounds’ association with past shrines that have multiple functions, including curative purposes. The archaeology of the mounds and ethnographic associations related to past indigenous medical practices is reviewed and discussed. This paper will also consider how some of the figurines through which the Koma tradition has achieved ‘fame’ possibly functioned as physical representations of disease, perhaps underpinned by intentions of transference from afflicted to image. The notions of protection and healing are also examined with reference to the resorted and disarticulated human remains sometimes recovered from the sites.