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Theory within the archaeology of religion borrows heavily from the Anthropology of religion, which encompasses a broad range of perspectives.These include: Émile Durkheim's functionalist understanding of religion as serving to separate the sacred and the profane; [8] Karl Marx's idea of religion as "the opium of the masses" or a false consciousness, [9] Clifford Geertz's loose definition of ...
Commenting in The Oxford Handbook of the Archaeology of Ritual and Religion, Tõnno Jonuks wrote "Despite stressing the importance of archaeology and using its sources to a greater extent than any other school in the Baltic countries, studies of archaeomythology are still based upon folklore and archaeology has only been used selectively. The ...
King Cyrus's treatment of religion, which is significant to the books of Chronicles, Ezra and Nehemiah. COS 2.124 / ANET 315–316 Nabonidus Chronicle: British Museum: 1879 (acquired), Sippar, unprovenanced: 4th –1st century BC [18] Akkadian cuneiform: Describes the conquest of Babylon by the Persian king Cyrus the Great: COS 1.137 / ANET 301 ...
The Archaeology of Ritual and Magic is an archaeological study of the material evidence for ritual and magical practices in Europe, containing a particular emphasis on London and South East England. It was written by the English archaeologist Ralph Merrifield , the former deputy director of the Museum of London , and first published by B.T ...
either that religion evolved due to natural selection and has selective advantage; or that religion is an evolutionary byproduct of other mental adaptations. Stephen Jay Gould, for example, saw religion as an exaptation or a spandrel, in other words: religion evolved as byproduct of psychological mechanisms that evolved for other reasons.
From the late 1960s, biblical archaeology was influenced by processual archaeology ("New Archaeology") and faced issues that made it push aside the religious aspects of the research. This has led the American schools to shift away from biblical studies and focus on the archaeology of the region and its relation with the biblical text, rather ...
From 1990 to 1992, Magness was Mellon Post-Doctoral Fellow in Syro-Palestinian Archaeology at the Center for Old World Archaeology and Art at Brown University.She also taught at Tufts University before joining the University of North Carolina at Chapel Hill, where she is Kenan Distinguished Professor for Teaching Excellence in Early Judaism.
"I was obliged to draw on a number of fields: epigraphy, iconology, historical astronomy, ethnography, landscape archaeology. I combined these with text-based Indology and religious studies. This approach – eclectic but not, I hope, eccentric – led me to breach disciplinary protocols and to create what I have termed the "archaeology of ritual."