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Chapter 6, “The Ethic of Presence” synthesizes the fine-grained analysis of the previous chapters with a broad-based, quantitative study of royal depictions and provides a general theory of the role of inscribed bronze vessels in the formation of the Zhou state. Drawing on theories of subject–object entanglement, the chapter captures how the ancestral cult and its accoutrements facilitated both the dissemination and the appropriation of royal ideology, helping balance interests within a shared Zhou interaction sphere.
The carbon isotope distribution and its relationship with stable N and S isotope ratio values were investigated within a fish assemblage from the shallow lake Tapeliai, which is constantly affected by inflows of 14C depleted water from the surrounding watershed mires. The “conventional” radiocarbon age within the fish from this lake varied from 119 to 693 yr. The 14C/12C and δ13C values correlated significantly (r=0.85 p<0.001), which is not typical in lakes of the temperate zone. There were no observed statistical differences (Kruskal–Wallis ANOVA tests) in the 14C/12C values among different fish species. The radiocarbon dating values and 15N/14N measurements did not correlate. The radiocarbon measurement values also did not correlate with δ34S, however, the distribution of these isotopes in carp (119 yr and 1.3‰, respectively) and roach (344 yr and 4.5‰, respectively) indicated that fish may include allochthonous food sources in their diet.
Chapter 2, “The Ritual Figuration of the Zhou Kings” examines the surviving records of a few rare but important ritual techniques that posed symbolic arguments about the relationship of the Zhou king to the social order and the natural world. The details of their implementation, as the chapter shows, reveal an effort to refigure the Zhou kings as qualitatively different from their contemporaries, with a special relationship to the natural world and its products.
The Introduction to the work outlines the history of the study of Western Zhou royal ritual, describing its role in early Chinese and early imperial governance and noting how it came to dominate the historical memory of the Western Zhou period. It then explains the book’s commitment to describe Western Zhou royal ritual from a historically embedded perspective, relying on sources contemporary to the rituals themselves.It explains the advantages and pitfalls of working with bronze inscriptions – the bulk of these sources – and presents a methodological framework for understanding inscriptions through the modern frames of actor-network theory and ritual studies.
Chapter 5, “Reading the ‘Ritual Reform’” shows that the period of ultimate diversity in Zhou royal ritual gave way to a systematic effort to naturalize royal authority and create a new identity for the king. In the process, the chapter tests one of the most influential theories about Western Zhou ritual against the records of ritual in the bronze inscriptions.
Brzezie in the Pleszew region was first mentioned in archaeological literature, as the location where a treasure of gold artifacts dating back to the 3rd period of the Bronze Age was discovered in 1876. Archaeological research has been conducted there almost continuously since 1985. The result of many years of fieldwork is the discovery of 363 late Bronze Age and Early Iron Age graves, as well as 50 burials of the Przeworsk culture from the era of Roman influence. In the last few years, further research has been conducted by archeologist Grzegorz Szczurek. After comprehensive geophysical prospecting, the extent of the necropolis was established, and more graves were excavated. For the first time, materials for radiocarbon and luminescence dating were also collected to determine the absolute chronology for this archaeological site. Four samples were dated in the Poznań radiocarbon laboratory, and five luminescence tests were conducted in the Gliwice luminescence laboratory. Due to the complete thermo-destruction of collagen in human bones, age determination was based on carbonate fractionation. In one case, a piece of charcoal was selected for dating purposes. Considering uncertainties and the fact that both methods date different events, the results reveal concurrence, giving a 1000–500 BC range.
If archaeology is the examination of historical conditions with reference to a surviving material residue, then one way in which these conditions might be characterized is as the different ways they had enabled the development of different forms of humanness. The historical construction of this diversity is discussed here as the ways that the relationships between humans and things had been performed. This means that the practice of archaeology must question the recent desire to adopt a flat ontology that defines archaeology as the ‘discipline of things’. It is argued that it was by means of the performances established between humans and their various objects of concern that different forms of human life were able to define themselves. The implications of this argument for the practice of archaeology are explored.