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#anglo saxon jewelery
katiajewelbox · 1 year
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The Sutton Hoo Jewellery Set
“Sutton Hoo” is a peculiar name for this exquisite set, but if you know about British archeology it won’t surprise you. Sutton Hoo is the name of an archeological site in England where burials of important people from the 6th-7th century AD Anglo Saxon kingdom of East Anglia were studied and excavated. These graves contained a plethora of beautifully made metal jewellery and other items like swords, helmets, and tools with red and gold designs. The artefacts now reside in the British Museum in London. The Sutton Hoo artefacts have inspired the “look” of a lot of mediaeval-inspired jewellery, including this beadwork set I designed and made. The golden brown seed beads and reddish crystals along with the woven look of the beadwork bring to mind the ancient Anglo Saxon ornamentation. 
Materials and techniques: beadweaving with needle and thread, polymer beading thread, bronze seed beads, red seed beads, bronze metallic fire polished crystals, swarovski crystals, antiqued brass findings
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crossdreamers · 6 months
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An Anglo-Saxon Transgender Woman
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The Conversation reports on some archeological digs that show that history's understanding of gender is not as fixed as some would like to think.
Eleven burials from the fifth to eighth century found in the pre-Christian cemetery of Buckland, Dover were designated as “discrepancies” in cemetery excavation reports.  This was actually more an issue of the gender of the one buried not aligning with the expectations of the archeologists.
James Davison writes this about one burial:
The occupant of "Grave 30" was between 35 and 40 years old, buried around CE 600, and was designated "definitely male" in the excavation report, based on their skeletal features. At a depth of 0.61 meters, Grave 30 is especially deep for this period. This suggests they were a person of high status, as the energy expended digging a person's grave reflects the regard in which they were held by their community. This is further suggested by the person having suffered from five cavities – the result of a high-sugar diet. The absence of enamel hypoplasia (horizontal lines which appear on the teeth during periods of malnutrition) also demonstrates that their access to food was reliable. In the grave was a bone comb, a silver-gilt brooch, a silver pin, 84 beads, a silver pendant, a buckle, a knife and a set of iron keys – a rich collection which emphasizes their high status. All of these items are associated with femininity and are anticipated finds in cisgender female graves (burials where a female skeleton is accompanied by artifacts considered feminine). The brooch and pin, for example, were both parts of seventh century feminine clothing. We will never know exactly who this person was, or how they fit into their community. But taking a trans studies approach to the burial evidence, I can theorize that this could be interpreted as the grave of a wealthy trans woman, who wore fine silver jewelery, ate as well as any of her contemporaries and on her buckled belt proudly bore the large iron keys of the home she managed.
Davison also presents what appears to be a transgender man.
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The golden belt buckle discovered in the Sutton Hoo burial hoard. Jononmac46/Wiki Commons, CC BY-SA
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blueiskewl · 3 months
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1,500-year-Old Anglo-Saxon Cemetery Found in UK
One of the most notable discoveries was the burial of a teenage girl and child.
Archaeologists in the United Kingdom have announced a major historical discovery dating back to as early as the 6th century after finding the buried remains of over 20 people alongside a range of grave goods including knives, jewelery and pottery vessels, officials said.
Scientists working on the National Grid’s Viking Link project -- construction of the world’s longest land and subsea interconnector involving installation of submarine and underground cables between the United Kingdom and Denmark -- have dug 50 archaeological sites along the onshore cable route since 2020, according to a statement from Wessex Archaeology in the United Kingdom.
“The wealth of evidence recovered is shedding light on life across rural south-east Lincolnshire from prehistory to the present day, with highlights including a Bronze Age barrow and a Romano-British farmstead. The most striking discovery, however, is the remains of an Anglo-Saxon cemetery,” according to Wessex Archaeology.
“The burials in the cemetery deliberately focus on an earlier Bronze Age ring ditch and indicate the funerary landscape was long established,” scientists said. “Archaeologists uncovered the buried remains of over 20 people alongside a range of grave goods including knives, jewellery and pottery vessels. From these 250 artefacts, experts know the cemetery dates to the 6th and 7th centuries AD.”
Among some of the most notable discovery was the burial of a teenage girl and a child, both of whom lay on their sides with the child tucked in behind the older girl, officials said.
“Two small gold pendants set with garnets and a delicate silver pendant with an amber mount were recovered from around the teenager’s head or chest, together with two small blue glass beads and an annular brooch,” according to Wessex Archaeology.
The relationship between the child and the teenager is not yet known -- and may never be -- but scientists are now conducting research and analysis on the subjects, including isotope and Ancient DNA analysis of the skeletal remains.
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Officials say that this critical research could help to identify “familial relationships and broader genetic links both within this community and between others in the region, and the movement of people in wider society.”
“I really enjoyed being part of the project. It was surprising how many artefacts we found across the route - the gold Anglo-Saxon pendant from the burial ground was a highlight as was the outreach with the local communities to share what we found,” said Peter Bryant who led the project for Viking Link. “It has been very interesting and exciting to help unearth the hidden treasures that have lain dormant for hundreds of years, in such a careful way.”
Specialists will also be looking at the artefacts discovered on the burial site as well as the layout of the cemetery in hopes of learning more about the economic, cultural and social factors affecting this specific community, “including the import of exotic goods and the health of those buried within different parts of the cemetery,” according to Wessex Archaeology. “Although many Anglo-Saxon cemeteries are known in Lincolnshire, most were excavated decades ago when the focus was on the grave goods, not the people buried there,” said Jacqueline McKinley, principal osteoarchaeologist of Wessex Archaeology. “Excitingly, here we can employ various scientific advancements, including isotopic and DNA analyses. This will give us a far better understanding of the population, from their mobility to their genetic background and even their diet.”
Said Wessex Archaeology following the discovery: “As this research unfolds, we hope to greatly extend our understanding of Anglo-Saxon life and death in the region."
By Jon Haworth.
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xtruss · 1 month
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Archaeologists Announce Discovery of Anglo-Saxon Cemetery with Bodies and Treasures Dating Back 1,500 Years
One of the Most Notable Discoveries was the Burial of a Teenage Girl and Child.
— By Jon Haworth | January 11, 2024
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Professor Alice Roberts with Osteologists Jacqueline McKinley and Ceri Boston from Wessex Archaeology in the Digging for Britain tent with two Anglo-Saxon burials found during excavations for Viking Link. Wessex Archaeology
LONDON — Archaeologists in the United Kingdom have announced a major historical discovery dating back to as early as the 6th century after finding the buried remains of over 20 people alongside a range of grave goods including knives, jewelery and pottery vessels, officials said.
Scientists working on the National Grid’s Viking Link project -- construction of the world’s longest land and subsea interconnector involving installation of submarine and underground cables between the United Kingdom and Denmark -- have dug 50 archaeological sites along the onshore cable route since 2020, according to a statement from Wessex Archaeology in the United Kingdom.
“The wealth of evidence recovered is shedding light on life across rural south-east Lincolnshire from prehistory to the present day, with highlights including a Bronze Age barrow and a Romano-British farmstead. The most striking discovery, however, is the remains of an Anglo-Saxon cemetery,” according to Wessex Archaeology.
“The burials in the cemetery deliberately focus on an earlier Bronze Age ring ditch and indicate the funerary landscape was long established,” scientists said. “Archaeologists uncovered the buried remains of over 20 people alongside a range of grave goods including knives, jewellery and pottery vessels. From these 250 artefacts, experts know the cemetery dates to the 6th and 7th centuries AD.”
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Anglo-Saxon gold pendant with garnet centre. Wessex Archaeology
Among some of the most notable discovery was the burial of a teenage girl and a child, both of whom lay on their sides with the child tucked in behind the older girl, officials said.
“Two small gold pendants set with garnets and a delicate silver pendant with an amber mount were recovered from around the teenager’s head or chest, together with two small blue glass beads and an annular brooch,” according to Wessex Archaeology.
The relationship between the child and the teenager is not yet known -- and may never be -- but scientists are now conducting research and analysis on the subjects, including isotope and Ancient DNA analysis of the skeletal remains.
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Doughnut shaped translucent light turquoise glass beads. Wessex Archaeology
Officials say that this critical research could help to identify “familial relationships and broader genetic links both within this community and between others in the region, and the movement of people in wider society.”
“I really enjoyed being part of the project. It was surprising how many artefacts we found across the route - the gold Anglo-Saxon pendant from the burial ground was a highlight as was the outreach with the local communities to share what we found,” said Peter Bryant who led the project for Viking Link. “It has been very interesting and exciting to help unearth the hidden treasures that have lain dormant for hundreds of years, in such a careful way.”
Specialists will also be looking at the artefacts discovered on the burial site as well as the layout of the cemetery in hopes of learning more about the economic, cultural and social factors affecting this specific community, “including the import of exotic goods and the health of those buried within different parts of the cemetery,” according to Wessex Archaeology.
“Although many Anglo-Saxon cemeteries are known in Lincolnshire, most were excavated decades ago when the focus was on the grave goods, not the people buried there,” said Jacqueline McKinley, principal osteoarchaeologist of Wessex Archaeology. “Excitingly, here we can employ various scientific advancements, including isotopic and DNA analyses. This will give us a far better understanding of the population, from their mobility to their genetic background and even their diet.”
Said Wessex Archaeology following the discovery: “As this research unfolds, we hope to greatly extend our understanding of Anglo-Saxon life and death in the region."
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stephensonibsen6 · 2 years
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Replica Jewelry For Costume
The Vikings turned these mounts into jewelery and made brooches by his personal Scandinavian style. Thus the trefoil brooch grew to become a typical part of the Vikings female costume and was very often present in women’s graves of the Viking age in direction of the center of the 10th century. https://phoenet.tw/replica-designer-belts/hermes-belts-replica.html The trefoil brooch was principally centered on the chest between the oval brooches. In the 12 months 1858, a boy named David Linklater was digging within the bay of Skaill on the Orkney Isle whe he found a few pieces of silver lying within the earth. Soon he was joined by a variety of folks and collectively they unearthed over 100 items and thus the largest Viking treasure trove found thus far in Scotland. The filigree brooch is a trustworthy replica of the so-called Pitney brooch, an Anglo-Saxon brooch of the Viking period in Urnes style. This lovely Anglo-Saxon brooch is made after a harness mount which was discovered within the ship burial of Sutton Hoo in East Anglia which dates to the anglo saxon interval arround 650 AD. Particular attention should be given to the 4 animal heads on the ends of the cross, bearing the fibula. Together with the snake-like plaits the fusion of pagan and Christian parts within the art of the Vikings is nicely proven on this instance of viking age art work. This beautifully Viking Jewellery is identified as disc brooch and is made on base to an authentic find from the Viking period of the tenth Century AD from Finland. In the Viking Age, such a bracelet was worn by both ladies as males and used as wanted as money – therefore the term originates Money bracelet. The Viking dealer just broke as needed a bigger or smaller piece from that bracelet to pay. wikipedia belt Viking time Thor’s Hammer replica from the silver treasure trove of Falster / Vålse in Danmark. This beautiful Viking ring brooch is a trustworthy replica of the unique brooch from Bally Spellan which was present in Ireland and dates to the Viking period of the 9th century. The report concludes with the data on new vegetation, key development areas, business overview, product specification, SWOT evaluation, investment feasibility evaluation, ROI, and development tendencies. As with all of our initiatives we begin with just some photographs from the film archives and just bounce into research and design development. Kenari replicates the artistry of Majapahit Temple for the design of this bracelet, which is crafted by hand... Every piece of jewellery options pure, ethically sourced gemstones. As with all hand-made jewelry, our pieces and stones might have slight variations and natural inclusions. A choice of designs which are replicas of jewellery from museums and collections the world over. Ancient greek Ionian column form earrings on sterling silver gold filled with pearl or lapis lazuli and Hellenic spiral column head. Ghana's legendary kente cloth traditions inspire Ralph Ashong in the design of this necklace for men. Historically reserved for the nobility and the rich, kente patterns and colors are unique to the... This beautiful pendant necklace depicts a bat, thought-about a rain god by both the Aztec and Maya cultures. During the dry season, masks such as this have been used as a means of communication between humans...
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blueiskewl · 1 year
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Skeletal Remains of a Roman Aristocrat Discovered in Lead Coffin in England
The remains of a Roman aristocrat have been unearthed by archaeologists in northern England.
The skeleton of the unidentified woman, believed to be more than 1,000 years old, was found in a lead coffin in a hidden cemetery in the city of Leeds last year.
The remains of 62 people were dug up at the previously unknown archaeological site near Garforth. Men, women and 23 children were buried at the site uncovered by a team of archaeologists.
The dead are thought to include people from both the late Roman and early Saxon era, as burial customs of both eras were found in the graves, according to a press release published by Leeds City Council Monday.
David Hunter, principle archaeologist with West Yorkshire Joint Services, said that the discovery emerged after a commercial developer submitted an application for planning permission to the council.
An archaeological survey of the site – the exact location of which hasn’t been released – led to the remains being found last spring.
“We certainly got more than we bargained for,” Hunter said. He said his team had reason to believe that the site might be of archaeological interest, as they’d found Roman and Anglo-Saxon structures nearby on previous digs. “But we didn’t expect to find a cemetery of 62 at this location,” he added.
Evidence of burial practices found on the site could indicate early Christian beliefs, along with Saxon burial, the team said. They also found personal possessions such as knives and pottery.
Describing the lead coffin as “very rare,” Hunter said: “The lead sheeting is the lining of a larger wooden coffin so it’s a very high status Roman body.”
The coffin also contained pieces of jewelery which reinforced the team’s suspicions about the person buried inside.
Archaeologists hope that the 1,600-year-old cemetery could help them understand the important and largely undocumented transition between the fall of the Roman Empire in around 400 and the establishment of the later Anglo-Saxon kingdoms.
After the Romans left Britain, West Yorkshire lay in the Kingdom of Elmet, which was located between the Wharfe and Don Valleys, the Vale of York and the Pennines, according to the press release.
Even after the Romans departed, many areas, including Elmet, continued to display elements of Roman culture – alongside that of the Anglo Saxons. That lasted for around 200 years.
Describing the dig as “extraordinary,” Hunter said in the release: “This has the potential to be a find of massive significance for what we understand about the development of ancient Britain and Yorkshire.
“The presence of two communities using the same burial site is highly unusual and whether their use of this graveyard overlapped or not will determine just how significant the find is.”
The remains will undergo testing and analysis, including carbon dating, which the team hope will help establish precise time frames, as well as details of individuals’ diets and their ancestry.
Excavation of the site was partly prompted by the fact that previous digs in the nearby area had unearthed late Roman stone buildings and a small number of Anglo-Saxon style structures. The findings have only just been made public as the site had to be kept secure so that initial tests could be carried out.
Kylie Buxton, on-site supervisor, said in the release: “It is every archaeologist’s dream to work on a ‘once in a lifetime’ site, and supervising these excavations is definitely a career-high for me.”
Once analysis of the find is complete – a process which could take a year or two, according to Hunter – the lead coffin is expected to go on display at Leeds City Museum.
By Lianne Kolirin.
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baeddel · 3 years
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@tiqqun​ uses tumblr so infrequently that we can’t rely on her responnding, though the post is tiqqun-bait. Let’s try and reconstruct, in the manner of Andreas Vrahmis, how she might reply from the positions she took with me in previous discussions.
[2k words; gruesome discussions of slavery throughout]
In this post I made about satire and sarcasm, I said that sarcastic statements are arguments which suggest their opposites; while satires have no argument, and offer no opportunity for their victim to reply, as everyone is already aware it is a mischaracterization.
Her reply was that the crucial difference is the relation between subject and object in sarcasm and in satire; when I’m sarcastic, I’m delineating the difference “clearly (but necessarily implicitly)” between myself and the object of my sarcasm. I put distance between us. In the satire, I obscure that difference, I identify myself with the subject of my satire, speak in their voice, and then say things that will embarass them. “[T]he critical element” of the satire “emerges from being fully immanent in the (position of) the object as a pure difference.”
In the case of generosity we again find a subject-object relation - the giver and receiver, in this case, and relatedly, the host and guest. Yet now we are obliged to make the Wildersonian point that there is a third player in this relation, the being given - and how often was that a slave? The pleasures of generosity presuppose some form of ownership, property, mastery. Wouldn’t @tiqqun​ now start bringing up Bataille, who linked wealth and power to expenditure and destruction in an anti-economy of excess? (Mbembe, 2019 pg. 69) The old High Germanic skalds made this equivocation directly when they described generous kings as “attacker of treasure”, “destroyer of rings”, “enemy of gold” (wiki; all wiki links were retrieved on 03.12.20), and so on, meaning that he destroyed his own wealth by giving it away in the elaborate gift-giving ceremonies that saturate their narratives. We feel there must be some connection between gift-giving and sacrifice traditions like the blót. This connection is made explicit in the potlatch practiced in the Pacific Northwest coast, which was, at least by the 19th century, a gift-giving ceremony which also frequently involved wealth-destroying competitions. Philip Drucker writes: "Two powerful rivals might give away and destroy thousands of dollars' worth of trade goods and money in the course of the contests. The destruction of property, of course, was to demonstrate that the chief was so powerful and so rich that the blankets or money he threw on the fire, or the 'coppers' he broke, were of no moment at all to him." (Drucker, 1963 pg. 127). This ceremony was deemed important enough that the Canadian colonial authorities outlawed it in 1885 (as part of an ongoing genocide); and still important enough that it was practiced in secret while illegal (wiki). Patterson (1985, pg. 84) writes that during potlatch slaves were often killed, traded or freed, and claims that the primary function of slaves at that time “was to support the honor and power of their masters.”
Gift-giving and wealth-sacrifice were also often combined in burial practices. Everyone is aware of the extravagant burial ceremonies of the Anglo-Saxons, where princes were buried in ships along with fabulous amounts of jewelery and treasure (see wiki). The Germanics also, at times, killed slaves and buried them with their masters (or at least talked about doing so; even at the time there were many unsubstantiated rumours about human sacrifice associated with the blót, see wiki). Patterson (ibid.) relates the (fictional) story of Brynhild, an Icelandic princess who commits suicide after her lover Sigurd’s death. She also commands the slaughter of her slaves, and to have them to be laid on the funeral pyre next to the couple, saying “then will our procession not appear mean and poor, for it shall be followed by five female thralls and eight male thralls of gentle birth reared by me.”
Is it time for us to now declare that generosity is nothing but an expression of power, an expression of the giver’s mastery over the receiver, a kindness which conceals a hidden cruelty? It isn’t so easy to do this. The gospel furnishes us with two thorny counterexamples. In the first case, the nativity.
There are two versions of the nativity, one in Matthew and one in Luke, which factually contradict. About this time of year elementary schools all over the world are skillfully synthesizing the two versions! This takes the form of that wonderful poetical image of the three wealthy Kings kneeling before a proletarian infant in a stable, declaring him the King of Kings. In the gospel these two images are separated; the wise men (an unspecified number) follow a star to the new King in Mary & Joseph’s house in Matthew, while in Luke the shepherds on the hillside are made aware of the Lord being swaddled in a stable. Both narratives were designed to confer status on Jesus who was, of course, really not of noble birth. Even Luke’s, in the stable! Per the wiki (citing Koester, 2004), in the Greek context Luke was writing for, shepherds were highly regarded as "symbols of a golden age when gods and humans lived in peace and nature was at harmony.”
Anyway, we all know the story in Matthew: the wise men follow the star but, still needing a little help (or out of politeness), go to Herod and ask him: “Where is the child who has been born king of the Jews? For we observed his star at its rising, and have come to pay him homage.” (Matthew 2:2, all translations are from the NRSV). When they find him, “they knelt down and paid him homage. Then, opening their treasure chests, they offered him gifts of gold, frankincense, and myrrh.” (Matthew 2:11). Twice it is stressed that the wise men pay homage to him. [The Greek word here is proskyne´o, which is semantically complex & a source of theological arguments. See this definition.] Now, it actually says that they pay homage to him and then give him gifts, so we aren’t licensed to say that the gift-giving here operates as a form of homage, but it’s quite clear that the gift-giving takes place in the context of an acknowledgement of the new King’s status.
The other is the Widow’s Offering. This isn’t a parable, although it’s in a chapter all about parables. Everyone knows this story as well. A bunch of rich people are contributing to a treasury, and lots of rich people come out and contribute large sums of money, but a poor widow comes and puts in her last two coppers. Jesus says: “Truly I tell you, this poor widow has put in more than all those who are contributing to the treasury. For all of them have contributed out of their abundance; but she out of her poverty has put in everything she had, all she had to live on.” (Mark 12:43-44)
Now Jesus is, we assume, intentionally cutting against common notions of generosity; the context is him going to Jersualem and annoying people with his contrarian notions and getting himself in trouble. But it doesn’t seem wrong to us that either case is a kind of generosity. It’s as though we have two kinds of generosity; one which is the natural expression of status and prestige, and the other which can only be done in spite of a lack of a status or prestige.
The book Gems & Jewels by Abdul Malik Mujahid (2004), a collection of many Islamic stories (unfortunately unsourced), contains several stories on this theme. One, titled “Generosity of the Poor”, describes a man who has been instructed to deliver a fortune to the poorest house in Al-Madinah. He asks around for which house is the poorest and some people tell him. When they answer the door he tells them the amount of money he has and that he is to give it to them for being the poorest house. They say, ‘ah, we are not really the poorest house, our neighbours are still poorer...’ When he goes to the next house, they say ‘ah, we are not really the poorest house...’
Interestingly, the gesture here is somewhat like wealth-destruction; turning down a fortune... In that story the neighbours ultimately agree to share the money, but you could imagine another version where the man is sent around forever and the fortune is never delivered. This, with no suggestion that they could do without it.
Two stories involve ‘Abdullah bin Ja’far, a companion of Muhammad. In the first, three men are arguing about who is the most generous man. One of them believes it’s Ibn Ja’far; one believes it’s Qais bin Sa’d (another companion of Muhammad); the third believes it’s ‘Arabah al-Aousah. To resolve the dispute, all go and pose as needy travelers asking their favourite for help. Ibn Ja’far gives the man his horse, a sack of money and an important sword. Qais bin Sa’d was asleep, but his slave gave the man a little money and a camel; when Qais bin Sa’d woke up he was angry that she didn’t give him more, but he was still so impressed with her generosity that he freed her. The third man found ‘Arabah, blind and poor, hobelling to the Mosque for prayer, being led by his two slaves. When he asked him for help, he offered his two slaves. The man refused, and ‘Arabah says that if he doesn’t take them he will free them instead. The man refused, and he right away freed them. They all agreed that ‘Arabah was the most generous.
‘Arabah’s story is remarkable; it’s as if he becomes infected by generosity, so that when his generosity is refused, he cannot go on and instantly destroys his wealth. In fact wealth-destruction substitutes for generosity for both Qais bin Sa’d and ‘Arabah; the former redeeming his slave when he could not give more to his traveller, the other redeeming his slaves when his offer was refused.
The next is something of a reciprocation of the two kinds of generosity we have thus seen. In it Ibn Ja’far, who it again mentions is famous for his generosity, comes on a garden and observes a slave picking dates. His master comes out and gives him two loaves of bread, and he sits down to eat. But the slave sees a dog wagging its tail, and he gives the dog one of his loaves. When he sees the dog is still wagging its tail, he gives it the second loaf. Ibn Ja’far goes and asks the slave why he did so, and he told him that the dog must have come because it was hungry; Ibn Ja’far asks him how much food he gets to eat every day, and he replies only those two loaves. So Ibn Ja’far races to the slave’s master and rightaway buys him, frees him, and, further, buys the whole garden and gives it to the slave.
In every other story we have considered, slaves are the being given, part of the wealth which is gifted or destroyed. But these two stories both have slaves who, themselves, act generously; one giving away his food, and the other giving away her master’s wealth. The notion of the “generous slave”, which earlier we may have considered an impossibility, occurs with some frequency. On December 13th, 1797, the Spectator ran an article titled “The generous slave!”:
A negro woman, of St. Domingo, emancipated by her master 18 years since, being informed that he served in the army of Conde, offered him peconiary assistance. The French officer returned in answer, that, tho he was very thankful for her offer, yet he could not accept it, his pay being fully sufficient for his support. Nevertheless the graetful negroe has sent over 45l. to be transmitted to him on her part, as a pledge of her gratitude towards her ancient master. Yet such are the qualities of the race that we enslave!
Here generosity acts as an argument against slavery itself; that generosity is, perhaps, evidence of a humanity independent of status, prestige, or indeed honour, freedom, and, of course, race, ethnicity (which was then and is now imbricated with slavery, status, wealth...)
What, now, can we really say about generosity? Sometimes it appears as a confirmation of wealth and status, sometimes of its opposite; sometimes it’s the transference of wealth, and sometimes its desctruction; indeed, sometimes you can be generous with someone else’s wealth! Any explanation we can give seems to underdetermine generosity. Perhaps it’s not any act, or any virtue, but something like a rhetoric, a device for situating the giver, receiver, and being-given, sensitive to whatever particular social conditions are active? Or are we mistaking discourses about generosity for the real thing? Maybe generosity is just fully immanent in something or other, as pure difference? If only @tiqqun were here to explain it to me...
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(Watching Time Team)
A body is uncovered from around Anglo-Saxon times.
[Slightly paraphrased] "The Skeleton is definitely male, but the jewelery and other clothing articles are from a female. And we can only wonder why this might be."
We can only wonder, eh? Hmm....
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