Dedicated to Dr. William A. Todd, of Downingtown, Pa. / Last page blank. Microform version available in the Readex Early American Imprints series.

Univ., Diss.--Helsinki, 2006.

North Sea Archaeologies traces the way people engaged with the North Sea from the end of the last ice age, around 10,000 BC, to the close of the Middle Ages, about AD 1500, drawing upon archaeological research from many countries, including the UK, Netherlands, Germany, Denmark, Sweden, Norway, Belgium, and France. It addresses topics which include the first interactions of people with the emerging North Sea, the origin and development of fishing, the creation of coastal landscapes, the importance of islands and archipelagos, the development of seafaring ships and their use by early seafarers and pirates, and the treatment of boats and ships at the end of their useful lives. The study offers a ‘maritime turn’ in Archaeology through the investigation of aspects of human behaviour that have been, to various extents, disregarded, overlooked, or ignored in archaeological studies of the land. The study concludes that the relationship between humans and the sea challenges the frequently invoked dichotomy between pre-modernity and modernity, since many ancient beliefs, superstitions, and practices linked to seafaring and engagement with the sea are still widespread in the modern era.

Although it is accepted that Phoenician colonization occurred on Sardinia by the 9th century B.C., it is possible that contact between Sardinia‟s indigenous population and the Levantine region occurred in the Late Bronze Age (LBA). Eastern LBA goods found on the island are copper oxhide ingots and Aegean pottery. Previously, it has been suggested that Mycenaeans were responsible for bringing the eastern goods to Sardinia, but the presence of Aegean pottery shards does not confirm the presence of Mycenaean tradesmen. Also, scholars of LBA trade have explained the paucity of evidence for a Mycenaean merchant fleet. Interpretations of two LBA shipwrecks, Cape Gelidonya and Uluburun, indicate that eastern Mediterranean merchants of Cypriot or Syro-Canaanite origin, transported large quantities of oxhide ingots from the Levant towards the west. It remains possible that similar itinerant merchants conducted ventures bringing eastern goods to Sardinia while exploring the western Mediterranean. Trade in eastern goods may have stimulated the advancement that occurred in Nuragic culture in the LBA, resulting in the emergence of an elite social stratum in the Nuragic society. Archaeological evidence, such as elitist burials and increasingly complex architecture, supports the idea of cultural change due to internal competition. This „peer-polity‟ effect may have been incited because of limited accessibility to the exotic eastern goods and the „ownership‟ to the rights of this exchange.

Although it is accepted that Phoenician colonization occurred on Sardinia by the 9th century B.C., it is possible that contact between Sardinia‟s indigenous population and the Levantine region occurred in the Late Bronze Age (LBA). Eastern LBA goods found on the island are copper oxhide ingots and Aegean pottery. Previously, it has been suggested that Mycenaeans were responsible for bringing the eastern goods to Sardinia, but the presence of Aegean pottery shards does not confirm the presence of Mycenaean tradesmen. Also, scholars of LBA trade have explained the paucity of evidence for a Mycenaean merchant fleet. Interpretations of two LBA shipwrecks, Cape Gelidonya and Uluburun, indicate that eastern Mediterranean merchants of Cypriot or Syro-Canaanite origin, transported large quantities of oxhide ingots from the Levant towards the west. It remains possible that similar itinerant merchants conducted ventures bringing eastern goods to Sardinia while exploring the western Mediterranean. Trade in eastern goods may have stimulated the advancement that occurred in Nuragic culture in the LBA, resulting in the emergence of an elite social stratum in the Nuragic society. Archaeological evidence, such as elitist burials and increasingly complex architecture, supports the idea of cultural change due to internal competition. This „peer-polity‟ effect may have been incited because of limited accessibility to the exotic eastern goods and the „ownership‟ to the rights of this exchange.

This thesis explores animic and perspectivist notions in the context of Nordic Seamanship with a biocultural framework. It examines the history, cosmologies, terminology, practices, physiology and phenomenology of Nordic crafts and arts of boat building, rope-making, seafaring and fishing. Rope-making, its molecular basis and the social organization in a boat reveal the way in which physical and social bodies coalesce in the harmonies of the differing intentionalities of their constituents, forming symmetric hierarchical structures, which are at the basis of Nordic egalitarian and individualistic society. Through the enskillment in seafaring and fishing, we explore the perspectival transformations involved in nausea; the development of sea-legs (the attunement to the rhythms of the sea), fishiness (empathy with the fish) and the meiths (a system navigation, perception and theorization of the coastal environment), showing the role of normal microbial biota in the perception and interactions with the environment. Based on the experience at sea, it is suggested that the ontologies developed through the interactions of seamanship constituted a cosmology that influenced the development of the Medieval Perspectivist theories in Natural Philosophy, Norse poetry and hermeneutics, which were means of secularization of pagan knowledge in the Nordic conversion to Christianity. Elaborating on some aspects of medieval perspectivist theory through their comparison with Amerindian animic theories and the biology of the eye it is suggested that its morphology entails an entoptic (inner-vision) microscopy, affording a means of visual perception and interaction with microbial entities. Finally, with the aid of a Treponema pallidum, a transatlantic traveller with a copious Amerindian mythology, it is shown that animic notions about spirits, dwarves and gods are coherent with an ecological physiology that takes into account microbial sociality and their role, both in health and in disease, in our metabolism, perception and relations with the environment in particular ecological communities. In so doing, it demonstrates that animic perspectivist ontologies are compatible with a naturalism that takes into account intentionality as a generalized physical property constituent of beings and things, and therefore sociality as generalized characteristic of the interactions between beings/things in the environment.

The ideology of home—essentially the notion that "a woman's place is in the home"— tends to shape the expectations and assumptions of both men and women regarding the interests and abilities of women on the water. In "At Home Afloat: Gender and Domesticity in Northwest Coast Marine Travel Accounts," I analyze those expectations and their effects in a regional context. Reading accounts by female boat tourists between 1861 and 1990, I question the ways that gender influences the roles women play at sea, the spaces they occupy on boats, and the language they use to construct their experiences, their surroundings, and their contact with native peoples. In this dissertation I show women—traditionally forbidden in marine environments —participating in Northwest Coast steam tourism from its initiation, and influencing steamship company promotional language. I trace a history of women who enter the local recreational boating community and alter it with their home-making skills and their demand for "houseboats," and I map how domestic ideology can divide the built space of the boat into gender-specific territories. Women who labor in marine occupations (fishers, towboaters) cope with the limitations of a "masculine" environment. My work shows how female tourists, who typically cruise as "mates" with their captains/husbands, cope with these same limitations while bearing the added responsibility of answering to the patriarchal head of household; as a result, women who gain access to boats through their domestic abilities can be "ghettoized" in the galley. This project hypothesizes that "feminine discourse" (shaped by the Victorian cult of the home), together with the limitations of steamship transportation, led nineteenth-century female boat travellers to portray native women as "counterfeit ladies" and to seek homescapes in the mixed land/seascape. After the turn of the century-with the rise of the myth of the disappearing Indian, and the growing popularity of small-boat cruising—female boat tourists use feminine discourse to question their own position as outsider in the native world. Finally, I show that although literary works rely on seascape metaphors to symbolize woman's escape from the "social moorings" of gender expectations, these travellers tend to depict themselves in traditional domestic roles and find the waterscape largely "indescribable." Their accounts focus on "enfolding" nature into the ship's household, and emphasize female connections to the land.

Thesis (M.A.)--Georgia State University, 2008. / Title from file title page. Dr. Christine Skwiot, committee chair; Denise Z. Davidson, committee member. Electronic text (186 p. : col. ill.) : digital, PDF file. Description based on contents viewed August 5, 2008. Includes bibliographical references (p. 180-186).

The ideology of home—essentially the notion that "a woman's place is in the home"— tends to shape the expectations and assumptions of both men and women regarding the interests and abilities of women on the water. In "At Home Afloat: Gender and Domesticity in Northwest Coast Marine Travel Accounts," I analyze those expectations and their effects in a regional context. Reading accounts by female boat tourists between 1861 and 1990, I question the ways that gender influences the roles women play at sea, the spaces they occupy on boats, and the language they use to construct their experiences, their surroundings, and their contact with native peoples. In this dissertation I show women—traditionally forbidden in marine environments —participating in Northwest Coast steam tourism from its initiation, and influencing steamship company promotional language. I trace a history of women who enter the local recreational boating community and alter it with their home-making skills and their demand for "houseboats," and I map how domestic ideology can divide the built space of the boat into gender-specific territories. Women who labor in marine occupations (fishers, towboaters) cope with the limitations of a "masculine" environment. My work shows how female tourists, who typically cruise as "mates" with their captains/husbands, cope with these same limitations while bearing the added responsibility of answering to the patriarchal head of household; as a result, women who gain access to boats through their domestic abilities can be "ghettoized" in the galley. This project hypothesizes that "feminine discourse" (shaped by the Victorian cult of the home), together with the limitations of steamship transportation, led nineteenth-century female boat travellers to portray native women as "counterfeit ladies" and to seek homescapes in the mixed land/seascape. After the turn of the century-with the rise of the myth of the disappearing Indian, and the growing popularity of small-boat cruising—female boat tourists use feminine discourse to question their own position as outsider in the native world. Finally, I show that although literary works rely on seascape metaphors to symbolize woman's escape from the "social moorings" of gender expectations, these travellers tend to depict themselves in traditional domestic roles and find the waterscape largely "indescribable." Their accounts focus on "enfolding" nature into the ship's household, and emphasize female connections to the land. / Graduate and Postdoctoral Studies / Graduate

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