Ceremonial Dress

Weaving is one of the oldest handicrafts in the history of mankind and is one of the basic elements of both economic and social life in ancient societies. Women played a central role in this process, and weaving was closely associated with their labour. Written and visual documents obtained from archaeological excavations show that spinning and weaving were mostly performed by women. The depictions of spindles and spindle whorls found in grave finds and stelae also support this situation. Weaving, which was initially carried out by women as domestic production, expanded into palaces, temples, and private workshops due to increasing demand. While textile production was predominantly carried out by women in the Early and Middle Bronze Age, it is observed that men have been more involved in the institutional sector since the Late Bronze Age. While this trend continued in Middle Babylonia, both men and women worked as weavers in Neo-Assyrian and Neo-Babylonian palaces. However, there are very few references to women weavers in documents from temple and palace archives during the Neo-Assyrian period. The underrepresentation of women labourers in texts has led researchers to describe them as 'invisible workers'. Gender researchers emphasise that women's labour is often missing or ignored in historical documents. In the 1st millennium BC, the social structure became male-dominated, and wars and centralised states reinforced this situation. Although women's role was restricted, their status as mothers was preserved. In artistic depictions, women are depicted as wives and mothers within the family and are also shown with weaving tools. Although women have long been addressed in academic research, early studies generally reflected a male-centred historiographical approach. Women were mostly analysed as an isolated category and only exceptional figures were included in historical narratives. Women were constantly positioned as the "other". This article examines the place of women's labour in the weaving sector, its limits and its invisibility within the economic system in Neo-Assyrian, Urartian and Neo-Hittite kingdoms.

NUU-CHAH-NULTH ROBES--- NOOTKA SOUND --- CAPTAIN COOK
                          An interpretive anthropological study
                                                        of
  North West Coast indigenous symbolic design vocabulary origins.

In The Dance Continues, David Gyeong Han offers a deeply moving and accessible exploration of the Nuu-chah-nulth people's spiritual world-particularly through the lens of the Tloo-qwahnah (wolf dance) ritual. Drawing on personal stories, theological insight, and years of relationship with Indigenous communities on Vancouver Island, Han invites readers into a sacred journey of remembrance, resistance, and renewal.

of Law, UBC. This paper has been in development for some time and has greatly benefited from the insightful feedback of many colleagues. I would like to extend my gratitude to John Borrows, James Tully, Robert Nichols, Cliff Atleo Jr, Nicholas Kompridis, Isaiah Wilner, and Val Napoleon for their valuable input on early drafts. My thanks also go to Emre Kurultay, Corey Snelgrove, Margot Young, Carol Liao, Robert Clifford, Andrea Hilland, and Dory Nason for their assistance in the final stages. Finally, I am grateful to the anonymous reviewers for their helpful and encouraging comments.

In order to preserve and promote the dignity of the Sacred Liturgy, Sacred Ministers make use of Sacred Vestments while rendering services on behalf of the faithful to God. Such vestments have specific functions and their use is restricted to those functions for which they are designated.

In recent times, modern man has witnessed a subtle, if not enormous, shift from this perspective. In a post-covid world, where liturgical functions have permeated the media space, Liturgical Vestments, most times, are used out of their original liturgical contexts. There have been occasions where Liturgical Vestments have been used for creating media content on Facebook, Twitter, Instagram, and other media outlets.

The concept of “content creation” has to do with the production or making of media content for public consumption. It could come in various digital forms like video clips, images, etc. They are exposed to the public through various media channels, such as X, Facebook, Instagram, etc.
Without prejudice to the magisterial recommendation of the use of media in evangelisation,  the present work seeks to call to mind the sacredness of Liturgical Vestments and the uniqueness of their functions. It aligns itself with the observation of the Vatican II fathers, who recognised both the advantages and disadvantages that may arise from the proper or improper use of the media in evangelisation. 

To achieve this goal, we shall explain Liturgical Vestments while distinguishing them from Ecclesiastical Habits. We shall equally examine some abuses of Sacred Vestments and, in the final analysis, we shall review the significance of Sacred Vestments with reference to the Prayers Before Vesting and the Prayer for the Blessing of Vestments.

78) Assyrian royal eunuchs-It is suggested in RINAP 5/3 (2023), p. 32, that Sin-šuma-lišir, the eunuch who reigned briefly in 627-626 BC after the death of his protegé Aššur-etel-ilani, 'was not a member of the royal family'. This echoes statements by E. Frahm, A Companion to Assyria (2017), pp. 191, 198, that 'Sîn-šumu-lišir ascended the throne himself, effectively ending more than a thousand years of uninterrupted rule by members of the Adasi dynasty', though a footnote adds "that it cannot be entirely excluded that he too was a member of the royal family". No DNA evidence is yet available, and no reason is given for the assumption that Sin-šuma-lišir was not of royal blood. An alternative hypothesis, helping to account for the substantial number of eunuchs employed in the Assyrian administration, is that they were largely or entirely drawn from the ranks of superfluous male children born to royal concubines. There are likely to have been many of these princesses and young women who had arrived with consignments of tribute or booty. The hypothesis was first aired, so far as I know, in a work of fiction by N. Guild, The Assyrian (1989), pp. 17-23. The book may not have been read by many academics but that does not detract from the plausibility of the hypothesis. It has been mentioned at least twice in papers that should have been seen by epigraphists, in 2004 (Fs Larsen, p. 457) and 2009 (Fs Parpola, p. 252), and I am unaware of any serious argument that has been raised against it. It is supported by the fact that N. Ziegler has independently concluded from ample evidence that the kirisaqqum attendants prominent in the court of Zimri-Lim at Mari were eunuchs, sometimes perhaps eunuchs of royal parentage, with the suggestion of direct continuity of practice from an even earlier date in the third millennium through to the first (Academie des inscriptions et belles-lettres, Comptes rendus, janvier-mars 2019, Paris, pp. 103-106).

There are many uncertainties about Neo-Assyrian palaces. One is that the records available are liable to be deceptive and/or incomplete: deceptive because significant features were missed in the course of excavation, incomplete partly because much was destroyed or inaccessible but mostly because there was inadequate time, money and incentive to examine the remains properly. It is arguable how far the architecture and working practices of these extraordinary buildings can sensibly be restored or imagined. For instance one nineteenth-century assumption was that walls generally met at right-angles, which may be unsound but probably reflected the original architects' wishes. This paper addresses neglected features of the provincial palace at Til-Barsib on the Euphrates and of the main royal residence at the capital city of Khorsabad. I am grateful to Kirsten Neumann and Donald Sanders for their input.

This paper explores the Assyrian royal banquet through a sociological and anthropological analysis of the extant visual evidence from the first millennium BCE. It focuses specifically on the immaterial aspects of commensality (hierarchies, positions, gestures, etiquette, proxemic, hygiene), the study of which reveals that these contributed to the integrity of a culture and the evolutionary success of the group.

Culturally safe care is gaining traction in health policy, yet the health disparities faced by Indigenous populations persist. In addressing this discrepancy, this thesis addresses the different ways culturally safe care is defined, envisioned, and applied within health policy, Indigenous nursing practice, and within Nuu-chah-nulth communities. The research was conducted in partnership with the Nuu-chah-nulth Tribal Council (NTC) Nursing Services on the Canadian West Coast. This project involved two years of collaborative ethnographic field research based in Port Alberni, BC. My role at the NTC was both a student ethnographer and an embedded health systems researcher. Data was also collected from semi-structured narrative interviews with nurses, community members, and health leaders and participant observation of nursing visits, health-related workshops, and community events. Findings illustrate that Indigenous self-determination 1 I use the term First Nations to reflect that this research was conducted with Nuu-chah-nulth First Nations. However, I also recognize the likelihood of similar or overlapping experiences shared by Metis, Inuit, and other Indigenous Peoples living in British Columbia and Canada more broadly and so I also use the term Indigenous. Use of the term Aboriginal is applied to reference the language used in Canadian legislation.

No one story can capture the diverse experiences of Aboriginal children sent to residential schools. A prospective teacher of Aboriginal descent offers her perspective on the young adult novel, "My Name is Seepeetza," which chronicles a young girl's life at a residential school in the mid-twentieth century. The author compares the experiences of young Martha in the story with those of her own grandmother and other Native children in various Canadian provinces. She suggests that the book is a valuable and accessible introduction to the history of First Nations in Canada.

Not only has the culture been interpreted and reinterpreted, but the data gathered by Boas have been quoted, paraphrased, dismissed, corrected, and occasionally, one suspects, rewritten. Upon closer examination, then, one is tempted to leave the Kwakiutl and find some undiscovered civilization in Antarctica, and with Finally, the prestige system, including the rank structure and an individual drive for prestige, was essentially adaptive in its nature and functioning: it served to facilitate the adjustment of the population as a whole to its environment. Let us consider these aspects of the new orthodoxy more carefully. Rank versus class. Since the publication of the influ-etia1 articles of Drucker (1939) and Codere (1957), the generally accepted view of the Northwest Coast has been that it was a rank, not a class, society. The idea that classes existed in Kwakiutl society, according to Codere (1957:473), is a result of "careless definition" and "faulty logic." Taking her own definition from Parsons (and ignoring such matters as differential access to strategic productive resources and economic exploitation), Codere argues that there was no distinct class of commoners in Kwakiutl society.

An academic costume code and an academic ceremony Guide specify the
rules of both dress and ceremonies.
The symbols used in academia are borrowed from ancient sources and
giving new meaning. The mace, for example, staff carried by chief linguist
to serve and protect both the clan and authorities, was adopted as the
academic symbol of a Vice-Chancellor's authority. It is said also that
traditional colours synonymous with the church, royalty and medicine
were borrowed to become the faculty colours for religion, law, and
medicine. Unfortunately, students of today know little about the
symbolism of academic traditions. While there is no penalty for
disregarding the academic code or the academic ceremony guide,
voluntary observation and a willing resolve to pass them to the next
generation would serve as a pride of place in UEW. As registrars and
members of convocation, our adhering to academic ceremony guidelines
and imparting this knowledge will go a long way to ensure that UEW
tradition lives on.

This essay examines the relationship between Nuu-chah-nulth ancestral belongings assembled on the third voyage of James Cook and a set of eighteenth-century watercolor albums produced in London by Sarah Stone. The translation of Mowachaht/Muchalaht material heritage from Nootka Sound (Vancouver Island) into watercolor image-proxies allows us to follow their storied social lives: their cultural significance prior to leaving their homelands and shorelines; their position in the collection and display of "artificial curiosities" at Sir Ashton Lever museum in Leicester Square, London; their replication by Stone, an artist who tested the boundaries of watercolor as a gendered "polite" art; and their present-day meanings for Nuu-chah-nulth creators and the descendants of those who met Cook in 1778. By attending to the various elisions between object and image, this research explores the potential of historic ethnographic archives and collections to produce a multiplicity of readings across various communities of knowledge, cultures, and time periods.

EASTERN EUROPEAN HISTORY REVIEW: LA RIVISTA Il Comitato redazionale e scienti co è lieto di presentare al pubblico la rivista scienti ca Eastern European History Review. Con un carattere internazionale e interdisciplinare, una cadenza annuale e una fruibilità open access la rivista focalizza i propri interessi sulle dinamiche occorse nell'Europa Orientale durante tutta l'età moderna (XIV-XIX). Eastern European History Review è espressione del Centro Studi dell'Università della Tuscia CESPoM (Centro Studi sull'età dei Sobieski e della Polonia Moderna) nato nel  per intuizione del Prof. Gaetano Platania, Direttore Emerito della Rivista. L'iniziativa editoriale che presentiamo nasce dall'evidente mancanza in Italia di una rivista scienti ca relativa alla storia dell'Europa centro-orientale in Età Moderna, nonostante la penisola abbia giocato un ruolo fondamentale per la Storia e la Cultura di una parte integrante del continente, a torto considerata come lontana e periferica. Consapevoli di questo, il Comitato ha posto quale obiettivo primario della Eastern European History Review quello di off rire uno spazio di ri essione e di discussione su temi che appartengono alla storia dell'Europa centro-orientale, e insieme alle relazioni-politiche e culturali-che questa vasta area del Vecchio Continente ha avuto con l'occidente d'Europa, e l'Italia in particolare, incoraggiando il dialogo tra studiosi e esperti di settore, e tra diff erenti approcci della ricerca scienti ca. Il Comitato Redazionale e Scienti co EASTERN EUROPEAN HISTORY REVIEW: THE JOURNAL  e Editorial and Scienti c Board are proud delighted to present the Eastern European History Review under the aegis of Sette Città Editore.  e Eastern European History Review is an international and interdisciplinary annually online and open access peer-reviewed journal about studies on Ceantral and Eastern Europe in the Modern Age (XIV-XIX).  e Journal is also the expression of the Study Center CESPoM (Centro Studi sull'età dei Sobieski e della Polonia Moderna-Center Study on the Age of Sobieski and Modern Poland) of the University of Tuscia, born in , from an idea of Prof. Gaetano Platania, today Director Emeritus of this journal. It publishes articles with signi cant approaches and original interpretations in all research elds concerning Central and Eastern Europe, with speci c attention to the History sciences.  e editorial initiative we present comes from the obvious lack of a journal, in Italy, concerning the history of Central and Eastern Europe during the Modern Age, this despite its fundamental role in the history and culture of that part of the continent, wrongly considered distant and peripheral. Quite the contrary is true, in fact. Main objective of the journal is to create a space for re ection and discussion on topics pertaining to Central and Eastern Europe, but also relations with Continental Europe, encouraging dialogue between scholars and experts in the eld, and between diff erent approaches of scienti c research.

Culturally safe care is gaining traction in health policy, yet the health disparities faced by Indigenous populations persist. In addressing this discrepancy, this thesis addresses the different ways culturally safe care is defined, envisioned, and applied within health policy, Indigenous nursing practice, and within Nuu-chah-nulth communities. The research was conducted in partnership with the Nuu-chah-nulth Tribal Council (NTC) Nursing Services on the Canadian West Coast. This project involved two years of collaborative ethnographic field research based in Port Alberni, BC. My role at the NTC was both a student ethnographer and an embedded health systems researcher. Data was also collected from semi-structured narrative interviews with nurses, community members, and health leaders and participant observation of nursing visits, health-related workshops, and community events. Findings illustrate that Indigenous self-determination 1 I use the term First Nations to reflect that this research was conducted with Nuu-chah-nulth First Nations. However, I also recognize the likelihood of similar or overlapping experiences shared by Metis, Inuit, and other Indigenous Peoples living in British Columbia and Canada more broadly and so I also use the term Indigenous. Use of the term Aboriginal is applied to reference the language used in Canadian legislation.

The aim of this article is to analyse the relations of the three Ottoman vassal provinces (Transylvania, Moldavia and Wallachia) during the last years of the Long Turkish War (1591/93–1606). The provinces rebelled against the Ottomans at the beginning of the war. Then influenced by the policies of their dynasties or due to the military occupation of the neighbouring great powers such as the Habsburg monarchy, Poland and the Ottoman Empire, they changed the sides of the conflict. The Movilăs (or Movilă family) tried to govern two Romanian voivodships, Moldavia and Wallachia simultaneously. They had a good relation with the Ottomans and they supported rule of István Bocskai (r. 1604–1606), who rebelled against the Habsburgs in 1604 and was elected as the Prince of Transylvania and Hungary by the Hungarian rebels. The voivode of Wallachia, Radu Şerban (r. 1601, 1602–1610, 1611), who secretly allied himself with the Habsburgs, while simultaneously being recognised by the Ottoman side al...

Writers on the history of academic dress sometimes mistake which medieval garments were the antecedents of those worn in modern times. This happens especially when they misinterpret the evidence from memorial brasses and other pictorial sources. The situation is complicated by the fact that several Latin terms are used for a single article of dress in early university and college regulations and one term may refer to quite different articles at different periods. Now, as then, it is common to use words for clothing in both a narrow and a broad sense: for example, in modern English we use 'jacket' and 'coat' with various meanings, some of them overlapping or interchangeable. Similarly, in writing about medieval dress 'gown' or 'robe' may be a very specific item distinct from 'cassock' or 'habit' at one point, but any long, loose garment at another. However, if we can identify the various articles of academic dress in the late Middle Ages and how they were worn together in layers, I believe it will be easier to understand how they evolved into the garments in use today. We shall see that each of these articles remains within the particular category of garments to which it belongs (cassock, gown, habit or hood), although it may alter significantly in appearance over the centuries. Each category of garments forms a distinct layer in the medieval and early modern periods: articles do not migrate from one layer to another, and the order in which the layers are worn does not change. Academic dress exhibited the same general pattern (but by no means uniformity) all over western Europe in the Middle Ages, but it diversified along national lines from the sixteenth century onwards. 1 This paper is concerned with developments in England. Important pioneering studies, like E. C. Clark's 'English Academical Costume (Mediaeval)', 2 provide a mass of detailed evidence, some of it difficult to interpret I am very grateful to Professor Bruce Christianson for reading earlier drafts of this article and making many valuable comments.

In 1935 L. H. Dudley Buxton and Strickland Gibson wrote that 'the history of academical costume is one of great difficulty and one which at present has no authoritative historian'. 1 W. N. Hargreaves-Mawdsley is generally acknowledged to have succeeded in filling that role with the publication three decades later of his History of Academical Dress in Europe until the End of the Eighteenth Century. 2 Charles A. H. Franklyn welcomed it in a short review, declaring, with an echo of Buxton and Gibson, that Hargreaves-Mawdsley had 'tackled a most difficult subject in a masterly manner and his book, filling a long-felt need, will remain for all time the standard work on the subject and a monument to his industry'. 3 From Franklyn that was praise indeed! While he picked up one or two errors of fact, he did not detector at any rate did not comment on-the numerous inaccuracies the book contains in references to the pictorial evidence. As a conventional historian, Hargreaves-Mawdsley was more at home with textual records than pictorial ones. I suspect that he made notes of what he saw-or sometimes thought he saw-in the images of academic dress he examined, but did not check his draft text later against the original materials. And yet, almost all the engravings he cites in the two chapters on Great Britain and Ireland were available to him in the Bodleian Library in Oxford. As far as other material is concerned, the present-day researcher enjoys a distinct advantage: many of the portraits Hargreaves-Mawdsley saw perhaps only once or knew from indifferent black-andwhite photographs in books are now recorded in fully illustrated catalogues or can be viewed, often in colour, on the Internet. I am very grateful to Professor Bruce Christianson for his valuable comments on an earlier draft of this article.

Final approval and acceptance of this thesis is contingent upon submission of the final copy of the thesis to Royal Roads University. The thesis supervisor confirms to have read this thesis and recommends that it be accepted as fulfilling the thesis requirements: Dr. Milton McClaren [signature on file] ʈiič-mɑɫ-ɴi 3

One might perceive the Middle Ages as an era of certain rights and privileges. Social stratification or the conformation of a group’s identity were all established around privileges in the Kingdom of Hungary. In the medieval period, as opposed to a modern state, the most important constructors of a group’s identity were privileges. When members of a social group bear identical prerogatives, that group can be recognized as an order or estate. The ecclesiastic order existed side-by-side with the noble estate. In possession of political power were strictly those who were at the top of the strongly hierarchical system. However, in the Kingdom of Hungary, the significance of the ecclesiastical order was dwarfed by the importance of landed nobility. Some five percent of the population was of nobles, who also held political power. Until the end of the 15th century, the members of this stratum were equal in law. Only distinctions in financial situation can be noticed during the 14th and 15t...

A rtist, teacher, historian, curator, poli^ tical and environmental activist, Doreen Jensen was born in Kispiox and delivered by a medicine woman in her greatgrandmother's bedroom. In the interview that follows, Doreen talks about the role of the traditional Gitxsan artist and the significance of dance, song, performance, story-telling, and the visual arts in the everyday life of

In the literature, much emphasis has been placed on the Kwakw a k a ’wakw winter ceremonial with its lore of cannibalism, the taming of a man gone wild, its intriguing dances, vibrant and intricately carved masks, its art, drama, and its interaction with the spirit world. Many of these writings attempt to re-interpret the Boas and Boas-Hunt materials in an effort to gain an understanding of the winter ceremonial’s fundamental meaning. This article moves the discussion of the Kwakw a k a ’wakw ceremonial in a different direction. By considering the Kwakw a k a ’wakw summer ceremonial, its connection to salmon and traditional animistic beliefs, we begin to understand how Kwakw a k a ’wakw cosmology was sensitive to salmon ecology. I argue that Kwakw a k a ’wakw beliefs connected to the summer ceremonial not only promoted salmon stewardship but that it was upon this belief system and the corresponding practices that the success of the famous winter ceremonial relied.

Abstract.—There has been increasing concern about sustainability in harvesting and marketing of non-timber forest products in North America. This paper examines traditional approaches and practices for use of plant resources by Aboriginal peoples and discusses their applications in a contemporary context. Philosophies and attitudes of caring and respect are embodied in many traditional resource use systems, and these can become models for developing a responsible land ethic as an essential component of any program of sustainable land use. Aboriginal peoples have also developed and used a variety of practices and techniques in resource management that maintain the capacity for growth and regeneration of species being harvested, including re-planting and transplanting, pruning and coppicing, and burning. These also have relevance in current harvesting and pro-duction systems. Traditional systems of tenure, too, have enabled Aboriginal peoples to control access and monitor impacts of u...

Banks in 1962: a rich lode which other scholars immediately began to mine. He started drafting the life of Cook in 1967, the year in which he retired from Victoria University of Wellington, and, at this point, one can sympathize with his regret at any interruption. J.C. Beaglehole died on 26 March 1971, and his masterly and almost universally acclaimed Life of Captain James Cook appeared in 1974.4 Beaglehole's Cook offers as complete a study as one could expect a single scholar to produce. It is to be admired not just for its thorough ness but also for its erudition, style, and scholarly integrity. Having read Beaglehole, one might ask if there is anything else to say. The answer, as these papers show, is that Beaglehole's editions of the journals make possible a reassessment not only of Cook but, to some extent, of Beagle hole. He has paved the way, not closed it off. It is a measure of the power of his contribution that in the past few years much valuable scholarship has come to maturity. Like any biographer, Beaglehole focussed on his subject. The lens of his scholarship threw an intense light on Cook, but sometimes cast a shadow on those who surrounded him. In his paper on "Cook's Post humous Reputation," Bernard Smith has pointed out how the eulogists of the late eighteenth century excluded other individuals from their orations lest mention of their achievements diminish those of the hero. To some extent, perhaps, Beaglehole shared this tendency. Cook was his hero, and other men were sometimes judged harshly. David Mackay, Howard T. Fry, and to some extent Michael E. Hoare all assert the im portance of men who were Cook's contemporaries. Joseph Banks, Alex ander Dalrymple, and the two Forsters5 made fundamental contribu tions to Cook's voyages. Clearly their careers were profoundly influ enced by their association with Cook. But it is also true that Cook's stature was enhanced, not diminished, by the men that surrounded him. As the old Maori saying, which Beaglehole uses to sum up Cook, has it, "a veritable man is not hid among many."6 Perhaps surprisingly, given Beaglehole's exhaustive work, there are even some new perspectives emerging on Cook the man. Research prompted by bicentennial celebrations is producing new insights into Cook's early life in Yorkshire and the extent to which local connections explain his otherwise curious decision to join the Royal Navy in 1755. The last few years of Cook's life also bear re-examination, and Sir James Watt provides intriguing new evidence on the state of Cook's health on ROBIN FISHER & HUGH JOHNSTON Williams shows how he contributed to the emergence of a definite coast line out of the clouds and fogs of cartographers' imaginings. As in the south, Cook's influence did not end with his departure, and Christon I. Archer explains how the appearance of his account of the third voyage taught the Spanish the importance of publicizing their own efforts to ex plore the northwest coast of America. By then, however, it was too late, for Cook's presence on the coast resulted in the development of the seaotter trade and the influx of British and American traders. Another aspect of Cook's explorations that demands attention, in both the north and south Pacific, is their consequences for the indigenous people. Here, in the tradition of Beaglehole's "Note on Polynesian History," 10 the methods of historians and anthropologists need to be brought together in an effort to achieve some understanding of both sides of the relationship that developed between Cook's men and the people of the Pacific. Hitherto, European writing has been dominated to a considerable extent by the "fatal impact" view, 11 which tends to obscure any reciprocity that may have existed in the contact situation. The extension of this line of thought, sometimes expressed at the con ference, is the notion that there are two points of view on Cook's pres ence in the Pacific-that of the European and that of the Pacific people-and that these views are necessarily distinct and different. In his paper, Robin Fisher tries to show that a reciprocal relationship, which neither group dominated and both benefitted from, developed between Cook's men and the Indians of Nootka Sound. If nothing else, both cul tures also have in common the subsequent manipulation of Cook's memory to suit current social and political concerns. As the prefaces and footnotes of his volumes indicate, J.C. Beaglehole, like all scholars, drew on the knowledge of others. Yet he dominated the field of Cook studies in a way that no individual now can or, perhaps, ought to do. To carry the task further, to better understand the full scope of Cook's explorations and their impact, it is necessary to bring together people from many disciplines, individuals with different ex pertise but with a common interest. Those who participated in Simon Fraser's Cook conference demonstrated that, like the voyages them selves, Cook studies are now very much a cooperative enterprise.

If one wishes to investigate the Principality of Transylvania from a legal history or
international law perspective, one will find oneself in a conundrum. The primary reason
for this can be found in the political, legal and historical disputes between Hungary
and Romania regarding Transylvania. The other reason is that there are still a number
of historical sources which do not offer a consensus regarding the legal status of the
Transylvanian state existed between 16-18 centuries. Many of these sources state that
the Principality of Transylvania was a semi-independent state under the suzerainty
of the Ottoman Empire2, however, the principality had all the mandatory elements
required by international law for modern statehood3. According to new research
we should overwrite the old principles surrounding the question of statehood. The
above mentioned disputes between Hungary and Romania are not only present in the
diplomatic channels, but also at a societal level, which means that all research has to
be mindful of this too. It is also noteworthy that the historical meaning of the word
Transylvania also had a different content, as opposed to nowadays. Also Transylvania
means something else in geography, politics, international law or literature, but again,
also at a societal level.
This essay is a study of the historical Principality of Transylvania with a focus on
legal criteria, and without involving politics. The theme of the essay is the time of
the independent state, so the period between 1526-1711. The research primarily
focuses on the following question: was Transylvania an independent country in the
investigated centuries, did it have statehood?

Ce document est protégé par la loi sur le droit d'auteur. L'utilisation des services d'Érudit (y compris la reproduction) est assujettie à sa politique d'utilisation que vous pouvez consulter en ligne. https://apropos.erudit.org/fr/usagers/politique-dutilisation/ Cet article est diffusé et préservé par Érudit. Érudit est un consortium interuniversitaire sans but lucratif composé de l'

When Captain Cook and his crew arrived on the West Coast of Vancouver Island in March of 1778 they did not anticipate that they would spend an entire month with the Nuu-chah-nulth people who lived there. One of their two ships needed repair, requiring an extended stay at Nootka Sound. John Webber, the artist aboard the Cook's third expedition, used this time to make elaborate drawings and watercolor paintings of Nuu-chah-nulth people, their homes, material culture and landscape. Captain Cook and crew traded brass buttons and other metals for examples of dress, ceremonial artifacts, and other trade goods, many of which are now in the collections at the British Museum (Cook & Beaglehole 1999). Long before Cook's arrival, Nuu-chah-nulth maintained extensive trade networks by land and sea with other indigenous communities along the Northwest Coast and into the Arctic and interior of what is now British Columbia. I examine this tradition of producing bodily adornments and clothing for trade with outsiders, from the 1700s through today, by looking at early examples in museum and archival collections and concluding with an ethnography of contemporary artists and designers. This research topic is relevant to the "Blending Cultures" theme of this year's ITAA conference by focusing on the ways Nuu-chah-nulth design has shifted and changed according to outside demand, particularly tourist markets past and present. Because the annual conference takes place in Vancouver, this paper will also provide ITAA membership with an opportunity to learn about the unique design aesthetic of Northwest Coast First Nations and their long history of producing and trading goods. Research Methods Since the fall of 2009 I have engaged in community-based ethnographic research among Nuuchah-nulth communities along the West Coast of Vancouver Island. I have worked closely with artists and have kept field notes in addition to conducting formal interviews (video and audio-recorded) with designers and community members. I also conducted historical research that chronicles the longstanding tradition of trade and exchange of design ideas on the Northwest Coast. Museum collections typically have many 19 th century objects, with some collections containing late 18 th century trade goods. Collections surveyed for this research project included: British Museum, Berlin Ethnologisches Museum,

In 2015, the British Columbia (BC) Ministry of Education mandated that local Indigenous knowledge, pedagogy, and worldviews be embedded in all K-12 curricula, but most BC music teachers have been unable to fulfill this directive because they are unfamiliar with Indigenous cultural practices. We designed this multiple case study, informed by Indigenous Protocols and worldviews, to address this gap of knowledge and understanding, so educators might learn how to enact the new curriculum ‘in a good way’ (i.e. in a way that aligns with Indigenous peoples’ ways of knowing). We used document analysis and surveys to identify music educators and Indigenous community members who together had already been successful in embedding local Indigenous knowledge in music classes. We interviewed 51 music teachers, culture bearers, cultural workers, and students to learn how they had done this, and whether they found that such embedding had contributed to fostering cross-cultural understanding and resp...

Not only has the culture been interpreted and reinterpreted, but the data gathered by Boas have been quoted, paraphrased, dismissed, corrected, and occasionally, one suspects, rewritten. Upon closer examination, then, one is tempted to leave the Kwakiutl and find some undiscovered civilization in Antarctica, and with Finally, the prestige system, including the rank structure and an individual drive for prestige, was essentially adaptive in its nature and functioning: it served to facilitate the adjustment of the population as a whole to its environment. Let us consider these aspects of the new orthodoxy more carefully. Rank versus class. Since the publication of the influ-etia1 articles of Drucker (1939) and Codere (1957), the generally accepted view of the Northwest Coast has been that it was a rank, not a class, society. The idea that classes existed in Kwakiutl society, according to Codere (1957:473), is a result of "careless definition" and "faulty logic." Taking her own definition from Parsons (and ignoring such matters as differential access to strategic productive resources and economic exploitation), Codere argues that there was no distinct class of commoners in Kwakiutl society.

In 2015, the British Columbia (BC) Ministry of Education mandated that
local Indigenous knowledge, pedagogy, and worldviews be embedded in
all K-12 curricula, but most BC music teachers have been unable to fulfill
this directive because they are unfamiliar with Indigenous cultural practices. We designed this multiple case study, informed by Indigenous
Protocols and worldviews, to address this gap of knowledge and understanding, so educators might learn how to enact the new curriculum ‘in a good way’ (i.e. in a way that aligns with Indigenous peoples’ ways of knowing). We used document analysis and surveys to identify music educators and Indigenous community members who together had already been successful in embedding local Indigenous knowledge in music classes. We interviewed 51 music teachers, culture bearers, cultural workers, and students to learn how they had done this, and whether they found that such embedding had contributed to fostering cross-cultural understanding and respect. Participants reported that singing and drumming, taught orally in tandem with related stories, were the most prevalent forms of cultural practice, and that establishing relationships and following local Protocols led to greater cross-cultural understanding and respect.

The Neo-Assyrian palace was the centre of power and its access was obviously highly regulated, but not impossible. In fact, both material and textual evidence proves that foreigners coming from neighbouring kingdoms were on occasions hosted in the palace. Admittance was not immediate but mediated by procedures and formalities, and presence before the king entailed following a number of rules of conduct, etiquette, decorum, courtesies and good form. This is the so-called ‘royal protocol’, on which iconographic sources, architectural settings, and royal texts shed light. Nonetheless, despite studies on a variety of aspects, there appear to be few or even no specific studies on the ‘royal protocol’ at the Neo-Assyrian court, with special regard to foreigners.
This paper fills part of this gap by analysing the evidence coming from Sargon II’s reign: 1) texts and bas-reliefs, which outline rules of access, foreigners’ behaviour and king’s appearance, and 2) architectural hints, which help in reconstructing routes and rooms earmarked for foreigners.

At the beginning of the 16th century the Diocese of Transylvania, which was over 60,000 square meters, had an extensive ecclesiastical infrastructure. Under the bishop's leadership, a 24-member cathedral chapter led the 600 parishes in the thirteen main districts. More than 1,000 monks lived in over fifty monasteries. This seemingly powerful community has practically ceased to exist within the short 25 to 30 years due to the desire for spiritual renewal and social policy. Without its bishopric and chapter leader, there was only one monastery and about thirty parishes.
It was saved from the total destruction by the incredibly coherent and persistent work of the Jesuits, and by the counter-reformation that strengthened with the help of the Habsburgs, and by - most of all - the few faithful Catholics and their self-organizing activities. Thus, the Catholic autonomy was strengthened by the hierarchically organized Catholic Church that secular believers gained a status that is unique throughout the world. The purpose of my paper is to present that age and the birth of Catholic Status, also known as Catholic autonomy.

Preface In the process of exploring a collection of Nuu-chah-nulth narratives about the provider "Umeek" as learning sites, it became critical to understand the epistemological relationship between Nuu-chah-nulth ways of knowing, the territory, and the relationships between the two. The epistemology of Hisuk ish ts'awalk, or "oneness" (E.R. Atleo, 2004) provides clues to the learning process in Nuu-chah-nulth culture. This paper begins to look at how territory is embodied by Nuu-chah-nulth and how Nuu-chah-nulth are/have been "embodied" by the territory. Specifically, I look at some of these relationships within the territory of the confederated Ahousaht First Nations with a focus on sacred sites as touchstones for embodied knowledges.

Fur and exotic animal materials are appealing resources in the creation of fashion embellishment. This article focuses on the design values of fur, feathers and exotic skins as luxury decoration and suggests alternative non-animal approaches to embellishment which could be adopted by designers. The development of alternative embellishment samples utilizes unusual non-animal materials and experimental textile embellishment techniques through a process of reflective practice. Alternative materials and processes are inspired by the decorative appeal of fur and exotic animal materials, partly identified through engagement with industries associated with the application of fur and exotic animal materials. This article thereby explores the themes of: Rarity, connection to nature, craftsmanship and textural quality. Practice developments of two novel textile embellishment techniques that predominantly use glass yarn are presented: “Adapted wig-making with embroidery” and “threading rubber.” This constitutes a range of textile samples and an embellished garment exhibited in Fashioned from Nature at the Victoria & Albert Museum (UK) and associated world tour (2018–2021). The research derives from a personal motivation concerning the use of animal materials in fashion, as well as from prior experience working in luxury fashion houses where animal materials were used as decoration.

In her recent book, Svärd uses theories of hierarchical and heterarchical power to reveal how women wielded power within the highest echelons of the Assyrian Empire. Svärd determines that the queen occupied a distinct position in the state hierarchy, separate from the king, and that only one woman at a time could be queen. The queen could retain her post even after the king died, though the new king could replace her if he deemed it necessary. The king decided the queen mother's role, depending on political circumstances. Both queens and queen mothers ran large, lucrative estates and participated in religious ceremonies. During the Sargonid period, military units were attached to their households. In some official spheres of action, their power could be qualitatively similar to that of the king, and in a crisis, they could even act for him. Other women associated with the palace, such as royal daughters, female administrators, and workers, were more apt to develop power heterarchically, through petitions, negotiation, or communication networks. Wishing to expand upon her theoretical approach, Svärd has studied diachron-ic changes in Assyrian queenship, concluding that the office developed to meet the needs of family and dynasty. In addition, I argue here that the demands of an expanding empire required the king to delegate authority to trusted relatives. Thus, as the empire reached its peak under the Sargonid kings, royal women naturally gained power and prominence, and kings benefited. For example, the queen's prosperous estates and business ventures allowed her to help fund the military as well as some temples and building projects, and so defray the costs to the throne. All of this shows that Assyrian women had individual agency and authority, and could influence the king's decisions. Despite the value of theory, it is also necessary to consider women individually, in the context of their times, and as they responded to unique circumstances.

Assyria (911-612 BCE) can be described as the founder of the imperial model of kingship in the ancient Near East. The Assyrian court itself, however, remains poorly understood. Scholarship has treated the court as a disembodied, textual entity, separated from the physical spaces it occupiednamely, the palaces. At the same time, architectural analyses have examined the physical structures of the Assyrian palaces, without consideration for how these structures were connected to people's lives and works. The palaces are often described as secluded, inaccessible locations. This study presents the first model of the Assyrian court contextualized in its actual palaces. It provides a nuanced model highlighting how the court organized the immense flow of information, people and goods entering the palace as a result of the empire's increased size and complexity. It argues that access to the king was regulated by three gates of control which were manned by specific types of personnel and a more situational organization that moved within the physical spaces of the palace and was contingent on the king's activity.