A Global Perspective on the Ritual Use of Caves
Publication Year: 2012
Published by: University Press of Colorado
Title Page, Copyright, Dedication
This volume was conceived as part of a line of research that began while I was a graduate student at the University at Buffalo, where I became interested in how space is conceptualized by animals and humans. I had always been fascinated by caves, and my work in Mesoamerican cave...
Note on Radiocarbon Dating
Caves are special places. They are mysterious. They captivate us. They draw us in. They can protect or entrap. Whether they fascinate or frighten, we recognize caves as otherworldly, transitional, or liminal. Archaeologists are interested in caves because many are data rich, containing...
Part I: Old World Ritual Cave Traditions
1. Ritual Cave Use in European Paleolithic Caves
This chapter examines evidence for ritual Paleolithic cave use in Europe. It begins with a case for limited ritual use of a deep cave by Neanderthals prior to the Upper Paleolithic and the arrival of modern humans in the area. Numerous examples of caves used for rock art by modern humans...
2. Constructed Caves: Transformations of the Underworld in Prehistoric Southeast Italy
This chapter examines long-term transformations in the human use and perception of natural and artificial caves, particularly as sacred spaces, between the Upper Paleolithic and the Bronze Age in the Apulia region of Southeast Italy (ca. 34,000 BP−3000 BP/1300 BC) (figure 2.1, table 2.1)....
3. Caves of the Living, Caves of the Dead: Experiences Above and Below Ground in Prehistoric Malta
In the early prehistory of the Maltese islands, the construction of the ritualized use of caves and cave-like spaces above and below ground was an important materialized multiple metaphor for the rituals of the living and the dead, reproducing in miniature form the island itself. A further...
4. Landscapes of Ritual, Identity, and Memory: Reconsidering Neolithic and Bronze Age Cave Use in Crete, Greece
The island of Crete, lying on the southern border of the Aegean Sea, is rich in caves and rockshelters. One estimate, probably conservative, places the total at around 2,000 (Davaras 1976, 42), of which approximately 10 percent have produced material dating to phases of the Neolithic...
5. Caves and the Funerary Landscape of Prehistoric Britain
The extensive tradition of archaeological research in Britain has focused mainly on monuments, stratified occupation sites, and humanly modified landscapes, and only in the past two decades has an awareness of natural-place archaeology become salient in intellectual and curatorial...
6. The Subterranean Landscape of the Southern Levant during the Chalcolithic Period
Human beings find caves, and the subterranean dimension in general, alluring. But the subterranean is also viewed with trepidation, the locus of unknown dangers and mysteries. The idea of the cave as a place of divine immanence, a zone of contact with “otherworldliness,” is one that extends...
7. The Chamber of Secrets: Grottoes, Caves, and the Underworld in Ancient Egyptian Religion
Ancient Egypt provides the curious case of a theology in which deep caverns play a central role, but without the presence of natural caves upon which theologians could draw for inspiration. Egyptian cosmology is filled with cave symbolism. For example, Egyptians believed that the...
8. Caves as Sacred Spaces on the Tibetan Plateau
Caves—both natural and created by excavation—are common on the Tibetan plateau. Although the beginnings of cave use on the plateau are currently unknown, caves became especially important with the advent of Buddhism in the seventh century AD. Today, caves continue to be used in...
9. Differential Australian Cave and Rockshelter Use during the Pleistocene and Holocene
Many researchers have noted local changes in cave and rockshelter use in different parts of Australia from the Late Pleistocene to the Middle and Late Holocene. In many parts of the country rockshelters in more-remote and/or less-accessible locations were adorned with rock art in the...
Part II: New World Ritual Cave Traditions
10. Caves as Sacred Space in Mesoamerica
Mesoamerica is a term coined by Paul Kirchhoff (1943) to describe a geographical region that includes most of Mexico, all of Guatemala, Belize, and El Salvador, and parts of Honduras, Nicaragua, and northern Costa Rica (figure 10.1, table 10.1). Using ethnohistoric and linguistic data gathered...
11. Footsteps in the Dark Zone: Ritual Cave Use in Southwest Prehistory
Published studies describe numerous caves in the Southwest as shrines or ceremonial sites. Despite this recognition, there has been little attempt to explore what Walter Hough (1914, 91) described almost a century ago as a “cave cult” that “has survived to the present.” The purpose of the present...
12. Forty Years’ Pursuit of Human Prehistory in the World Underground
In Eastern North America, systematic archaeology in big caves with miles of dark zone began during the 1960s. Research goals, research techniques, and interpretative frameworks have changed significantly over the past 50 years. The 50 years began in 1963 when Joe Caldwell— then...
13. A New Overview of Prehistoric Cave Art in the Southeast
This chapter is designed to serve as an introduction to a prehistoric cave-art tradition that has only come to light over the past two decades in the Appalachian Plateau uplands of Southeastern North America. First identified by archaeologists in 1980, this cave art represents a widespread, complex, and...
14. Reevaluating Cave Records: The Case for Ritual Caves in the Eastern United States
Caves and rockshelters in the minds of archaeologists have historically been cast in the role of temporary shelters and camps. In this chapter I suggest that caves and at least some rockshelters, including several archaeologically well-known locales, were regarded in the past as places...
15. Ceremonial Use of Caves and Rockshelters in Ohio
Caves and rockshelters represent highly specialized environments within broader cultural systems. Their occupation can be found in Asia during the Middle Pleistocene of China, and throughout Europe and North America. Though such locales can provide protection from the...
16. The Ritual Use of Caves and Rockshelters in Ozark Prehistory
Caves and rockshelters are common features of the Ozark uplands in the American mid-South (figure 16.1). The dry sediments of these sites contain abundant materials left by pre-Contact American Indians, including an extraordinary range of perishable items usually not found in other...
Part III: Case Studies in Ritual Cave Use
17. The Prehistoric Funerary Archaeology of the Niah Caves, Sarawak (Malaysian Borneo)
The prehistory of cave use in Island Southeast Asia is commonly summarized as a first phase of domestic use by Late Pleistocene and Early Holocene foragers followed by a second phase of funerary use by Neolithic and Metal Age farmers (Anderson 1997). The sequence was exemplified...
18. Recognizing Ritual in the Dark: Nakovana Cave and the End of the Adriatic Iron Age
Nakovana Cave overlooks the Adriatic Sea from just below the crest of a 400-meter-high ridge near the tip of the strategically important Pelješac peninsula, 100 kilometers north of Dubrovnik on Croatia’s Dalmatian coast (figure 18.1). In the distance, the sea stretches out to the...
19. Sacred Spaces, Sacred Species: Zooarchaeological Perspectives on Ritual Uses of Caves
During recent years, the role of animals in structuring and mediating social relations has been increasingly recognized within the discipline of zooarchaeology. In addition, animals and food are being recognized as rich in symbolism and as often-critical components of ritual and religious...
20. Ritual Cave Use in the Bahamas
The caves of the Bahamas represent an important part of the archipelago’s archaeological record. Cultural materials associated with Bahamian caves include human remains, pictographs, petroglyphs, faunal bone, botanical remains, and a variety of cultural material. Archaeological and ethnographic...
Part IV: Ethnographic and Ethnohistoric Studies
21. Caves in Ireland: Archaeology, Myth, and Folklore
The underworld is prominent in Irish myths and folktales. It seems that, for millennia, people lived their lives on the surface of the land, aware that beneath their feet a separate world existed, a world that was both fascinating and fearful. Ancient tales recounted how the Tuatha De...
22. Caves in Black and White: The Case of Zimbabwe
Zimbabwe’s granite plateau is a country of rockshelters, shallow caves, and overhangs. Most of them are millions of years old and existed long before there were any people, but many of these sites have a social history. Stone Age peoples lived, danced, and painted in them. Iron Age farmers...
23. Where the Wild Things Are: An Exploration of Sacrality, Danger, and Violence in Confined Spaces
In the war-torn and transformed landscape of Timor-Leste, culture is arguably one of the victims and survivors of the quarter-century of Indonesian occupation. In the post-Independence period, with the government and international aid agencies focused upon reinstating such...
24. Ritual Uses of Caves in West Malaysia
Many readers of this volume are accustomed to considering caves as sacred spaces exclusively in historical and archaeological terms. Others, archaeologists of the Maya in particular, are fortunate enough to brush shoulders regularly with people who still believe in the sanctity of caves. The...
25. A Quantitative Literature Survey Regarding the Uses and Perceptions of Caves among Nine Indigenous Andean Societies
This chapter reports on a regional study of cave use among nine indigenous cultures of western South America that are located along the Andean mountain chain. In many respects, the Andean region is superlative. Broadly defined either in terms of the mountain range or human perceptions...
26. Caves and Related Sites in the Great Plains of North America
The Great Plains are not known for spectacular caves, but caves and especially rockshelters are present. Many have been excavated, usually without regard to the possibility of ritual. In this chapter, I discuss ethnographic evidence for the cosmological significance of caves and equivalent...
Part V: New Approaches
27. Civilizing the Cave Man: Diachronic and Cross-Cultural Perspectives on Cave Ritual
Getting a handle on cave ritual in all of its multifaceted dimensions—origins, evolution, motivation, formal variation, social significance—is an overwhelming task in light of its extraordinary time depth and global distribution. If, for instance, cave burial can be considered a form of ritual, then...
28. Caves and Spatial Constraint: The Prehistoric Implications
The purposes of this chapter are to introduce “spatial constraint theory” to archaeology and to suggest that it is relevant to understanding prehistoric adaptations to caves and rockshelters. In the 1960s when I was first introduced to archaeology and anthropology, I read works of the...
29. Why Dark Zones Are Sacred: Turning to Behavioral and Cognitive Science for Answers
According to legend, the monstrous Minotaur—half-man, half-bull—made his home in the Labyrinth at Knossos on the Mediterranean island of Crete. The cave-like Labyrinth—large, dark, complex in layout, but homogeneous in appearance—was built by Daedulus for King...
Page Count: 520
Illustrations: 90 b&w photos, 61 line drawings, 31 maps, 26 tables
Publication Year: 2012
OCLC Number: 834144291
MUSE Marc Record: Download for Sacred Darkness