̽��ֱ�� of Cambridge - John Robb

‘Bone biographies’ reveal life and times of medieval England’s common people

fpjl2 — Fri, 01 Dec 2023 08:57:28 +0000

Researchers have given medieval Cambridge residents the ‘Richard III treatment’ to reveal the hard-knock lives of those who lived in the city during the ̽��ֱ��'s earliest years.

Cambridge researchers awarded European Research Council funding

sc604 — Wed, 01 Apr 2020 13:19:46 +0000

One hundred and eighty-five senior scientists from across Europe were awarded grants in today’s announcement, representing a total of €450 million in research funding. ̽��ֱ��UK has 34 grantees in this year’s funding round, the second-most of any ERC participating country.

ERC grants are awarded through open competition to projects headed by starting and established researchers, irrespective of their origins, who are working or moving to work in Europe. ̽��ֱ��sole criterion for selection is scientific excellence.

ERC Advanced Grants are designed to support excellent scientists in any field with a recognised track record of research achievements in the last ten years.

Professors Mete Atatüre and Jeremy Baumberg, both based at Cambridge’s Cavendish Laboratory, work on diverse ways to create new and strange interactions of light with matter that is built from tiny nano-sized building blocks.

Baumberg’s PICOFORCE project traps light down to the size of individual atoms which will allow him to invent new ways of tugging them, levitating them, and putting them together. Such work uncovers the mysteries of how molecules and metals interact, crucial for creating energy sustainably, storing it, and developing electronics that can switch with thousands of times less power need than currently.

"This funding recognises the huge need for fundamental science to advance our knowledge of the world – only the most imaginative and game-changing science gets such funding," said Baumberg.

Atatüre’s project, PEDESTAL, investigates diamond as a material platform for quantum networks. What gives gems their colour also turns out to be interesting candidates for quantum computing and communication technologies. By developing large-scale diamond-semiconductor hybrid quantum devices, the project aims to demonstrate high-rate and high-fidelity remote entanglement generation, a building block for a quantum internet.

" ̽��ֱ��impact of ERC funding on my group’s research had been incredible in the last 12 years, through Starting and Consolidator grants. I am very happy that with this new grant we as UK scientists can continue to play an important part in the vibrant research culture of Europe," said Atatüre.

Professor Judith Driscoll from Cambridge’s Department of Materials Science & Metallurgy was also awarded ERC funding for her work on nanostructured electronic materials. She is also spearheading joint work of her team, as well as those of Baumberg and Atatüre, on low-energy IT devices.

"My approach uses a different way of designing and creating oxide nano-scale film structures with different materials to both create new electronic device functions as well as much more reliable and uniform existing functions," she said. "Cambridge is a fantastic place that enables all our approaches to come together, driven by cohorts of inspirational young researchers in our UK-funded Centre for Doctoral Training in Nanoscience and Nanotechnology – the NanoDTC."

Professor John Robb from Cambridge’s Department of Archaeology was awarded an ERC grant for the ANCESTORS project on the politics of death in prehistoric Europe. ̽��ֱ��project takes the methods developed in the ‘After the Plague’ project and the taphonomy methods developed in the Scaloria Cave project and apply them to a major theoretical problem in European prehistory - the nature of community and the rise of inequality.

"This project is really exciting and I’ll be working with wonderful colleagues Dr Christiana ‘Freddi’ Scheib at the ̽��ֱ�� of Tartu and Dr Mary Anne Tafuri at Sapienza ̽��ֱ�� of Rome," said Robb. " ̽��ֱ��results will allow us to evaluate for the first time how inequality affected lives in prehistoric Europe and what role ancestors played in it."

Four researchers at the ̽��ֱ�� of Cambridge have won advanced grants from the European Research Council (ERC), Europe’s premier research funding body.

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Pre-Inka elites and the social life of fragments

fpjl2 — Tue, 31 Oct 2017 08:45:01 +0000

̽��ֱ��town of Borgatta was built in the Argentinean Andes sometime in the tenth century. It grew to a community of several hundred residential compounds before being abandoned around 1450 when the Inkan Empire claimed the region. In the ruins, archaeologist Dr Elizabeth DeMarrais has been hunting for signs of pre-Inkan elites.

Her interests lie in the dynamics of social groups in the past – how did society work? Were there ‘pecking orders’ or hierarchies? When did the ‘politics’ of daily existence begin to characterise human societies, from the ancient to our own? ̽��ֱ��excavation of Borgatta, which she led, was to yield some surprising results.

“It’s a big site, with a population that would have numbered in the low thousands,” she explains. “We therefore expected to find evidence of leaders, of rich and poor – as in our own society. But we were surprised to see only limited social differentiation in the materials we uncovered.”

She studies the fragments – the archaeology of daily life – that societies left behind. “We thought we’d see socio-economic differences reflected in diet through remains of animal bones, or in dwelling locations, or in material accumulation,” she explains.

̽��ֱ��team found evidence of craft production occurring across the entire settlement. But no specialists could be identified: no equivalent of a blacksmith’s workshop, or a dedicated weaver or a kiln technician. And no wealthy elites with stockpiles of luxury goods. Yet things were being made in most houses in town – things that defied easy classification.

“Think of the feather cloaks of Hawaiian chiefs, or the swords of Bronze Age warriors,” adds DeMarrais. “These were objects of wealth and power, commissioned from specialist technicians for elites who controlled production and often also trade. This commodification is typical in hierarchical societies.

“In Borgatta, however, we found evidence of nonspecialist ‘multicrafting’ right across the community: with each household using expedient bone and stone toolkits to create a range of objects – from baskets to cooking pots, spindle whorls to wooden bowls – in their own idiosyncratic styles.”

Each residence produced its own items. Household members shared skills and mixed media – creating distinctive artistry in the process.

“Archaeologists like to classify, and the diversity of the Borgatta materials was initially frustrating. However, ideas from social theory helped us think about the significance of this variation, including contexts of production and social roles,” says DeMarrais.

̽��ֱ��approach to making things in Borgatta has led her to believe that its people depended upon “a different kind of social glue” – one based on individual relationships, rather than ordered by social rank.

“Objects were gifted on a personal basis to build connections, rather than being funnelled up to a leader who represented the group.” She describes this as a ‘heterarchy’: a society ordered along the lines of decentralised networks and shared power.

“Heterarchy was described in the 1940s as a means of understanding the structure of the human brain: ordered but not hierarchically organised. In a human society, it highlights a structure where different individuals may take precedence in key activities – religion, trade, politics – but there is a fluidity to power relations that resists top-down rule.

“One can think of it as a form of confederacy – similar in some respects to the governance of Cambridge colleges, for example,” says DeMarrais.

Artefacts tell the story of this laterally ordered society. Distinctive clay urns with painted motifs showing serpents, frogs and birds, as well as human facial features, were found to contain the skeletal remains of young infants.

̽��ֱ��urns were buried under the floors of houses. DeMarrais suggests that the funeral rites of babies involved displaying urns in the community as part of an extended process of mourning, before they were returned to the residences.

Some urns had the rim extending above the floor, to allow ongoing access to the contents. “In the Andes, mortuary practices involved extended interaction with remains that sustained a sense of connection between the living and the dead.”

̽��ֱ��decorated urns were the most striking pieces of material culture excavated at Borgatta. Adults were simply buried in groups of three or four outside the home, while other children were interred in old cooking pots called ‘ollas’.

Why were the burial vessels of certain infants so distinctive? “ ̽��ֱ��emotions around such premature loss may have been intense. But emotion is also culturally constructed. Would our grief be the same as their grief?” asks DeMarrais.

“These urns may have been intended to evoke emotions. In the absence of centralised authority, we would expect that rituals involving display of objects and the inculcation of shared emotions were an important means of social cohesion.”

There is little standardisation of the urns. Borgatta artisans exercised considerable freedom, says DeMarrais, combining design elements in novel ways. “Each urn, with its individual qualities, may have referenced the unique infant interred inside. But the diversity of motifs also reflects the localised character of social ties within a heterarchical society.”

̽��ֱ��shape of some painted urn motifs hinted at design constraints faced by weavers, supporting the ‘multi-crafters’ idea. “We think this similarity suggests that patterns first appeared on textile, and were then transferred to the urns by individuals with experience in both crafts.”

As an archaeologist you have to accept you will never have the definitive answers. We work with fragments.
Elizabeth DeMarrais

̽��ֱ��things observed in Borgatta suggest the lives of artisans in this heterarchy were more varied and creative, given the diversity of social roles objects had to play. ̽��ֱ��things of the Inka Empire, however, were made by specialist artisans whose skill level was high, but who were tightly constrained by the state in their artistic expression.

Neither society had a writing system, so material culture was vital for communication. And for the Inkas, a central aim was expressing power through an identifiable ‘brand’.

“ ̽��ֱ��Inkas had rules about who could wear and own what, according to status. Inka objects and architecture were immediately recognisable – like a Coca-Cola bottle in our world. This is, in part, how the Inkas managed to integrate roughly 12 million people across 80 ethnic groups without a writing system.”

Whereas Inkans had specialists who worked to formulae, each object made in Borgatta may well have had numerous ‘authors’ through multicrafting in household workshops. DeMarrais envisions a workshop environment similar to a tech start-up’s open-plan office: “people with different skill-sets pitch ideas and collaborate to create new products to adapt to a changing world”.

̽��ֱ��Department of Archaeology’s Material Culture Laboratory, which DeMarrais runs with her colleague Professor John Robb, takes a ‘Borgattan approach’. Researchers working on artefacts from Ancient Egypt to Anglo-Saxon England come together to conduct comparative analyses, and debate how ‘things’ mediated social relations in the past.

“We ask why humans put their energy into particular objects,” explains DeMarrais. “We look for commonalities – from religion to bureaucracies – as well as differences. We ask what happens when you look at an object through a different theoretical lens, whether economic, political, ideological or ontological.”

“What you find – as Elizabeth’s work shows beautifully – is that social life works materially,” says Robb. “Whether it is a government trying to exert its authority, villagers organising their lives to meet their own needs, or individuals remembering and feeling emotions about their own history, things are the medium of the whole process.”

“In the end,” adds DeMarrais, “it’s about squeezing as much information as we can from things people have left behind to build a picture of human lives across time. As an archaeologist you have to accept you will never have the definitive answers. We work with fragments.”

Objects unearthed in the Andes tell new stories of societies lacking hierarchical leadership in the time before the Inka Empire.

Distinctive clay urns with painted motifs showing serpents, frogs and birds, as well as human facial features, were found to contain the skeletal remains of young infants.

Museo Arqueológico de Cachi

Urns from the Museo Arqueológico de Cachi in Argentina

̽��ֱ��text in this work is licensed under a Creative Commons Attribution 4.0 International License. For image use please see separate credits above.

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Living in a material world: why 'things' matter

lw355 — Wed, 18 Oct 2017 08:00:59 +0000

From the tools we work with to the eyeglasses and dental implants that improve us, our bodies are shaped by the things we use. We express and understand our identities through clothing, cars and hobbies. We create daily routines and relate to each other through houses and workplaces. We imagine place, history and political regimens through sculptures and paintings.

Even when we think we are dealing with abstract information, the form it takes makes a huge difference. When printing liberated the written word from the limited circulation of handwritten manuscripts, the book and the newspaper became fundamental to religious and political changes, and helped create the modern world.

Studies of material culture focus upon things not just as material objects, but also on how they reflect our meanings and uses. Throughout the humanities and social sciences, there is a long tradition of thinking principally about meaning and human intention, but scholars are now realising the immense importance of material things in social life.

At the core of material culture studies is the question of how people and things interact. This is a simple, sweeping question, but one long overlooked, thanks to historically dominant philosophical traditions that focus narrowly on human intention. In fact, it’s only in the past decade that scholars have posed the question of material agency – how things structure human lives and action.

Material culture studies have emerged as central in many disciplines across the ̽��ֱ�� of Cambridge. In archaeology and history, scholars see material objects as fundamental sources for the human past, counterbalancing the discourse-oriented view that written texts give us. Should we use historical sources to see what people think they ate, or count their rubbish to find out what they really consumed? Combining the two gives us answers of unprecedented scope.

Geographers ask why it makes a difference whether workplaces are organised into separate offices or open-plan cubicles. Literary scholars draw attention to how experience and meaning are built around things, like Marcel Proust’s remembering of things long past as a madeleine cake is dipped in tea; even books themselves are artefacts of a singular and powerful kind. Likewise, studying anatomical models and astronomical instruments empowers an understanding of the history of science as a practical activity. And anthropologists explore the capacity of art to cross cultures and express the claims of indigenous peoples.

Material things are also at the heart of new fields such as heritage studies. Memory itself is material, as we’ve seen recently in the USA, where whether to keep or tear down statues of historic figures such as Confederate generals can polarise people.

Unlike most newly emerging fields in the sciences, material culture studies are grounded in a sprawling panoply of related approaches rather than in a tightly focused paradigm. They come from a convergence of archaeology, anthropology, history, geography, literary studies, economics and many other disciplines, each with its own methods for approaching human–thing interactions.

̽��ֱ��reasons for this interest are not hard to find. ̽��ֱ�� ̽��ֱ�� offers a rare combination of three essential foundations for the field. One is world-class strength in the humanities and social sciences, sustained by institutions like the Centre for Research in the Arts, Social Sciences and Humanities (CRASSH), an essential venue for interdisciplinary collaboration as shown by its 'Things' seminar series (see panel).

Most human dilemmas are material dilemmas in some way

̽��ֱ��second is the capacity for a huge range of scientific analyses of materials. ̽��ֱ��third is our immensely varied museum collections: the Fitzwilliam Museum’s treasures; the Museum of Classical Archaeology’s 19th-century cast gallery; the Museum of Archaeology and Anthropology’s worldwide prehistoric, historic and ethnographic collections; and many others. Where else can scholars interested in the material aspect of Victorian collecting study Darwin’s original finches or Sedgwick’s and Scilla’s original fossils, boxes, labels, archives and all?

Whether it’s work on historic costume, craft production, religion or books, the study of material culture offers unparalleled insights into how humans form their identities, use their skills and create a sense of place and history.

But it is not only a descriptive and historical field. Most human dilemmas are material dilemmas in some way. Where did our desire for things come from and how did the economics of consumerism develop? How can we organise our daily lives to reduce our dependence on cars? Should we care where the objects we buy come from before they reach the supermarket shelves? How do repatriation claims grow out of the entangled histories of museum objects?

̽��ֱ��shape of this new field is still emerging, but Cambridge research will be at the heart of it.

Professor John Robb is at the Department of Archaeology, Professor Simon Goldhill is at the Faculty of Classics, Professor Ulinka Rublack is at the Faculty of History and Professor Nicholas Thomas is at the Museum of Archaeology and Anthropology.

Things structure our lives. They enrich us, embellish us and express our hopes and fears. Here, to introduce a month-long focus on research on material culture, four academics from different disciplines explain why understanding how we interact with our material world can reveal unparalleled insights into what it is to be human.

Studies of material culture focus upon things not just as material objects, but also on how they reflect our meanings and uses.

John Robb, Simon Goldhill, Ulinka Rublack, Nicholas Thomas

Harlow Heslop

All the things

Curious objects and CRASSH courses

You’ve had a difficult time lately. You’re thinking that all this bad luck might be more than coincidence. You trim your nails, snip some hair and bend a couple of pins. You put them in a bottle with a dash of urine, heat it up and put it in a wall. That’ll cure the bewitchment, you say to yourself.

Making a ‘witch bottle’ like this would be an entirely reasonable thing to do 400 years ago. It would also be reasonable to swallow a stone from a goat’s stomach to counteract poisoning and hide an old shoe in a chimney breast to increase the chance of conceiving.

“All of these objects took on layers of meaning for their owners, and the fact these strong connections existed at all gives us glimpses of people’s beliefs, hopes and lives,” says Annie Thwaite, a PhD student in the Department of History and Philosophy of Science. She is also one of the convenors of a seminar series on ‘Things’ at the Centre for Research in the Arts, Social Sciences and Humanities (CRASSH).

“Material culture was a crucial part of medicine in the 17th century. Objects like witch bottles are often dismissed as ‘folkish’. But by investigating the bottles’ architectural and geographical situation, their material properties and processes, you start to look through the eyes of their owners. Fearful of supernatural intrusion into their homes and bodies, people would go to great efforts to use something they regarded as a legitimate element of early modern medical practice.”

Charms and amulets, votives and potions, myths and magic will be discussed as this year’s ‘Things’ seminars begins a new focus on imaginative objects.

“Like material culture studies, the seminar series is broad and varied,” she explains. “We might just as easily examine the skills required to craft objects as the power of objects to become politicised.

“Things matter greatly to humans. We have short lives and our stuff outlives us. While we can’t tell our own story, maybe they can.”

̽��ֱ��text in this work is licensed under a Creative Commons Attribution 4.0 International License. For image use please see separate credits above.

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Revealed: face of ‘ordinary poor’ man from medieval Cambridge

fpjl2 — Mon, 20 Mar 2017 16:23:59 +0000

̽��ֱ��audience of an event at this year’s Cambridge Science Festival found themselves face-to-face with a fellow Cambridge resident – one who had spent the last 700 years buried beneath the venue in which they sat.

̽��ֱ��13th-century man, called Context 958 by researchers, was among some 400 burials for which complete skeletal remains were uncovered when one of the largest medieval hospital graveyards in Britain was discovered underneath the Old Divinity School of St John’s College, and excavated between 2010 and 2012.

̽��ֱ��bodies, which mostly date from a period spanning the 13th to 15th centuries, are burials from the Hospital of St John the Evangelist which stood opposite the graveyard until 1511, and from which the College takes its name. ̽��ֱ��hospital was an Augustinian charitable establishment in Cambridge dedicated to providing care to members of the public.

“Context 958 was probably an inmate of the Hospital of St John, a charitable institution which provided food and a place to live for a dozen or so indigent townspeople – some of whom were probably ill, some of whom were aged or poor and couldn't live alone,” said Professor John Robb, from the ̽��ֱ��’s Division of Archaeology.

In collaboration with Dr Chris Rynn from the ̽��ֱ�� of Dundee’s Centre for Anatomy and Human Identification, Robb and Cambridge colleagues have reconstructed the man’s face and pieced together the rudiments of his life story by analysing his bones and teeth.

̽��ֱ��work is one of the first outputs from the Wellcome Trust-funded project ‘After the plague: health and history in medieval Cambridge’ for which Robb is principal investigator. ̽��ֱ��project is analysing the St John's burials not just statistically, but also biographically.

“Context 958 was over 40 when he died, and had quite a robust skeleton with a lot of wear and tear from a hard working life. We can't say what job specifically he did, but he was a working class person, perhaps with a specialised trade of some kind,” said Robb.

“One interesting feature is that he had a diet relatively rich in meat or fish, which may suggest that he was in a trade or job which gave him more access to these foods than a poor person might have normally had. He had fallen on hard times, perhaps through illness, limiting his ability to continue working or through not having a family network to take care of him in his poverty.”

There are hints beyond his interment in the hospital’s graveyard that Context 958’s life was one of adversity. His tooth enamel had stopped growing on two occasions during his youth, suggesting he had suffered bouts of sickness or famine early on. Archaeologists also found evidence of a blunt-force trauma on the back of his skull that had healed over prior to his death.

Click on images below to enlarge:

“He has a few unusual features, notably being buried face down which is a small irregularity for medieval burial. But, we are interested in him and in people like him more for ways in which they are not unusual, as they represent a sector of the medieval population which is quite hard to learn about: ordinary poor people,” said Robb.

“Most historical records are about well-off people and especially their financial and legal transactions – the less money and property you had, the less likely anybody was to ever write down anything about you. So skeletons like this are really our chance to learn about how the ordinary poor lived.”

̽��ֱ��focal point of the ‘After the Plague’ project will be the large sample of urban poor people from the graveyard of the Hospital of St John, which researchers will compare with other medieval collections to build up a picture of the lives, health and day-to-day activities of people living in Cambridge, and urban England as a whole, at this time.

“ ̽��ֱ��After the Plague project is also about humanising people in the past, getting beyond the scientific facts to see them as individuals with life stories and experiences,” said Robb.

“This helps us communicate our work to the public, but it also helps us imagine them ourselves as leading complex lives like we do today. That's why putting all the data together into biographies and giving them faces is so important.”

̽��ֱ��Old Divinity School of St John’s College was built in 1877-1879 and was recently refurbished, now housing a 180-seat lecture theatre used for College activities and public events, including last week’s Science Festival lecture given by Robb on the life of Context 958 and the research project.

̽��ֱ��School was formerly the burial ground of the Hospital, instituted around 1195 by the townspeople of Cambridge to care for the poor and sick in the community. Originally a small building on a patch of waste ground, the Hospital grew with Church support to be a noted place of hospitality and care for both ̽��ֱ�� scholars and local people.

New facial reconstruction of a man buried in a medieval hospital graveyard discovered underneath a Cambridge college sheds light on how ordinary poor people lived in 13th century England.

Skeletons like this are really our chance to learn about how the ordinary poor lived

John Robb

Chris Rynn, ̽��ֱ�� of Dundee

̽��ֱ��facial reconstruction of Context 958

̽��ֱ��text in this work is licensed under a Creative Commons Attribution 4.0 International License. For image use please see separate credits above.

Yes