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and concretely descriptive, as well as vocabulary sensitive to indigenous expression as we tack between attempting to describe the trees of our individual case studies and to generalize about the forests of human dynamic and reciprocal engagements with matter. Once past the Introduction, the chapter titles refer to an array of materials/"contents". Insoll is clear in his Introduction concerning what "contents" have been deliberately left out in his main discussion; these include metal and metallurgy, textiles, plants and trees, architecture and urban and domestic space. One explanation he offers for their absence is that he, as well as others, have focused on and consequently discussed them elsewhere. Yet, additionally, these "contents" would seem to be most traditionally amenable to "material" scrutiny/analysis by archaeologists. Insoll chooses instead to study "contents" more inscrutable to the archaeologist's material gaze and consequently less studied. The "contents" discussed are in the following order: (chapter 2) bodies and persons, (3) the dead and the ancestors, (4) animals, (5) stone, (6) earth and clay, (7) shrines, (8) landscapes, (9) healing, medicine and divination. Since Insoll opened the door to metaphor and metonym, I will push it further open at this point with a Malagasy saying
Journal of African Archaeology – Brill
Published: Nov 1, 2016
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