By Brian Haughton
Why are such a lot of humans interested by treasure? Is it basically a wish for wealth, or is it additionally the romantic allure of stories of misplaced historic artifacts?
It is unquestionably precise that the tales in the back of the loss and restoration of a couple of historic treasures learn like edge-of-the-seat fiction, someplace among Indiana Jones and James Bond.
In Ancient Treasures, you are going to learn interesting tales of misplaced hoards, looted archaeological artifacts, and sunken treasures, including:
• The Sevso Treasure, a hoard of enormous silver vessels from the overdue Roman Empire--estimated to be worthy $200 million--looted within the Nineteen Seventies and bought at the black market.
• The Amber Room, a whole chamber ornament of amber panels subsidized with gold leaf and mirrors, stolen by means of the Nazis in 1941 and taken to the fortress at Königsberg in Russia, from which it disappeared.
• The impressive wealth of Roman and Viking hoards buried within the flooring for safekeeping, purely to be unearthed centuries later by means of humble steel detectorists.
• The wrecks of the Spanish treasure fleets, whose New global plunder has been the objective of difficult salvage makes an attempt via glossy treasure hunters
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Extra resources for Ancient Treasures: The Discovery of Lost Hoards, Sunken Ships, Buried Vaults, and Other Long-Forgotten Artifacts
However, trying to get at the Black family was like slowly opening Pandora’s box; it got ugly quickly. The constant emphasis on the recurring role of overbearing women of African descent was not what I expected. There was a repetitive quality to the arguments of these women as anti-patriarchal, hyper-emasculating, and the progenitors of the flawed Black matriarchal tradition. I was well aware that the Black family had been the subject of research, sociological inquiry and the topic of domestic ethnography for more than one hundred years (Du Bois 1890, Hurston 1995, Drake & Cayton 1993, Frazier 1939, Herskovits 1941, Moynihan 1964, Stack 1974, Genovese 1974, Gutman 1976, Blassingame 1978, Davis 1981, Malone 1992, Fox-Genovese 1988, Walsh 1997), but I had no idea how all of this negative “press” was going to help my research or my dissertation.
This is initially seen as the end of the line, the end of the story; however, through singing the blues she discovers a way (other than being a mother) to tell the story of her ancestors, continuing the tradition of storytelling as a form of healing. These works became the thread that tied together the incredible stories of women that were not recreating a mythical past, but tied my approach to interpretation with a real sense of how African descendant identity formation has changed through time.
The dialogue between women at all corners of the New World (including the French, Spanish and English speaking Caribbean, Brazil, Central and South America) has already begun. For the first time these voices are actively talking to each other and making their presence known. For example, the current wave of women of African descent who are writing about themselves in anthropology is increasing (McClaurin 2001, Ulysse 2008, Harrison 2008). For example, recognizing the 29 Black F eminist A rchaeology historical denial of Afro-Latina and Latino communities (Dzidzienyo & Oboler 2005, Caldwell 2006, Candelario 2007), the erasure of women in self-liberated (also known as Maroon) communities in the Caribbean (Agorsah 1994, Deagan & MacMahon 1995, Weik 1997), the scarcity of scholarship on the cultural importance of women in places like Brazil, Cuba and Haiti (in the sense of religious practice, language, and cultural continuity), and finally a lack of attention paid to the hidden labor provided by women of African descent in the United States.
Ancient Treasures: The Discovery of Lost Hoards, Sunken Ships, Buried Vaults, and Other Long-Forgotten Artifacts by Brian Haughton