Arminius och traderade minnen

[Boreas]

Traderade minnen bland aborginerna ger ny biologisk kunskap:

"It's a funny thing to map indigenous biocultural knowledge," says Dr Clarke.

"The Aboriginal tradition is a set of experiences and perspectives, handed down orally, whereas this map is literature-based.

http://www.abc.net.au/news/2014-05-27/sach-aboriginal-map-indigenous-biocultural-knowledge-2705/5479964

[Boreas]

Visan om ett kungsmord i 1286 - nerskriven 1918:
http://heimskringla.no/wiki/Kongemordet_i_Finderup

http://heimskringla.no/wiki/Dansk_folkedigtning

Folkedigtning er digtning som blev fortalt mundtligt i flere generationer. Den omfatter genrer som eventyr, sagn eller folkeviser. Folkedigtning blev fortalt på dialekten. I 1900-tallet blev mange folkehistorier skrevet ned.

http://da.wikipedia.org/wiki/Folkedigtning

[Boreas]

Fynd av avancerade flintredskap vittnar om en 300.000 år gammal lärdomstradition:

Gikk i mesterlære

Selve utviklingen av Levallois-teknikken forteller også forskerne om livet for Homo heidelbergensis. Ifølge Wales er teknikken vanskelig å mestre, og det har tatt mange år å lære den.

Det tyder på kunnskapsutveksling mellom generasjonene. Kanskje har en far eller en bestefar latt en ung gutt følge dem i arbeidet.

– Vi kan selvfølgelig ikke vite noe om hvordan det har foregått, men det tyder på at Homo heidelbergensis har levd et liv som ikke lå så langt unna det man finner hos nyere jeger/samlere, sier Wales.

http://forskning.no/2014/10/fortidsmennesker-var-langt-mer-oppfinnsomme-enn-vi-har-trodd

Early Levallois technology and the Lower to Middle Paleolithic transition in the Southern Caucasus:
http://www.sciencemag.org/content/345/6204/1609.short

[Boreas]

Aborginernas berättelser om forntidens klimatändringar är mer än 10.000 år gamla... 

Australian stories tell of ancient climate change

Nicholas Reid, a linguist specialising in Aboriginal Australian languages, told Upton. "It's almost unimaginable that people would transmit stories about things like islands that are currently underwater accurately across 400 generations."

Reid worked with Patrick Nunn, a geography professor at the University of the Sunshine Coast, to match the stories with the land and how it has changed. A preliminary draft of their work makes the case for 18 Aboriginal stories describing coastal flooding at the end of the last ice age, and argues that researchers should look to old stories when building a picture of our world.

http://www.stonepages.com/news/#5451

Tales of Ancient Sea Rise Told for 10,000 Years

Without using written languages, Australian tribes passed memories of life before, and during, post-glacial shoreline inundations through hundreds of generations as high-fidelity oral history. Some tribes can still point to islands that no longer exist — and provide their original names.

That’s the conclusion of linguists and a geographer, who have together identified 18 Aboriginal stories — many of which were transcribed by early settlers before the tribes that told them succumbed to murderous and disease-spreading immigrants from afar — that they say accurately described geographical features that predated the last post-ice age rising of the seas.

“It’s quite gobsmacking to think that a story could be told for 10,000 years,” Nicholas Reid, a linguist at Australia’s University of New England specializing in Aboriginal Australian languages, said. “It’s almost unimaginable that people would transmit stories about things like islands that are currently underwater accurately across 400 generations.”

Rottnest, Carnac and Garden Islands

An early European settler described Aboriginal stories telling how these islands, which can still be viewed from the shores of Perth or Fremantle, “once formed part of the mainland, and that the intervening ground was thickly covered with trees.” According to at least one story, the trees caught fire, burning “with such intensity that the ground split asunder with a great noise, and the sea rushed in between, cutting off these islands from the mainland.” Based on the region’s bathymetry, the researchers dated the story back 7,500 to 8,900 years ago.

Fitzroy Island

Stories by the original residents of Australia’s northeastern coastline tell of a time when the shoreline stretched so far out that it abbuted the Great Barrier Reef. The stories tell of a river that entered the sea at what is now Fitzroy Island. The great gulf between today’s shoreline and the reef suggests that the stories tell of a time when seas were more than 200 feet lower than they are today, placing the story’s roots at as many as 12,600 years ago.

Spencer Gulf

Spencer Gulf was once a floodplain lined with freshwater lagoons, according to the stories told by the Narrangga people. Depending on which parts of the large inlet near Adelaide that are referred to by the stories, they could be between 9,550 and 12,450 years old.

http://www.climatecentral.org/news/tales-of-sea-level-rise-told-for-10000-years-18586

[Boreas]

Om forntidens muntliga kunskapstraditioner, minnesförmåga och vetenskapliga noggrannhet - på papper:

Indigenous Australian stories and sea-level change

Oral traditions, especially contrasted with written history, are typically portrayed as inaccurate. Commenting on native title claims in the US, Simic (2000) made the specific claim: “As a general rule, unwritten legends that refer to events more than 1,000 years in the past contain little, if any, historical truth”. So can preliterate Indigenous languages tell us anything factual about the distant past, or does the transmission of historical facts become inevitably corrupted?

Changes in sea levels around the Australian coast are now well established. Marine geographers can now point to specific parts of the Australian coast and know with some confidence what the sea levels were at a particular time before the present.

This paper reports on a substantial body of Australian Aboriginal stories that appear to represent genuine and unique observations of post-glacial increases in sea level, at time depths that range from about 13,400–7,500 years BP. This paper makes the case that endangered Indigenous languages can be repositories for factual knowledge across time depths far greater than previously imagined, forcing a rethink of the ways in which such traditions have been dismissed.

http://research.usc.edu.au/vital/access/manager/Repository/usc:14264?queryType=vitalDismax&query=indigenous+australian+stories

Forn-germanska och forn-nordiska lärdomsskolor - sämre än aborginernas?
http://www.arkeologiforum.se/forum/index.php/topic,6416.msg72379.html#msg72379

Forn-iriska kunskapstraditioner:
http://www.arkeologiforum.se/forum/index.php/topic,6242.60.html

Post-modernitetens ignorans - och dennes konsekvenser:
http://www.arkeologiforum.se/forum/index.php/topic,6125.0.html

Fimbulvinterns nordbor - och deras intellektuella kapacitet:
http://phys.org/news187877156.html

[Boreas]

Traderade minnen grundlag för komplexa nätverk av gamla färdvägar mellan inuiterna i Canada;

"To the Inuit, the Arctic is a network of trails, connecting communities to their distant neighbors, and to fishing lakes and hunting grounds in between. What is remarkable is that although the trails are not permanent features of the landscape, their locations are remembered and transmitted orally and through the experience of travel.
 
They do not use maps to travel or to represent geographic information.  Rather the journey along the trail, or the story of the journey, becomes one of the main instruments for transmitting the information.

The memory of the trail is intertwined with individual and collective memories of previous trips, as well as with relevant environmental information - the conditions of the snow and ice, the shape of snowdrifts, the direction of winds - and place names in the Inuktitut language.  The trails disappear when the sled tracks get covered after a blizzard and as the snow and ice melt at the end of each spring.  Nevertheless, the spatial itinerary remains in people’s memory and comes to life again when individuals make the next trip.  The trails are ‘lived’ rather than simply travelled.

By mapping the trails with modern geographic tools, Dr. Aporta is able to show that complex and intricate knowledge can be precisely and accurately transmitted from generation to generation orally for centuries.  He comments that “oral history should not be a priori dismissed as unreliable and inaccurate.”"

http://www.sciencedaily.com/releases/2009/02/090204112237.htm
http://www.springerlink.com/content/v082j04256587uh4/

[Boreas]

Aborginernas urgamla myter har som nämnd mycket gamla rötter. På den grund fortsätter dom ge liv, mening och innehåll till Australiens berömda hällmålningar.

Eftersom omvärlden numer förstått att aboriginernas muntliga traditioner har ett spann på drygt 10.000 år har man under senare år upplevt ett allt växande intresse för kontinentens unika kultur och dito fornminnen - från såväl en internationell publik som internationella forskarteam.

Art in a distant cave catches the world’s eye

The Dambimangari Corporation, led by her brother-in-law and Aboriginal artist for the 2000 Sydney Olympic ceremony Donny Woolagoodja, is working with archeologists to record and date their community’s art.

Their efforts are part of extraordinary momentum gathering around Australia’s rock art heritage just as threatening clouds hang over heritage laws that have for decades protected some of the nation’s most precious works.

“We really want to know how old the art is, because tourists ask us,” says Mungulu. It helps the community too — an app is being prepared that will use the scientific findings to better inform visitors about the Kimberley’s most priceless resource.

This is precisely the kind of collaboration that Peter Veth, professor of Kimberley Rock Art at the University of Western Australia, has been describing in packed talks across the nation.
“We have critical mass here and we should celebrate it,” he says. “This is one of the largest figurative bodies of art to survive anywhere on the planet.”

Veth prefers to emphasise the positive; he describes how a phalanx of experts, both indigenous and international, are being equipped with philanthropic funds, institutional backing and ultra-modern scientific tools to research and manage Kimberley rock art.

“For the first time, we’re able to bring rock art specialists, ­geochronologists and anthropologists together,” says Veth. “They’re all coming here to work on rock art in Australia. That’s how it should be.”

http://m.theaustralian.com.au/national-affairs/indigenous/art-in-a-distant-cave-catches-the-worlds-eye/story-fn9hm1pm-1227308739075

Kan det överhuvudtaget tänkas att vi också på denna sidan klotet faktisk sitter med muntliga traditioner och hällristningar vars rötter ligger i den post-glaciala kultur som växte fram efter istiden - i norra Europa?!

Vem och när kommer man bilda tvärvetenskapliga team för att titta närmare på dessa traditioner - och den mytologiska såväl som den historiska information som där överförts - ända sen "dom första boningar" byggdes och "den första ar-elden brann"?

[Boreas]

Aborginernas legender bekräftas av allt fler närgående analyser. Även när det gäller händelser som går 10.000-tals år tillbaka i tid.
 

Australian Aboriginal Geomythology

While the longevity of oral traditions is not known (and remains the topic of debate), we have examples that suggest these records can last thousands of years, including those of the erupting crater lakes in Queensland (Dixon 1972:29), the eruption of Mount Gambier in South Australia (Anon 1870), and the traditions associated with the Henbury impacts (P&WCNT 2002:15), (see Blong (1982) for examples from Papua New Guinea, and Masse and Masse (2007) for examples from South America). If we liberally estimate that Dreaming stories have a typical longevity of 10,000 years and that perhaps a quarter of pre-contact Aboriginal cultures have had their oral traditions recorded and published.

(Duane W. Hamacher and Ray P. Norris, Department of Indigenous Studies, Macquarie University, NSW, 2109, Australia)

http://arxiv.org/ftp/arxiv/papers/1009/1009.4251.pdf

DNA evidence supports Aboriginal myth on 30,000 year old origin of central Australian palm trees

Scientists are stunned that an Aboriginal legend supports genetic research into how palm trees got to Central Australia.

Genetic analysis of the palm seeds published in 2012 by Professor David Bowman of the University of Tasmania found that the Palm Valley population only separated from its Queensland neighbours up to 30,000 years ago – concluding they were carried to the Central Desert by humans.

Professor Bowman was later amazed to read a recently translated Aboriginal legend, recorded in 1894 by German anthropologist and missionary Carl Strehlow, describing how “gods from the north” brought the seeds to Palm Valley.

Professor Bowman said:  “Just an amazing coincidence that we’d independently concluded that the seeds had been transported and then subsequently we discover an Aboriginal legend is exactly what we found scientifically. The concordance of the findings of a scientific study and an ancient myth is a striking example of how traditional ecological knowledge can inform and enhance scientific research."

“It suggests that Aboriginal oral traditions may have endured for up to 30,000 years, and lends further weight to the idea that some Aboriginal myths pertaining to gigantic animals may be authentic records of extinct megafauna.”

http://www.abroadintheyard.com/dna-evidence-aboriginal-myth-origin-australian-palm-trees/

[Boreas]

"The scientific world is stunned by research" 
http://www.abc.net.au/news/2015-04-03/aboriginal-legend-palm-tree-origin-central-australia-research/6369832

"Outback palms: Aboriginal myth meets DNA analysis"
http://www.nature.com/nature/journal/v520/n7545/full/520033a.html