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The archaeological assemblage from the Hyde Park Barracks is one of the largest, most comprehensive and best preserved collections of artifacts from any 19th-century institution in the world. Concealed for up to 160 years in the cavities between floorboards and ceilings, the assemblage is a unique archaeological record of institutional confinement, especially of women. The underfloor assemblage dates to the period 1848 to 1886, during which a female Immigration Depot and a Government Asylum for Infirm and Destitute Women occupied the second and third floors of the Barracks. Over the years the women discarded and swept beneath the floor thousands of clothing and textile fragments, tobacco pipes, religious items, sewing equipment, paper scraps and numerous other objects, many of which rarely occur in typical archaeological deposits. These items are presented in detail in this book, and provide unique insight into the private lives of young female migrants and elderly destitute women, most of whom will never beknown from historical records.

Material culture.

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Material culture

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Material culture

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The necropolis of Ripacandida in southern Italy (Apulia/prov. Foggia) is situated on a hill mediating between the uplands of the southern Apennines to the west and the Adriatic shore to the east. The local Archaic-Classical community (6th/5th century BCE) witnessed the rise of eastern Mediterranean settlements (apoikiai) in southern Italy and thereby the creation of a completely new situation of cultural transfer and encounter in the region. This is reflected in the material goods incorporated in the tombs that will entirely be presented and discussed in the volume. While largely maintaining their traditional ties to the neighboring areas, reflected in the use of material culture from the adjacent areas, the influx of Greek elements rises remarkably during the use period of the graveyard. It however becomes apparent that the Greek-style pottery incorporated into the local society does not replace traditional shapes and wares but rather complemented by these imports or imitations. In the course of the two centuries under investigation, the affiliation of the local community seems to shift from a more inland-orientated perspective to a closer connection to the lowlands Adriatic shore. The local community in the 6th century BCE was basically organized in an egalitarian way in small household units as suggested by the tombs arranged in clusters. In the 5th century BCE, richly equipped burials of males were separated from the tomb clusters, indicating social changes. At the same time, richly equipped females become prominent in some clusters and take over some male burial features (body placement), possibly indicating the takeover of male characteristics, like the household head, in the living community as well.The minute analysis of the local community and the comparison with other sites of the region shows that the indigenous society in the period under study is not at all static but very dynamic, and not a mere static receiver of new impulses coming from the ''culturally superior'' (and much better researched) newcomers from the east. A number of internal social developments (i.e. hierarchization, reorganization of familial structures and gender roles, economic reorientation) occurred within the indigenous communities of southeastern Italy that cannot be attributed to external stimuli triggered by foreign presence alone. Die Nekropole von Ripacandida in Suditalien (Apulien/Prov. Foggia) liegt auf einem Hugel, der zwischen den Hochebenen des sudlichen Apennins im Westen und der Adriakuste im Osten vermittelt. Die lokale archaisch-klassische Gemeinschaft (6./5. Jh. v. Chr.) war Zeuge des Aufstiegs von ostmediterranen Siedlungen (apoikiai) an den Kusten und der Schaffung einer vollig neuen Situation von Kulturtransfer und Begegnung in der Region. Dies spiegelt sich in den materiellen Beigaben der lokalen Graber wider, die hier vollstandig vorgestellt und diskutiert werden. Unter weitgehender Beibehaltung der traditionellen Bindungen an die benachbarten Gebiete, die die Verwendung materieller Kultur aus den angrenzenden Gebieten bezeugt, steigt der Zustrom griechischer Elemente wahrend der Nutzungszeit des Graberfeldes bemerkenswert an. Es wird jedoch deutlich, dass die in die lokale Gesellschaft eingebrachte Keramik griechischer Pragung die traditionellen Formen und Waren nicht ersetzt, sondern nur erganzt. Im Laufe der beiden untersuchten Jahrhunderte scheint sich die Zugehorigkeit der lokalen Gemeinschaft von einer eher ins Binnenland orientierten Perspektive zu einer engeren Verbindung mit dem Flachland an der adriatischen Kuste zu verschieben. Die lokale Gemeinschaft im 6. Jh. v. Chr. war grundsatzlich egalitar in kleinen Haushaltseinheiten organisiert, wie die in Clustern angeordneten Graber nahelegen. Im 5. Jh. v. Chr. wurden reich ausgestattete Mannergraber von den Grabgruppen abgesondert, wahrend gleichzeitig reich ausgestattete Frauen in einigen Clustern prominent werden und mannliche Bestattungsmerkmale ubernehmen, was auf Verschiebungen im Gefuge der ortlichen Gemeinschaft hindeutet.Die eingehende Analyse der ortlichen Gemeinschaft und der Vergleich mit anderen Fundorten der Region zeigt, dass die indigene Gesellschaft im Untersuchungszeitraum keineswegs statisch, sondern sehr dynamisch war, und nicht nur ein statischer Empfanger neuer Impulse, die von den ''kulturell uberlegenen'' (und viel besser erforschten) Neuankommlingen aus dem Osten kamen. Innerhalb der indigenen Gemeinschaften Sudostitaliens kam es zu einer Reihe interner sozialer Entwicklungen (Hierarchisierung, Reorganisation der familiaren Strukturen und der Geschlechterrollen, wirtschaftliche Neuorientierung), die nicht allein auf aussere, durch die fremde Prasenz ausgeloste Impulse zuruckgefuhrt werden konnen.

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Game culture and material culture have always been closely linked. Analog forms of rule-based play (ludus) would hardly be conceivable without dice, cards, and game boards. In the act of free play (paidia), children as well as adults transform simple objects into multifaceted toys in an almost magical way. Even digital play is suffused with material culture: Games are not only mediated by technical interfaces, which we access via hardware and tangible peripherals. They are also subject to material hybridization, paratextual framing, and processes of de-, and re-materialization.

Material culture.