This thesis sought to answer the question: to what extent are documentary viewers consuming an androcentric image of the Palaeolithic? In order to reach a conclusion, it first examined several...Show moreThis thesis sought to answer the question: to what extent are documentary viewers consuming an androcentric image of the Palaeolithic? In order to reach a conclusion, it first examined several prominent models of human evolution and early subsistence, noting the roles of males and females in each, and any bias or stereotyping that arose. Secondly, ethnographic evidence was cautiously evaluated to determine the extent to which anthropological models of early hunter-gatherers accurately reflect modern hunter-gatherer lifestyles. In addition, representations and depictions of Palaeolithic life, and in particular Palaeolithic women and their work, from various popular media sources were examined. Evolutionary theory, ethnographic and archaeological evidence, and common themes in the representation of Palaeolithic women were examined together to devise a definition of ‘androcentrism’ in this context. This definition was then compared to the treatment of women in five documentaries depicting Palaeolithic life, chosen for their perceived scientific authority and influence over the public’s understanding of the Palaeolithic. The results of the analysis of these documentaries showed they firmly adhered to the definition of androcentrism previously devised. Across all documentaries, women were vastly underrepresented compared to men. Where women were represented, they were shown engaging in a much more limited range of activities than men, and these activities perpetuated a modern, Western notion of women’s ‘place’. Women were tied to activities associated with nature such as gathering and childcare, and were excluded from activities related to culture including stone tool use, ritual and art. Activities that were most commonly carried out by females, such as gathering, were also significantly underrepresented in comparison to perceived male activities such as large game hunting. Having established the significant overrepresentation of males and a privileging of their activities across all documentaries examined, this thesis concluded by offering advice for future documentaries to avoid presenting such an overtly androcentric view of the Palaeolithic.Show less
Several scholars argue that the ‘order’ of the Vestal virgins (the Vestales) can be compared to the class of matronae, because they are presumed to wear the same clothing and their social role is...Show moreSeveral scholars argue that the ‘order’ of the Vestal virgins (the Vestales) can be compared to the class of matronae, because they are presumed to wear the same clothing and their social role is similar. In this study, the comparison between the two groups is critically examined and the exact differences and similarities are discussed. Investigating second and early third-century Vestal statues from the Atrium Vestae in the Roman Forum, comparing them to statues of matronae from the same periods but different contexts, I demonstrate that the Vestales have been perceived by the Romans as a separate group, clearly distinguishable from matronae. Differences in details such as hairstyle, standing position, facial expression, and the interaction with the viewer show that Vestales and matronae are not the same. Some Vestales are more matrona-like than others, and the expected characteristics of matronae perhaps need to be redefined. Furthermore, the four points of comparison in which the two classes of women differ are precisely those that can be used for display of self-representation. Thus, matronae are proven to be more concerned with this than Vestales. Moreover, it is argued that the scholars that made the comparison between the two female groups have been subjected to gender influence. In conclusion, the comparison an sich is perhaps less useful with respect to the fact that Vestales need to be examined in relation to their religious group, whereas matronae should be regarded as part of a secular social context.Show less
