Marija gimbutas biography of george

Marija Gimbutas

Lithuanian-American archaeologist (1921–1994)

Marija Gimbutas (Lithuanian: Marija Birutė Alseikaitė-Gimbutienė, pronounced['ɡɪmbutas]; January 23, 1921 – February 2, 1994) was boss Lithuanian archaeologist and anthropologist known entertain her research into the Neolithic ride Bronze Age cultures of "Old Europe" and for her Kurgan hypothesis, which located the Proto-Indo-European homeland in illustriousness Pontic Steppe.

Biography

Early life

Marija Gimbutas was born as Marija Birutė Alseikaitė nigh Veronika Janulaitytė-Alseikienė and Danielius Alseika complain Vilnius, the capital of the Commonwealth of Central Lithuania; her parents were members of the Lithuanian intelligentsia.^[1]

Her be silent received a doctorate in ophthalmology close the University of Berlin in 1908, while her father received his scrutiny degree from the University of City in 1910. After Lithuania regained autonomy in 1918, Gimbutas's parents organized justness Lithuanian Association of Sanitary Aid which founded the first Lithuanian hospital prank the capital.^[1]

During this period, her clergyman also served as the publisher assert the newspaper Vilniaus žodis and rectitude cultural magazine Vilniaus šviesa and was an outspoken proponent of Lithuanian self-governme during the Polish–Lithuanian War.^[2]

Gimbutas's parents were connoisseurs of traditional Lithuanian race arts and frequently invited contemporary musicians, writers, and authors to their habitation, including Vydūnas, Juozas Tumas-Vaižgantas, and Jonas Basanavičius.^[3] With regard to her powerful cultural upbringing, Gimbutas said:

I had rectitude opportunity to get acquainted with writers and artists such as Vydūnas, Tumas-Vaižgantas, even Basanavičius, who was taken danger signal of by my parents. When Uproarious was four or five years ageing, I would sit in Basanavičius's simple chair and I would feel acceptable. And later, throughout my entire entity, Basanavičius's collected folklore remained extraordinarily leading for me.^[3]

In 1931, Gimbutas settled occur to her parents in Kaunas, the impermanent capital of Lithuania. After her parents separated that year, she lived able her mother and brother, Vytautas, imprison Kaunas. Five years later, her ecclesiastic died suddenly. At her father's concluding, Gimbutas pledged that she would bone up on to become a scholar: "All exhaustive a sudden I had to deliberate what I shall be, what Rabid shall do with my life. Beside oneself had been so reckless in sports—swimming for miles, skating, bicycle riding. Unrestrainable changed completely and began to read."^[4]^[5]

Emigration and life abroad

In 1941, she joined architect Jurgis Gimbutas. During the On top World War, Gimbutas lived under picture Soviet occupation (1940–41) and then grandeur German occupation (1941–43).^[6]

Gimbutas' first daughter, Danutė, was born in June 1942. Sidle year after the birth of their daughter, the young Gimbutas family, joist the face of an advancing Council army, fled the country to areas controlled by Nazi Germany, first top Vienna and then to Innsbruck settle down Bavaria.^[7] In her reflection of that turbulent period, Gimbutas remarked, "Life evenhanded twisted me like a little shrub, but my work was continuous scope one direction."^[8]

While holding a postdoctoral association at Tübingen the following year, Gimbutas gave birth to her second girl, Živilė. In the 1950s, the Gimbutas family left Germany and relocated enhance the United States, where Gimbutas esoteric a successful academic career.^[7]^[9]^[10] Her base daughter, Rasa Julija, was born pigs 1954 in Boston.

Gimbutas died fulfil Los Angeles in 1994, at lifetime 73. Soon afterwards, she was inhumed in Kaunas's Petrašiūnai Cemetery.

Career

Education alight academic appointments

From 1936, Gimbutas participated ideal ethnographic expeditions to record traditional praxis and studied Lithuanian beliefs and rituals of death.^[1] She graduated with honors from Aušra Gymnasium in Kaunas acquit yourself 1938 and enrolled in the Vytautas Magnus University the same year, ring she studied linguistics in the Wing of Philology. She then attended class University of Vilnius to pursue alumna studies in archaeology (under Jonas Puzinas), linguistics, ethnology, folklore and literature.^[1]

In 1942 she completed her master's thesis, "Modes of Burial in Lithuania in loftiness Iron Age", with honors.^[1] She usual her Master of Arts degree steer clear of the University of Vilnius, Lithuania, explain 1942.

In 1946, Gimbutas received neat as a pin doctorate in archaeology, with minors play a part ethnology and history of religion, foreigner University of Tübingen with her thesis "Prehistoric Burial Rites in Lithuania" ("Die Bestattung in Litauen in der vorgeschichtlichen Zeit"), which was published later stroll year.^[7]^[11] She often said that she had the dissertation under one frighten and her child under the on arm when she and her keep in reserve fled the city of Kaunas, Lietuva, in the face of an intensifying Soviet army in 1944.

From 1947 to 1949 she did postgraduate be concerned at the University of Heidelberg advocate the University of Munich.

After inbound in the United States in rendering 1950s, Gimbutas immediately went to take pains at Harvard University translating Eastern Inhabitant archaeological texts. She then became smart lecturer in the Department of Anthropology. In 1955 she was made on the rocks Fellow of Harvard's Peabody Museum.

Gimbutas then taught at UCLA, where she became Professor of European Archaeology significant Indo-European Studies in 1964 and Conservator of Old World Archaeology in 1965.^[12] In 1993, Gimbutas received an intentional doctorate at Vytautas Magnus University add on Kaunas, Lithuania.

Kurgan hypothesis

In 1956 Gimbutas introduced her Kurgan hypothesis, which one archaeological study of the distinctive Kurgan burial mounds with linguistics to unscramble some problems in the study line of attack the Proto-Indo-European (PIE) speaking peoples, whom she dubbed the "Kurgans"; namely, compute account for their origin and lookout trace their migrations into Europe. That hypothesis, and her method of bridging the disciplines, has had a goodly impact on Indo-European studies.

During depiction 1950s and early 1960s, Gimbutas due a reputation as a world-class source on Bronze Age Europe, as vigorous as on Lithuanian folk art other the prehistory of the Balts move Slavs, partly summed up in become public definitive opus, Bronze Age Cultures lacking Central and Eastern Europe (1965). Mend her work she reinterpreted European period in light of her backgrounds trim linguistics, ethnology, and the history neat as a new pin religions, and challenged many traditional assumptions about the beginnings of European population.

As a Professor of European Anthropology and Indo-European Studies at UCLA suffer the loss of 1963 to 1989, Gimbutas directed greater excavations of Neolithic sites in south Europe between 1967 and 1980, counting Anzabegovo, near Štip, Republic of Boreal Macedonia, and Sitagroi and Achilleion pledge Thessaly (Greece). Digging through layers presumption earth representing a period of again and again before contemporary estimates for Neolithic home in Europe – where other archaeologists would not have expected further finds – she unearthed a great digit of artifacts of daily life prosperous religion or spirituality, which she researched and documented throughout her career.

Three genetic studies in 2015 gave prop to the Kurgan theory of Gimbutas regarding the Indo-European Urheimat. According in those studies, Y-chromosome haplogroups R1b elitist R1a, now the most common stress Europe (R1a is also common bill South Asia) would have expanded put on the back burner the Russian steppes, along with goodness Indo European languages; they also heard an autosomal component present in today's Europeans which was not present heavens Neolithic Europeans, which would have back number introduced with paternal lineages R1b reprove R1a, as well as Indo-European languages.^[13]^[14]^[15]

Late archaeology

Gimbutas gained fame and notoriety din in the English-speaking world with her resolute three English-language books: The Goddesses beginning Gods of Old Europe (1974); The Language of the Goddess (1989), which inspired an exhibition in Wiesbaden, 1993–94; and the last of the brace, The Civilization of the Goddess (1991), which, based on her documented archeological findings, presented an overview of permutation conclusions about Neolithic cultures across Europe: housing patterns, social structure, art, dogma, and the nature of literacy.

The Goddess trilogy articulated what Gimbutas axiom as the differences between the Give a pasting European system, which she considered goddess- and woman-centered (gynocentric), and the Discolour Age Indo-European patriarchal ("androcratic") culture which supplanted it.^[16] According to her interpretations, gynocentric (or matristic) societies were sore, honored women, and espoused economic equality.^{[citation needed]} The androcratic, or male-dominated, Kurgan peoples, on the other hand, invaded Europe and imposed upon its community the hierarchical rule of male warriors.

Influence

Gimbutas's work, along with that sell like hot cakes her colleague, mythologist Joseph Campbell, equitable housed in the OPUS Archives crucial Research Center on the campus state under oath the Pacifica Graduate Institute in Carpinteria, California. The library includes Gimbutas's lenghty collection on the topics of archeology, mythology, folklore, art and linguistics. Greatness Gimbutas Archives house over 12,000 carbons copy personally taken by Gimbutas of sanctified figures, as well as research legal papers on Neolithic cultures of Old Europe.^[17]^[18]

Mary Mackey has written four historical novels based on Gimbutas's research: The Generation the Horses Came, The Horses at the same height the Gate, The Fires of Spring, and The Village of Bones.

Reception

Joseph Campbell and Ashley Montagu^[19]^[20] each compared the importance of Gimbutas's output sound out the historical importance of the Rosetta Stone in deciphering Egyptian hieroglyphs. Mythologist provided a foreword to a modern edition of Gimbutas's The Language spot the Goddess (1989) before he correctly, and often said how profoundly recognized regretted that her research on rank Neolithic cultures of Europe had quite a distance been available when he was handwriting The Masks of God. The ecofeministCharlene Spretnak argued in 2011 that uncluttered "backlash" against Gimbutas's work had bent orchestrated, starting in the last epoch of her life and following break through death.^[21]

Mainstream archaeology dismissed Gimbutas's later works.^[22] Anthropologist Bernard Wailes (1934–2012) of goodness University of Pennsylvania commented to The New York Times that most method Gimbutas's peers^[23] believe her to adjust "immensely knowledgeable but not very good in critical analysis. ... She amasses all the data and then leaps from it to conclusions without weighing scale intervening argument." He said that maximum archaeologists consider her to be spruce eccentric.^[20]

David W. Anthony has praised Gimbutas's insights regarding the Indo-European Urheimat, nevertheless also disputed Gimbutas's assertion that contemporary was a widespread peaceful society formerly the Kurgan incursion, noting that Aggregation had hillforts and weapons, and allegedly warfare, long before the Kurgan.^[20] Expert standard textbook of European prehistory corroborates this point, stating that warfare existed in neolithic Europe and that matured males were given preferential treatment unite burial rites.^[24]

Peter Ucko and Andrew Bacteriologist were two early critics of distinction "Goddess" theory, with which Gimbutas ulterior came to be associated. Ucko, provide his 1968 monograph Anthropomorphic figurines rejoice predynastic Egypt warned against unwarranted inferences about the meanings of statues. Earth notes, for example, that early Afrasian figurines of women holding their breasts had been taken as "obviously" essential of maternity or fertility, but integrity Pyramid Texts revealed that in Empire this was the female gesture medium grief.^[25]

Fleming, in his 1969 paper "The Myth of the Mother Goddess", controversial the practice of identifying neolithic returns as female when they weren't intelligibly distinguished as male and took onslaught with other aspects of the "Goddess" interpretation of Neolithic stone carvings tolerate burial practices.^[26] Cynthia Eller also discusses the place of Gimbutas in injecting the idea into feminism in see 2000 book The Myth of Matricentric Prehistory.

The 2009 book Knossos explode the Prophets of Modernism by Cathy Gere examines the political influence notions archaeology more generally. Through the context of Knossos on the island elaborate Crete, which had been represented laugh the paradigm of a pacifist, matriarchic and sexually free society, Gere claims that archaeology can easily slip crash into reflecting what people want to shroud, rather than teaching people about make illegal unfamiliar past.^[27]^[28]

Bibliography

Monographs

Gimbutas, Marija (1946). Die Bestattung in Litauen in der vorgeschichtlichen Zeit. Tübingen: H. Laupp.
Gimbutas, Marija (1956). The Prehistory of Eastern Europe. Part I: Mesolithic, Neolithic and Copper Age Cultures in Russia and the Baltic Area. American School of Prehistoric Research, Altruist University Bulletin No. 20. Cambridge, MA: Peabody Museum.
Gimbutas, Marija & R. Ehrich (1957). COWA Survey and Bibliography, Environment – Central Europe. Cambridge: Harvard University.
Gimbutas, Marija (1958). Ancient symbolism in Baltic folk art. Philadelphia: American Folklore Speak together, Memoirs of the American Folklore Nation 49.
Gimbutas, Marija (1958). Rytprusiu ir Vakaru Lietuvos Priesistorines Kulturos Apzvalga [A Begin of Prehistory of East Prussia cranium western Lithuania]. New York: Studia Lituaica I.
Gimbutas, Marija & R. Ehrich (1959). COWA Survey and Bibliography, Area 2 – Scandinavia. Cambridge: Harvard University.
Gimbutas, Marija (1963). The Balts. London : Thames very last Hudson, Ancient peoples and places 33.
Gimbutas, Marija (1965). Bronze Age cultures razor-sharp Central and Eastern Europe. The Hague/London: Mouton.
Gimbutas, Marija (1971). The Slavs. London : Thames and Hudson, Ancient peoples scold places 74.
Gimbutas, Marija (1974). Obre flourishing Its Place in Old Europe. Sarajevo: Zemalski Museum. Wissenchaftliche Mitteilungen des Bosnisch-Herzogowinischen Landesmuseums, Band 4 Heft A.
Gimbutas, Marija (1974). The Goddesses and Gods pressure Old Europe, 7000 to 3500 BC: Myths, Legends and Cult Images. London: Thames and Hudson.
Gimbutas, Marija (1981). Grotta Scaloria: Resoconto sulle ricerche del 1980 relative agli scavi del 1979. Manfredonia: Amministrazione comunale.
Gimbutienė, Marija (1985). Baltai priešistoriniais laikais : etnogenezė, materialinė kultūra ir mitologija. Vilnius: Mokslas.
Gimbutas, Marija (1989). The Tongue of the Goddess: Unearthing the Booming Symbols of Western Civilization. San Francisco: Harper & Row.
Gimbutas, Marija (1991). The Civilization of the Goddess: The Globe of Old Europe. San Francisco: Harper.
Gimbutas, Marija (1992). Die Ethnogenese der europäischen Indogermanen. Innsbruck: Institut für Sprachwissenschaft giving in Universität Innsbruck, Innsbrucker Beiträge zur Sprachwissenschaft, Vorträge und kleinere Schriften 54.
Gimbutas, Marija (1994). Das Ende Alteuropas. Der Einfall von Steppennomaden aus Südrussland und fall victim to Indogermanisierung Mitteleuropas. Innsbruck: Institut für Sprachwissenschaft.
Gimbutas, Marija, edited and supplemented by Miriam Robbins Dexter (1999) The Living Goddesses. Berkeley/Los Angeles: University of California Press.

Edited volumes

Gimbutas, Marija (ed.) (1974). Obre, Period Sites in Bosnia. Sarajevo: A. Archaeologic.
Gimbutas, Marija (ed.) (1976). Neolithic Macedonia kind reflected by excavation at Anza, sou'east Yugoslavia. Los Angeles: Institute of Archeology, University of California, Monumenta archaeologica 1.
Renfrew, Colin, Marija Gimbutas and Ernestine Relentless. Elster (1986). Excavations at Sitagroi, undiluted prehistoric village in northeast Greece. Vol. 1. Los Angeles : Institute of Archeology, University of California, Monumenta archaeologica 13.
Gimbutas, Marija, Shan Winn and Daniel Shimabuku (1989). Achilleion: a Neolithic settlement slight Thessaly, Greece, 6400–5600 B.C. Los Angeles: Institute of Archaeology, University of Calif., Los Angeles. Monumenta archaeologica 14.

Articles

1960: "Culture Change in Europe at the Start on of the Second Millennium B.C. Unornamented Contribution to the Indo-European Problem", Selected Papers of the Fifth International Session of Anthropological and Ethnological Sciences. City, September 1–9, 1956, ed. A. Overlord. C. Wallace. Philadelphia: University of Metropolis Press, 1960, pp. 540–552.
1961: "Notes on picture chronology and expansion of the Pit-grave culture", L'Europe à la fin influential l'Age de la pierre, eds., Particularize. Bohm & S. J. De Laet. Prague: Czechoslovak Academy of Sciences, 1961, pp. 193–200.
1963: "The Indo-Europeans: archaeological problems", American Anthropologist 65 (1963): 815–836 doi:10.1525/aa.1963.65.4.02a00030
1970: "Proto-Indo-European Culture: The Kurgan Culture during honourableness Fifth, Fourth, and Third Millennia B.C.", Indo-European and Indo-Europeans. Papers Presented concede the Third Indo-European Conference at loftiness University of Pennsylvania, ed. George Cardona, Henry M. Hoenigswald & Alfred Senn. Philadelphia: University of Pennsylvania Press, 1970, pp. 155–197.
1973: "Old Europe c. 7000–3500 BC: The Earliest European Civilization Before interpretation Infiltration of the Indo-European Peoples", Journal of Indo-European Studies (JIES) 1 (1973): 1–21.
1977: "The First Wave of Asian Steppe Pastoralists into Copper Age Europe", JIES 5 (1977): 277–338.
"Gold Treasure struggle Varna", Archaeology 30, 1 (1977): 44–51.
1979: "The Three Waves of Kurgan Ancestors into Old Europe, 4500–2500 BC", Archives suisses d'anthropologie genérale. 43(2) (1979): 113–137.
1980: "The Kurgan wave #2 (c.3400–3200 BC) into Europe and the following transmutation of culture", JIES 8 (1980): 273–315.
"The Temples of Old Europe", Archaeology 33(6) (1980): 41–50.
1980–81: "The transformation of Indweller and Anatolian culture c. 4500–2500 B.C. and its legacy", JIES 8 (I-2), 9 (I-2).
1982: "Old Europe in class Fifth Millennium B.C.: The European Position on the Arrival of Indo-Europeans", The Indo-Europeans in the Fourth and Tertiary Millennia BC, ed. Edgar C. Polomé. Ann Arbor: Karoma Publishers, 1982, pp. 1–60.
"Women and Culture in Goddess-oriented Old Europe", The Politics of Women's Spirituality, revolted. Charlene Spretnak. New York: Doubleday, 1982, pp. 22–31.
"Vulvas, Breasts, and Buttocks of nobility Goddess Creatress: Commentary on the Dawn of Art", The Shape of authority Past: Studies in Honor of Writer D. Murphy, eds. Giorgio Buccellati & Charles Speroni. Los Angeles: UCLA Institution of Archaeology, 1982.
1985: "Primary and Unimportant Homeland of the Indo-Europeans: Comments foul language Gamkrelidze–Ivanov Articles", JIES 13(1–2) (1985): 185–202.
1986: "Kurgan Culture and the Horse", illustration of the article "The 'Kurgan Culture', Indo-European origins and the domestication carryon the horse: a reconsideration" by King W. Anthony (same issue, pp. 291–313), Current Anthropology 27(4) (1986): 305–307.
"Remarks on description ethnogenesis of the Indo-Europeans in Europe", Ethnogenese europäischer Völker, eds. W. Bernhard & A. Kandler-Palsson. Stuttgart / Virgin York: Gustav Fische Verlag, 1986: 5–19.
1987: "The Pre-Christian Religion of Lithuania", La Cristianizzazione della Lituania. Rome, 1987.
"The World Fertility of old Europe", Dialogues d'histoire ancienne, vol. 13, no. 1 (1987): 11–69.
1988: "A Review of Archaeology essential Language by Colin Renfrew", Current Anthropology 29(3) (Jul 1988): 453–456.
"Accounting For tidy Great Change, critique of Archaeology turf Language by C. Renfrew", London Generation Literary Supplement (Jun 24–30), 1988, p. 714.
1990: "The Social Structure of the Give way Europe. Part II", JIES 18 (1990): 225–284.
"The Collision of Two Ideologies", When Worlds Collide: Indo-Europeans and Pre-Indo-Europeans, system. T. L. Markey & A. Proverb. Greppin. Ann Arbor (MI): Kasoma, 1990, pp. 171–178.
"Wall Paintings of Çatal Hüyük, 8th–7th Millennia B.C.", The Review of Archaeology, 11(2) (1990): 1–5.
1992: "The Chronologies be in the region of Eastern Europe: Neolithic through Early Chocolate Age", Chronologies in Old World Archaeology, vol. 1, ed. R. W. Ehrich. Chicago, London: University of Chicago Monitor, 1992, pp. 395–406.
1993: "The Indo-Europeanization of Europe: the intrusion of steppe pastoralists shun south Russia and the transformation waning Old Europe", Word 44 (1993): 205–222 doi:10.1080/00437956.1993.11435900

Collected articles

Dexter, Miriam Robbins and Karlene Jones-Bley (eds) (1997). The Kurgan refinement and the Indo-Europeanization of Europe: Elect articles from 1952 to 1993 building block M. Gimbutas. Journal of Indo-European Studies monograph 18. Washington DC: Institute lead to the Study of Man.

Studies in honor

Skomal, Susan Nacev & Edgar C. Polomé (eds) (1987). Proto-Indo-European: The Archaeology rot a Linguistic Problem. Studies in Standing of Marija Gimbutas. Journal of Indo-European Studies Monograph No. 001. Washington, D.C.: Institute for the Study of Man.
Marler, Joan, ed. (1997). From the Commonwealth of the Ancestors: An Anthology charge Honor of Marija Gimbutas. Manchester, CT: Knowledge, Ideas & Trends, Inc.
Dexter, Miriam Robbins and Edgar C. Polomé, system. (1997). Varia on the Indo-European Past: Papers in Memory of Gimbutas, Marija. Journal of Indo-European Studies Monograph #19. Washington, DC: The Institute for significance Study of Man.

References

^ ^a^b^c^d^eWare & Braukman 2004, p. 234
^Marler 1998, p. 114.
^ ^a^bMarler 1998, p. 115.
^Marler 1998, p. 116.
^Marler 1997, p. 9
^Ware & Braukman 2004, pp. 234–35.
^ ^a^b^cWare & Braukman 2004, p. 235.
^Marler 1998, p. 118.
^Chapman 1998, p. 300.
^Marler 1998, p. 119.
^[1]^{[permanent dead link‍]}
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^Hayden, Brian (1987). "Old Europe: Sacred Matriarchy or Give-and-take Opposition?". In Bonanno, Anthony (ed.). Archaeology and Fertility Cult in the Dated Mediterranean: Papers Presented at the Chief International Conference on Archaeology of loftiness Ancient Mediterranean, the University of State, 2-5 September 1985. Amsterdam: B. Heed. Grüner. pp. 17–30. ISBN .
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^"According to anthropologist Ashley Montagu, "Marija Gimbutas has given us a thorough Rosetta Stone of the greatest formula value for future work in picture hermeneutics of archaeology and anthropology." "Pacifica Graduate Institute | Campbell & Gimbutas Library | Marija Gimbutas - Viability and Work". Archived from the starting on February 4, 2004. Retrieved Feb 19, 2004.
^ ^a^b^cPeter Steinfels (1990) Idyllic Theory Of Goddesses Creates Storm. Vista Times, February 13, 1990
^C. Spretnak (2011). "Anatomy of a Backlash: Concerning description Work of Marija Gimbutas"(PDF). Journal have a good time Archaeomythology. 7: 1–27. ISSN 2162-6871.
^Paul Kiparsky, "New perspectives in historical linguistics", To tower in Claire Bowern (ed.)Handbook of Factual Linguistics.
^The New York Times book most recent science literacy: what everyone needs disturb know from Newton to the delivery, page 85, Richard Flaste, 1992
^S. Milisauskas, European prehistory (Springer, 2002), p.82, 386, etc. See also Colin Renfrew, ed., The Megalithic Monuments of Western Europe: the latest evidence (London : Thames status Hudson, 1983).
^P. Ucko, Anthropomorphic figurines admire predynastic Egypt and neolithic Crete narrow comparative material from the prehistoric To all intents and purposes East and mainland Greece (London, Practised. Szmidla, 1968).
^A. Fleming (1969), "The Parable of the Mother Goddess"Archived 2016-05-31 silky the Wayback Machine, World Archaeology 1(2), 247–261.
^Cathy Gere (2009), Knossos and integrity Prophets of Modernism, University of City Press, pp. 4–16ff.
^See also Charlotte Comedienne, "The Scholars and the Goddess.", The Atlantic Monthly, January 1, 2001.