I.

Warm up Activity
- This game is called: Observing others
- First, Please stand up. Find you one person, 2 persons make 1 team. The person standing
on my right will be number 1 and the other will be number 2. Looking at each other’s
eyes, let’s talk about your feelings right now with the structure “Today I feel…” Okay, so
you guys will have 30 seconds, quietly, looking at each other, from top to bottom.
Observe carefully and do not talk. Now, let’s turn your back on the other. You must
change 3 significant things about yourself, for example, you change your hairstyle, your
glasses, etc. Let’s turn around and find out what your teammate has just changed. Thank
you, you can rest now.
- The game you’ve just played is just a really really small example for how we all have to
communicate, listen, observe or basically, just BE with humans every day. We all do
belong to some communities, to our families. And that’s also the topic for today: Family
and Community - Living with others.
II. Definition
- A family is a group of two or more persons related by birth, marriage, or adoption who
live together; all such related persons are considered as members of one family.
- Community: the people living in one particular area or people who are considered as a
unit because of their common interests, social group, or nationality
III. Stone Age Burial from Siberia
Link ảnh 1
In a first for Siberia(xai biaria), a burial mound dating to the 'New Stone Age' has been
unearthed in Novosibirsk(nò vo si brik) region. In the mound were nine people, including
women and children, discovered by archeologists and students from Kemerovo State University.

In the lower layer, they discovered a man with a stone axe and a horn tipped arrow. It is a fair
assumption to say, as this fact proves, that the burial mounds emerged much earlier than the
Bronze Age, in Neolithic times.

It means there had been major changes in the socio-economic structure of the society. It is
safe to assume that the process of destruction of collectivism, on which early tribal societies
were based, began in Neolithic times.

The burial mound that that have found most probably dates back to the Late Stone Age, 5-4
millennia BC. It was previously thought that burial mounds appear at the end of the fourth to the
beginning of the third millennium
Link ảnh 2
In 2019, Archaeologists in Siberia have unearthed a 2,500-year-old grave holding the remains of
four people from the ancient Tagar culture — including two warriors, a male and female — and
a stash of their metal weaponry.

The early Iron Age burial contained the skeletal remains of a Tagarian man, woman, infant and
older woman, as well as a slew of weapons and artifacts, including bronze daggers, knives, axes,
bronze mirrors and a miniature comb made from an animal horn, according to the Siberian
Branch of the Russian Academy of Sciences.

It's not yet clear how these individuals died, but perhaps an illness caused their deaths
A team from the Institute of Archaeology and Ethnography found the burial in the southern
part of Khakassia, a region in Siberia, ahead of construction work on a railroad. The remains of
the man and woman, who likely died in their 30s or 40s, were laid down on their backs, with
large ceramic vessels next to each of them. The man also had two sets of weapons (two bronze
daggers and two axes), and the woman had one set, according to the statement. The woman's
weapons, including a long-handled instrument, perhaps a hatchet or battle ax, were an unusual
find; the Tagarians often buried their women with weapons, but those were usually long-range
weapons, such as arrowheads,

The infant's remains were in bad shape, "The remains of a newborn baby, no more than a month
old, were also found in the burial, but fragments of its skeleton were scattered throughout the
grave, possibly as a result of the activity of rodents," Olga Batanina, an anthropologist at the
Paleodata laboratory of natural scientific methods in archeology, said in the statement.

At the man and woman's feet, lay the remains of an older woman of about 60 years of age; her
body was positioned on her right side, with her knees bent. Next to her, archaeologists found a
small ceramic vessel and a comb with broken teeth.

IV. Isis with Horus

Link ảnh 1
Isis’ name is first attested in the fifth dynasty in the Pyramid texts. She was the wife of Osiris
and the mother of Horus, and thus was symbolically mother to the pharaoh. In the Late Period,
the popularity of this important goddess dramatically increased.
She is nearly always depicted in anthropomorphic form, standing or seated on a throne. This
statuette shows the goddess in her most beloved pose, nursing her son Horus (known also as
the lactans pose). Other goddesses
sometimes nurse Horus or other child gods, but Isis is preeminent among them in this role. She
wears the horned crown that by the Late Period she had adopted from the goddess Hathor, as
well as the vulture headdress that emphasized the role of goddesses as royal mothers. Horus,
meanwhile, wears an amulet on his chest, a common feature for child gods.

The large number of Isis statuettes in this particular pose demonstrate some of the qualities for
which Isis was most valued in the first millennium BC: her role as a life-giver and protector.
These types of statuettes were very common, dedicated not just to Isis cults, but seemingly to
many temples and shrines, usually in association with Osiris and the child god Horus.

Link ảnh 2
For the ancient Egyptians the image of the goddess Isis suckling her son Horus was a powerful
symbol of rebirth that was carried into the Ptolemaic period and later transferred to Rome,
where the cult of the goddess was established. This piece of faience sculpture joins the tradition
of pharaonic Egypt with the artistic style of the Ptolemaic period. On the goddess's head is the
throne hieroglyph that represents her name. She also wears a vulture head-covering reserved
for queens and goddesses. Following ancient conventions for indicating childhood, Horus is
naked and wears a single lock of hair on the right side of his head.

III. Tlingit blankets

Chilkat weaving is a traditional form of weaving practiced by Tlingit, Haida, Tsimshian, and
other Northwest Coast peoples of Alaska and British Columbia. Chilkat robes are worn by
high-ranking tribal members on civic or ceremonial occasions, including dances.

The creation of a Chilkat robe requires many months or even years of labor. The wool is
hand spun and then expertly woven on a loom where the threads are attached only at the
top. The techniques used in Chilkat weaving are passed down through generations of female
weavers. The blankets are intended to be worn over the shoulders for ceremonies and
dances.
The yellow, blue, and green seen in this blanket were made with natural dyes, but by the late
1890s these were replaced with commercial dyes.

Both men and women played a role in the creation of a Chilkat blanket. The men designed
the pattern and made the pattern board and loom; the women gathered the bark, prepared the
yarn, and wove the blanket.

Chilkat weaving demonstrates how the Tlingit people preserve their cultural identity by
teaching successive generations the traditional art of Chilkat weaving.

IV. Sami shoes

The indigenous Sami people are an indigenous people who live in northern Europe, in the
Sápmi
The traditional clothing worn by the Sámi people is called gákti. For women, gákti consists of
a dress, a fringed shawl, and shoes made of reindeer leather. Men have a jacket shirt instead
of a dress. The gákti can also include warm leggings and a reindeer fur coat in the winter.
Traditionally, gákti is blue, red, green, or white with brown-tanned reindeer leather and fur.

The colour, decoration, and jewellery of the gákti depend on where the person is from. It also
depends on the gender, age, marital status, and even the family of the person wearing it.
Some regions have lots of embroidery on their gáktis, others feature ribbons and beading.

The style of hat that is worn also depends on where the person is from. Some traditional hats
are made out of wool, fur, or even leather. They are also decorated with embroidery or
beading.

The shoes and boots worn by Sámi people are made out of reindeer fur or leather. They’re
designed to be able to keep their feet warm at incredibly cold temperatures. Some of the
shoes are also designed to have the front curl up at the end.

V. The city of UR
- On the back of the US Dollar bill (Ảnh), there is an emblem of an eagle. In its talons,
there are arrows, of course, a symbol of war.
- But on the other side, you have an olive branch, a symbol of peace.
That’s not so different than this object that we are looking at, that is nearly 4,500 years old, an
object known is the Standard of Ur, which comes from the city-state of Ur, which is now in
present day Iraq.
1.1. Introduction:
- The earliest civilization known to history is the Sumerian civilization which emerged in
the region of southern Mesopotamia between the two rivers the Tigris and Euphrates.
The region was inhabited by people at least as far back as 5000 BCE by the Ubaid
culture. The Sumerian culture emerged around 4000 to 3000 BCE. Their culture is
characterized by the many artifacts left behind from that time which include pottery,
murals, statues, bronze age tools, and cuneiform clay tablets.
- One of the most famous Sumerian artifacts was found during excavations of the city of
Ur—the Standard of Ur. The Standard of Ur is defined and referenced as a Sumerian
paneled artifact and mosaic art piece.
- So often, when we're in a museum, and we're talking about ancient objects, we're talking
about objects that had been buried, but buried just because of the passage of time. And
here we're looking at objects that were intentionally buried.They were part of what
seems to have been an elaborate burial ritual.
- These were excavated in the '20s and the early '30s by a man named Leonard Woolley,
who discovered about 16 tombs that he called royal tombs.
- The purpose of the object remains unknown. Historians have
thought that perhaps this is a sound box for a musical instrument. Others have thought
it might have contained something important, perhaps even the currency that was used
to pay for warfare.We simply don't know. So that's one of the wonderful things about this
object is that it tells us so much. And at the same time, it tells us so little. So let's start off
with just a simple description.
1.2. Description:
- So we have this object that is small enough so that it could easily be carried. One long
side seems to represent a scene of peace and prosperity. It's divided into three
registers and it's framed with beautiful pieces of shell.
- Now, this is important because it really does show us the long distance trade that this
culture was involved with.
+ You've got blue lapis lazuli that came from mines in Afghanistan.
+ You have a red stone that would come from India.
+ You've got the shells, which would have come from the gulf just to the south of what is
now Iraq.
-> And it reminds us that these first great cities were possible because agriculture had been
successful.
- In the river valley between the Tigris and Euphrates, it was possible to grow a surplus
of food that allowed for an organization of society where not everybody had to be in the field all
the time.
-> Once there was enough food, some people could devote their lives to being rulers and some
to becoming artists or artisans. And some to priests. You had a whole organization of society
with different people performing different roles that was suddenly possible. And you can see
that organization represented in the three registers here.
- The most important, wealthiest, most powerful figures are towards the top.
- And then, we have the common laborers down at the bottom.
And it's really typical in ancient Near Eastern art, for us to see scenes divided into registers. So
let's start at the bottom and move up.
+ We could see a human figure bearing a heavy bag. And that's really what we have along
the entire bottom register, figures who seem to be bringing things to a destination.
+ We see animals, figures carrying things across their shoulders or on their backs.
-> Just above that, you can see a number of people leading more clearly identifiable animals. You
can see somebody herding along what looks like a sheep or a ram. You see a bull in front of that
being led by two people.
-> And then, perhaps goats, perhaps sheep, ahead of that and another bull.These are people that
might be bringing these animals to sacrifice. They might be bringing them as a kind of taxation.
We really don't know. But people have hypothesized that this is showing a kind of collection,
perhaps for the king, for the city.
+ The register at the top clearly shows one figure that's more important than the rest. The
king is larger, in fact so large that his head breaks into the pictorial frame. And he also
wears different clothing that helps to identify him. He's seated on a chair that is
interesting because it's got three straight legs and one leg that seems to be the leg of an
animal.
+ Some of the objects that we see here are objects that were also found in the burials. One
of the objects that has been found, however, are the cups that so many of the figures
here are holding. And so clearly, these figures are joining the king in some libation.
They're drinking perhaps beer, perhaps wine.
+ We're not sure. There's some kind of celebration going on. Some festivity or perhaps a
religious ceremony. It's worth noting that even the secondary figures here, that is the
figures who are seated but are not the king, are larger than the servants that surround
 them that are standing. And so even within the register, you have a hierarchy that
shows the relative importance of three levels of society.
+ And then we have two figures at the far end who seem to be entertaining the seated
figures who were drinking. One is playing a harp and another figure on the far right,
perhaps singing. Let's go to the other side.
- It's a very different story. So again, we have a scene divided into three registers. But here, we
see terrible scenes of violence. We see a rendering of what is pretty clearly warfare. There are
four chariots that are pulled by what seem to be four male donkeys.
-On the back of each chariot seem to be a driver, as well as a warrior. The figure towards the
rear, you'll notice, is holding either a spear or an ax. And then being trampled by the horses,
perhaps felled by those weapons, are the enemy. If you look closely, you can see some
extraordinary detail. Look at one of the men that has been felled under the horse, you can see
his wounds. You can see blood flowing. And if you look closely you can notice the mechanism of
the actual wheels of the chariots. There's a kind of specific engineering that's being rendered
here.
- One of the most interesting things about the bottom panel is a kind of naturalism in the battle
that seems to be taking place. You seem to move from a walk to a kind of canter to a full gallop.
-On the other hand, some elements are really symbolic, like the felled enemies that you were
talking about before. I don't think we're meant to assume that there were actually just four
people who died in this battle.That's the number we see. But clearly, that's symbolic of many
more.
-The middle register shows a line of soldiers readied for battle.They are in full garb. They're
wearing helmets. And these helmets have, again, been found in the is their regular placement.
->That gives you a real sense of an army that's sort of marching along. You get a sense of order.
You get a sense of structure. You get a sense of real discipline. But towards the middle of that
register, you see the actual battle taking place. And you see these soldiers victorious, slaying
their enemies.
-On the right side of that middle register, you see soldiers that are perhaps being captured.
-And our eye in the top register goes immediately to the large figure at the center, which is
obviously, once again, the king, his head, again, breaks the decorative border along the top, on
the left, a chariot and soldiers and on the right, other soldiers or attendants bringing to the
king prisoners of war.
->And we can tell that these are prisoners of war because they're naked. They've been stripped.
And they're wounded and bleeding. So there's the sense of their humiliation, their
enslavement, and the great victory of the king. It's interesting to look closely at the stylistic
conventions of the rendering of the figures. Just about everybody's seen in perfect profile.
We see one eye. And that one eye is not so much looking forward as looking out. In a way that is
familiar from Egyptian art, we see the shoulders squared with the picture plane. And we see feet
pushing in one direction rather than being seen in perspective.
-> So we can use our visual detective work, but there's still so much that's a mystery. What it
does tell us, though, is that the way that we tell a story, the way that we tell one over time, the
way that we organize our society, even now, in the 21st century, has a lot in common with the
third millennium BCE.

VI. Jade Ax: Ảnh

- A polished jade axe-head dating from the early Neolithic, found at Newton Peverill in
the Stour Valley, will now stay in the UK following its successful purchase by Dorset
County Museum.
- This axe-head has a long and fascinating story, having travelled across Europe to find its
final resting place in Britain. The Newton Peverill axe-head, found in an area of
outstanding archaeological importance, is considered to be one of the finest examples
of its type in Britain.
- The jade itself comes from an outcrop in the foothills of the Italian Alps and the axe-
heads polished and finished at working sites in southwest France and Brittany.
Brought to Britain nearly 6,000 years ago during the early Neolithic times, axe-heads like
these would have been prized by the first pioneer farming communities and valued as
community treasures, perhaps as symbols of power and for magical properties.
- Fewer than 20 complete jade axe-heads are known from Neolithic Britain and only seven
prehistoric objects of jade have been recorded in Dorset. These items include a much
corroded axe-head from Hambledon Hill, from the excavations in 1975 on the Neolithic
causwayed enclosure, and a fine perforated jade pendant, dating to the late Neolithic to
Early Bronze Age, from Wootton Fitzpaine.

6. Writing tablets from Mesopotamia

thank you Chau Giang for your information. we’ve talked ab the history of people, place,
sociaty, but rarely do we talk ab the history of an idea. so imma talk ab the history of the
concept of written word.

quick survey: who’s here uses the symbols to write the words fastly?
i do. and ancient people also use symbols to represent the things they wanna say. so now, lets
discover how our written words formed.

a. The earliest form of writing

The earliest examples of writing known anywhere in the world are from Sumer and date to
around 3200 BC. The first Sumern writing used simplified pictures called pictograms which
represented objects. Gradually, these pictograms were made more abstract and developed into
a form of writing known as cuneiform which used wedge-shapes to form symbols. In later
cuneiform there were more than 600 symbols which could be used to write very efficiently.
Cuneiform script spread from Sumer and eventually was used to write around fifteen
different languages in ancient Iraq and other parts of the Middle East down to the 1st century
AD.

b. What the tablet says

Most writing from ancient Mesopotamia is on clay tablets. Damp clay was formed into a flat
tablet. The writer used a stylus made from a stick or reed to impress the symbols in the clay,
then left the tablet in the air to harden. This tablet is marked with symbols showing quantities
of barley rations for workers. The symbol for barley appears six times front and back,
represented by a single stalk with ears at the top. There are four distinct numeral signs: large
and small circles with and without two extra strokes. Other signs record the official
responsible for the transaction. The simpler back of the tablet is the sum of the calculations
on the front.

c. The uses of early writing

As the activities of the early Mesopotamian city-states became increasingly complex,

organisational structures were put in place to administer and control the economy, and methods
of keeping records were developed based on clay tokens and simple mark-making. We can tell
from the written tablets what needed to be recorded: quantities of crops such as barley and
emmer, foodstuffs such as beer and bread, the numbers of sheep and cattle, the numbers of
labourers in the workforce, the size of fields and the amount of seed required to sow them.
Once writing had been invented, it quickly became the preferred system of record-keeping,
replacing the earlier methods..

While record-keeping and administration were the reason for the development of writing, it was
soon used for stories, beliefs, memories and other creative outputs. Later cuneiform tablets
provide examples of scientific observation, religious ritual, treaties, letters, poetry and insights
into how life worked in the Mesopotamian world. Probably the most famous cuneiform tablet
relates an episode in the story of the hero Gilgamesh, in which a man survives a great flood sent
by the gods by building a boat. Another tablet, deciphered only recently, gives instructions for
building the boat.

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