The document discusses how archaeologists in the future may have difficulty distinguishing between unionists and nationalists in Belfast due to a lack of physical remains indicating political divisions. It then speculates that Bronze Age Irish society may have also contained societal divisions despite appearing homogeneous in the archaeological record, and that ceremonial instruments like horns could have been used both to unite groups and highlight differences.

1. Idle thoughts: Edward Carson, the Ulster Covenant, and the Bronze Age
Originally posted online on September 29th 2012 at rmchapple.blogspot.com
(http://rmchapple.blogspot.co.uk/2012/09/idle-thoughts-edward-carson-
ulster.html)
On the 28th of September 1912 Sir Edward Carson became the first person to sign
the Ulster Covenant. I’m writing this on the 29th of September 2012 in East Belfast.
As the closest Saturday to the anniversary, Ulster’s Loyal Orders and their associated
bands are out in force. Even here, sheltered from the Upper Newtownards Road, I
can still hear the pounding drum beats and the high, tinny sound of the fife. In my
back garden you can clearly hear the drone of the police helicopter high above,
obscured somewhere in the broken cloud.
Personally, I don’t ‘do’ politics. These days, all I’m looking for in my elected
representatives is to ensure that I can go on living a quiet, peaceful life and that we
are never again dragged into the dark days of sectarian murder and hatred. On the
other hand, this is a huge event that’s happening on my doorstep – it would be
remiss of me not to go and take a look. With that in mind, I took a walk to the end of
my street with my family to get a sense of the scale of this huge parade. I have no
comment to make on the rights or wrongs of such large-scale marching, nor on any
point of modern politics (and I would be grateful if any readers wishing to leave a
comment would refrain from the same). However, it did make me think of what the
archaeologists of the future would make of Belfast and our political divide in, say, a
thousand years. In the year 3012 the Belfast Archaeological Research Project (BARP)
would find that all the flags and emblems of both sides had long since rotted away
and that even the paint on the kerbstones and gable walls had not stood the test of
time. The physical remains of the city could tell you stories about the differences

2. between rich and poor – some sets of house foundations set within larger grounds
could be equated as belonging to the better-off end of society as opposed to smaller,
more cramped terraces in other parts of town. But what of our political differences?
There are rich and poor on both sides, so there will be no discernible differences
between the houses of one side and the other. Similarly, our material culture is pretty
uniform, so there will be little to differentiate our refuse. Despite jokes about the
distance between eye-sockets, there is no physical difference between our skeletons. I
once heard that the Catholic church insisted that there be a large underground wall
(not visible on the surface) built in the city cemetery to divide their dead from those
of the Protestants. I have no idea if this is true, but it may cause some head-
scratching for the archaeologists at BARP. Similarly, most churches and places of
Christian worship are pretty standard in plan, so there will be little to tell them apart.
That said, there may be questions as to why we appeared to require so many
‘ritual/ceremonial structures’. Don’t get me wrong – I’m not belittling anyone’s right
to express their culture/religion/politics in any way they like (nor anyone else’s right
to be offended by it) – I simply don’t care. My point is just that, despite our perceived
modern differences in belief, that archaeologists at BARP would have extreme
difficulty in telling us apart – who were the Unionists and the Loyalists? Who were
the Republicans and the Nationalists?
Going beyond our modern time, this line of thinking eventually got me derailed into
considering what Ireland may have been like in, say, the middle of the Bronze Age.
Could it have been similar to today? As archaeologists we look at the material culture
of the period and, to a large extent, perceive homogeneity. The people of the time
lived in broadly similar structures, and while there were a variety of ways of
disposing of the dead, they are essentially ‘Bronze Age’ in character. Similarly, while
their material culture – tools, weapons, etc. – show chronological development we
would be hard-pressed to divine subtler divisions relating to political/religious world
views. In Cleary & Kelleher’s excellent monograph on the Neolithic site
at Tullahedy (I’m working on a review of it for this blog, honest!), Farina Sternke
observes that the main focus of stone tool production was the creation and
refurbishment of leaf/lozenge-shaped arrowheads. She asks the questions – what
was the need for such an arsenal? If they were for the defence of the site, then who
were the ‘enemies’? Although it is beyond the scope of her work at Tullahedy, she
suggests that an examination of the site in the context of place and territoriality in
Neolithic Ireland as a viable avenue for future research. When it comes to examining
changes to sites and monuments over time, it is relatively common to invoke changes
in polity and ritual as explanations. In my own case, I presented just such a narrative
as a means of explanation of how a presumed central burial at a ring barrow ended
up in the ditch at Gortlaunaght, Co. Cavan. The pottery was Early Bronze Age, but
the dates from the charcoal in the ditch were Late Bronze Age. My scenario
(presented, I hasten to add, as only one possibility among many) was that changing
cultural practices and political upheavals in the Late Bronze Age may have resulted
in the deliberate ‘slighting’ of older monuments to demonstrate the wielding of
power by a newly enfranchised elite. As I say, it’s a commonly enough used device in
explaining and understanding change in archaeology.
In the whirl of today’s commemorations, my idle thoughts have led me to a new
question. What would it have been like several hundred years into this new Bronze
Age religious/political sphere? In terms of archaeological visibility, everyone is now
living a nice, modern, Bronze Age lifestyle in their nice roundhouses, with their

3. occasional bronze weapons and gold jewellery. But what of the people? Are they
really that homogenous? Could there not have been societal divisions where part of
the population still associated themselves with the ‘incoming’ set of ideas, while
another considered themselves to be ‘native’ in their background. At a remove of
several generations from the genesis of such a society all such distinctions are (in
terms of the physical evidence, at least) unimportant – in today’s terms Unionists
and Nationalists are vastly politically different, but they share a material culture:
both sides have flat-screen TVs, broadband internet, and drive VW Polos (etc.) – it’s
not like one side are all ‘modern’ and the other lot are grimly living in the 17th
century, with their muskets, horse-drawn carts, and exciting, woodblock printed
monthly journals. Similarly, in my hypothetical Bronze Age scenario, you can
accommodate multiple traditions with competing/mutually exclusive mental cultural
maps and landscapes, yet sharing a near identical lifestyle.
The other idle though of mine today was about the strong cohesive (and
simultaneously divisive) power of such ceremonial activities as marching and
parading. I know there are plenty who see it as an oppressive force, deliberately and
aggressively flaunting its authority and ascendancy. On the other hand, the scene
near my house was of large numbers of people feeling part of a shared history,
culture and community. These views are mutually exclusive, but each has something
to recommend them. As I say, I have no interest in passing comment on modern
political divisions. Initially I was thinking of the fantastic corpus of Irish Bronze Age
Horns and how they could have been used in just such a way – loud droning
instruments to attract attention: invoking positive feelings of inclusion and
acceptance in one social group and precisely the opposite in another. The serious
suggestion in all of this that, perhaps, we should attempt to move beyond studies of
manufacture and deposition of these instruments and begin to look at them in terms
of the political/religious power that they may have had – not just to bind a society
together, but to highlight differences too. I’ve probably already pushed this argument
too far, but I may as well be hung for a sheep as a lamb: in writing all this it has just
struck me how similar the gold lunulae and gorgets are to the sashes worn by the
members of the Orange Order. Both can be seen as demonstrating affiliation with
one particular cultural ideology. Perhaps the Bronze Age goldwork too had specific
connotations that evoked differing responses from different groups of spectators. I’m
not sure how one would go about searching for, or drawing out, such threads of
cultural dissonance, but perhaps they are there to be found by the right researchers.
In any case, they can’t ever be found unless someone raises the possibility that they
might exist at all. Overall, I am suggesting that we need to develop a more nuanced
approach to past societies, and attempt to see beneath any apparent homogeneity
and reflect how different elements within that society regard the outcomes of power
shifts and religious/ceremonial changes.
In the meantime, I present a small selection of photographs from the parade as it
passed near my house and remind ourselves that, despite whatever political views we
have that may divide us, we have culturally much more that unites us!
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