ʿAin Ghazal statues (English Wikipedia)

Analysis of information sources in references of the Wikipedia article "ʿAin Ghazal statues" in English language version.

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ai-journal.com

artsandculture.google.com

books.google.com

  • Ben-Nissan, Besim (17 April 2014). Advances in Calcium Phosphate Biomaterials. Springer Science & Business. p. 436. ISBN 9783642539800. Retrieved 5 July 2016.
  • Ben-Nissan, Besim (17 April 2014). Advances in Calcium Phosphate Biomaterials. Springer Science & Business. p. 436. ISBN 9783642539800. Retrieved 5 July 2016.
  • McCarter, Susan (12 November 2012). Neolithic. Routledge. pp. 161–163. ISBN 9781134220397. Retrieved 20 June 2016. G. O. Rollefson in: Ian Kuijt (ed.), Life in Neolithic Farming Communities: Social Organization, Identity, and Differentiation, Springer (2006), p. 153.
  • McGovern, Patrick E (30 October 2010). Uncorking the Past: The Quest for Wine, Beer, and Other Alcoholic Beverages. University of California Press. p. 91. ISBN 9780520944688. Retrieved 20 June 2016.
  • Barker, Graeme; Goucher, Candice (2015). The Cambridge World History: Volume 2, A World with Agriculture, 12,000 BCE–500 CE. Cambridge University Press. pp. 426–. ISBN 978-1-316-29778-0.

britannica.com

britishmuseum.org

  • "Lime Plaster statues". British Museum. Trustees of the British Museum. Archived from the original on 18 October 2015. Retrieved 21 September 2015. The tallest of the Ayn Ghazal statues reach about 1 m in height, and they are assumed to have been free-standing, though anchored in the ground as they could not stand up unsupported. Upper Paleolithic figurines tend to be smaller than 20 cm in height. Taller representations of the human form from the Paleolithic era, such as the Venus of Laussel, are in bas-relief or painted.

brown.edu

  • Feldman, Keffie. "Ain-Ghazal (Jordan) Pre-pottery Neolithic B Period pit of lime plaster human figures". Joukowsky Institute, Brown University. Retrieved 16 June 2018. They are largely held to represent the ancestors of those in the community, or variations on this theme. One can make the argument for this based on the similar treatment of the heads of these statues and the disarticulated and buried plastered skulls. The burial of the statues is also similar to the manner in which the people of Ain Ghazal buried their dead. However, what if these statues are not representations at all, but instead are enlivened objects themselves? What if they were buried in a similar manner to humans because they were thought to have died, or have lost their animate powers? These statues bring up equally many questions as answers, and for this reason will provide a rich site for future study.

louvreabudhabi.ae

openedition.org

books.openedition.org

reuters.com

si.edu

asia.si.edu

web.archive.org