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Game culture and material culture have always been closely linked. Analog forms of rule-based play (ludus) would hardly be conceivable without dice, cards, and game boards. In the act of free play (paidia), children as well as adults transform simple objects into multifaceted toys in an almost magical way. Even digital play is suffused with material culture: Games are not only mediated by technical interfaces, which we access via hardware and tangible peripherals. They are also subject to material hybridization, paratextual framing, and processes of de-, and re-materialization.

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The thirteenth volume of Comunicazioni dell'Istituto Papirologico «G. Vitelli» is divided, as was the previous one, into three sections: 1. Editions and rieditions of texts; 2. Critical notes; 3. Chronique de lexicographie papyrologique de la vie matérielle. In the first section there are texts which are being published for the first time or which are subject to a revision and a new edition, both belonging to various collections. This section also includes the exhibition of an exceptional artefact from the Arab period, belonging to the Papyrological Institute «G. Vitelli»'s collection. The second section includes three contributions with careful palaeographic and linguistic observations on literary and documentary texts, and a fourth contribution offering an exhaustive summary of the publication state of an archive from the Institute's collection. Lastly, the third section, as consolidated by the previous volume of the Comunicazioni, collects several findings of the international research project on the lexicography of material culture (Lex.Pap.Mat.), documented in the language of papyri.

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The necropolis of Ripacandida in southern Italy (Apulia/prov. Foggia) is situated on a hill mediating between the uplands of the southern Apennines to the west and the Adriatic shore to the east. The local Archaic-Classical community (6th/5th century BCE) witnessed the rise of eastern Mediterranean settlements (apoikiai) in southern Italy and thereby the creation of a completely new situation of cultural transfer and encounter in the region. This is reflected in the material goods incorporated in the tombs that will entirely be presented and discussed in the volume. While largely maintaining their traditional ties to the neighboring areas, reflected in the use of material culture from the adjacent areas, the influx of Greek elements rises remarkably during the use period of the graveyard. It however becomes apparent that the Greek-style pottery incorporated into the local society does not replace traditional shapes and wares but rather complemented by these imports or imitations. In the course of the two centuries under investigation, the affiliation of the local community seems to shift from a more inland-orientated perspective to a closer connection to the lowlands Adriatic shore. The local community in the 6th century BCE was basically organized in an egalitarian way in small household units as suggested by the tombs arranged in clusters. In the 5th century BCE, richly equipped burials of males were separated from the tomb clusters, indicating social changes. At the same time, richly equipped females become prominent in some clusters and take over some male burial features (body placement), possibly indicating the takeover of male characteristics, like the household head, in the living community as well.The minute analysis of the local community and the comparison with other sites of the region shows that the indigenous society in the period under study is not at all static but very dynamic, and not a mere static receiver of new impulses coming from the ''culturally superior'' (and much better researched) newcomers from the east. A number of internal social developments (i.e. hierarchization, reorganization of familial structures and gender roles, economic reorientation) occurred within the indigenous communities of southeastern Italy that cannot be attributed to external stimuli triggered by foreign presence alone. Die Nekropole von Ripacandida in Suditalien (Apulien/Prov. Foggia) liegt auf einem Hugel, der zwischen den Hochebenen des sudlichen Apennins im Westen und der Adriakuste im Osten vermittelt. Die lokale archaisch-klassische Gemeinschaft (6./5. Jh. v. Chr.) war Zeuge des Aufstiegs von ostmediterranen Siedlungen (apoikiai) an den Kusten und der Schaffung einer vollig neuen Situation von Kulturtransfer und Begegnung in der Region. Dies spiegelt sich in den materiellen Beigaben der lokalen Graber wider, die hier vollstandig vorgestellt und diskutiert werden. Unter weitgehender Beibehaltung der traditionellen Bindungen an die benachbarten Gebiete, die die Verwendung materieller Kultur aus den angrenzenden Gebieten bezeugt, steigt der Zustrom griechischer Elemente wahrend der Nutzungszeit des Graberfeldes bemerkenswert an. Es wird jedoch deutlich, dass die in die lokale Gesellschaft eingebrachte Keramik griechischer Pragung die traditionellen Formen und Waren nicht ersetzt, sondern nur erganzt. Im Laufe der beiden untersuchten Jahrhunderte scheint sich die Zugehorigkeit der lokalen Gemeinschaft von einer eher ins Binnenland orientierten Perspektive zu einer engeren Verbindung mit dem Flachland an der adriatischen Kuste zu verschieben. Die lokale Gemeinschaft im 6. Jh. v. Chr. war grundsatzlich egalitar in kleinen Haushaltseinheiten organisiert, wie die in Clustern angeordneten Graber nahelegen. Im 5. Jh. v. Chr. wurden reich ausgestattete Mannergraber von den Grabgruppen abgesondert, wahrend gleichzeitig reich ausgestattete Frauen in einigen Clustern prominent werden und mannliche Bestattungsmerkmale ubernehmen, was auf Verschiebungen im Gefuge der ortlichen Gemeinschaft hindeutet.Die eingehende Analyse der ortlichen Gemeinschaft und der Vergleich mit anderen Fundorten der Region zeigt, dass die indigene Gesellschaft im Untersuchungszeitraum keineswegs statisch, sondern sehr dynamisch war, und nicht nur ein statischer Empfanger neuer Impulse, die von den ''kulturell uberlegenen'' (und viel besser erforschten) Neuankommlingen aus dem Osten kamen. Innerhalb der indigenen Gemeinschaften Sudostitaliens kam es zu einer Reihe interner sozialer Entwicklungen (Hierarchisierung, Reorganisation der familiaren Strukturen und der Geschlechterrollen, wirtschaftliche Neuorientierung), die nicht allein auf aussere, durch die fremde Prasenz ausgeloste Impulse zuruckgefuhrt werden konnen.

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Materials play a central role in society. Beyond the physical and chemical properties of materials, their cultural properties have often been overlooked in anthropological studies: finished products have been perceived as social' yet the materials which comprise them are considered raw' or natural'. The Social Life of Materials proposes a new perspective in this interdisciplinary field. Diverting attention from the consumption of objects, the book looks towards the properties of materials and how these exist through many transformations in a variety of cultural contexts.Human societies have always worked with materials. However, the customs and traditions surrounding this differ according to the place, the time and the material itself. Whether or not the material is man-made, materials are defined by social intervention. Today, these constitute one of the most exciting areas of global scientific research and innovation, harboring the potential to act as key vehicles of change in the world. But this materials revolution' has complex social implications. Smart materials are designed to anticipate our actions and needs, yet we are increasingly unable to apprehend the composite materials which comprise new products.Bringing together ethnographic studies of cultures from around the world, this collection explores the significance of materials by moving beyond questions of what may be created from them. Instead, the text argues that the materials themselves represent a shifting ground around which relationships, identities and powers are constantly formed and dissolved in the act of making and remaking.

Material culture

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Material culture