Academic journal article
By Meskell, Lynn
Antiquity , Vol. 69, No. 262
For a century a notion of a prehistoric Mother Goddess has infused some perceptions of ancient Europe, whatever the realities of developing archaeological knowledge. With the reverent respect now being given to Marija Gimbutas, and her special vision of a perfect matriarchy in Old Europe, a daughter-goddess is now being made, bearer of a holy spirit in our own time, to be set alongside the wise mother of old.
The field of archaeology, like many others, is prone to fads and fictions within the academic community and general public alike. A recurrent interest since the 19th century has been the notion of an omnipotent Mother Goddess, whose worship symbolizes a cultural continuity from the Palaeolithic era to modern times. The principle advocate for this theory over the past two decades, Marija Gimbutas, is seen to offer archaeological validity to these claims as a result of her recognized academic standing and long history of fieldwork in southeast European sites. From the material particulars of archaeology in her earlier work she moved toward an ideal vision of prehistory (compare Gimbutas 1965; 1970; 1971a; 1973 with interpretations in 1974; 1981; Gimbutas et al. 1989; 1989a; 1989b; 1991; 1992). Her widely published theories appeal to those committed to ecofeminism and the 'New Age' range of esoteric concerns, which include ancient religion and mythology. Whilst this vision of the past appears to embrace aspects of cognitive, gender and even feminist archaeologies, the interpretations it presents are simply hopeful and idealistic creations reflecting the contemporary search for a social utopia.
The concept of The Goddess is entangled within a larger, more complex, political phenomenon that involves regional and nationalist struggles (Chapman 1994; Anthony in press), linguistic aetiology (Renfrew 1987; Mallory 1989: 81), contemporary gender struggles and the feminist cause (Hallett 1993; Passman 1993). However, the revisionist histories on offer (Eisler 1987; Gimbutas 1974; 1989a; 1989b; 1991; 1992; Orenstein 1990; Spretnak 1992; etc.) do not aim for a more complete understanding of ancient societies in toto. Rather, they provide altogether alternative historical projections of what certain groups see as desirable. Re-writing the past from an engendered perspective is certainly long overdue, yet re-weaving a fictional past with claims of scientific proofs (e.g. Gimbutas 1992) is simply irresponsible. Such 'new and improved' histories are more telling of contemporary socio-sexual concerns rather than their ancient antecedents.
Why the Goddess and why now?
Why has there been a proliferation of studies devoted to the concept of a Mother Goddess in recent years? Why has this appeal been so persistent, particularly to the general public? Whereas the academic study of figurines is usually integrated within regional culture studies, the notion of the Goddess has assumed larger proportions to the wider community. As a result, the literature of the Goddess lies at the interface where academic scholarship meets New Age gynocentric, mythologized interpretations of the past (Eisler 1987; Gimbutas 1974; 1989a; 1992; Spretnak 1992). This is a radically burgeoning field in women's studies and New Age literature, and its books must far outsell their scholarly counterparts. Since achieving icon status, The Goddess has been linked with movements and disciplines as diverse as christianity, feminism and eco-feminism, environmentalism, witchcraft and archaeology. In each of these the Goddess phenomenon is taken as a given rather than one speculative interpretation to be considered with alternative hypotheses. The past is being used in the present as an historical authority for contemporary efforts to secure gender equality (or superiority?) in spiritual and social domains.
Scholarly ferment acknowledges the active role of the reader in examining and interpreting the past (Shanks & Tilley 1987; Hodder 1991; Frymer-Kensky 1992). …