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Cedric Bodet
BODET Cédric
cedric.bodet@yahoo.com
birth: 13/06/77, Cholet, France nationality: French
ACCADEMIC CURSUS
since 2014 Teaching of Anatolian and Mesopotamian pre/protohistory and ethnoarchaeology, Archaeology Dpt, Muğla University , Turkey.
2012-2013 Postdoctoral grant ‘East Mediterranean Neolithic’, Turkish Research Council
2012 Publication of updated doctoral thesis: L'appariiton de l'élevage en Asie antérieu"
2009-2010 TÜBITAK Postdoctoral Fellowship on the Neolithic ideology (Göbekli Tepe).
Since 2009 ‘Ethneo- sociology of the first farmers’ ongoing research program
11/12/2008 grade of DOCTOR (PhD) in Archaeology, Ethnology, Prehistory, Paris 1 –Sorbonne-Pantheon University, Standing : ‘Very honorable’.
2003-2007 DOCTORAL RESEARCH SCHOLARSHIP, French Ministry of Foreign Affairs, Institute of Near Eastern Archaeology, Damascus, and Anatolian Studies, Istanbul.
2000-2001 MASTER’S OF ART– Le rôle des sociétés d’Anatolie du Sud-Est dans la néolithisation du Proche-Orient. Sorbonne University - Paris 1.
1996-2000 BACHELOR Award in Archaeology and History of Art, Bilkent University, Ankara, Turkey. High Honour Award : 3.7 gpa.
1995-1996 U.S. HIGH SCHOOL Diploma. Desoto High School, Kansas- USA.
1995 BACCALAUREAT electives: German, Latin, Greek. Cholet, France.
CONFERENCES
2021 “Göbekli Tepe and the Neolithic dualist identity” + chairman – TAG Turkey III
2021 Insan evrimi: 2 U-tube videos: Insan oluşumu (42 dk), Neolitik devrimi (22dk)
2020 ‘The Neolithisation of Anatolia’ (in Turkish)for the general public
2016 Organization-‘Latmos Prehistoric rock paintings’ exhibition, Muğla University
2014 : “Understanding the Economic and Social structures of Anatolian and Near Eastern Neolithic Societies” (in Turkish), Muğla University.
2012 Conference (in French) ‘the Neolithique Ideological System, in B. Fiche anthropological seminar on religion, Galatasaray University.
2009 Conference (English): The role of Anatolia in the emergence of herding, IFEA.
2001-2 3rd ICAANE, Paris, periodical Orient-Express organizing/editing committee
FIELD EXPERIENCE / EXCAVATIONS
2018 Arcaheological Land survey, Karaburun peninsula, W. Turkey
2003 Survey of flint sources in the Djebel el ’As, in the Syrian desert.
2002 Tell Aswad, Damascus, Syria- Pre-Pottery Neolithic
Oct 2001 Tell Dja’de el Mughara, North Syria- Pre-Pottery Neolithic
Sept 2001 Göbekli Tepe, Urfa province, Turkey- Pre-Pottery Neolithic
2000 Tell Shioukh Faouqani, Syria - Early Bronze and Iron Ages
1997-2000 Kinet Höyük, Hatay, Turkey - Bronze Age, Hellenistic and Medieval periods
Aug 1994 Doué-la-Fontaine, France, High Middle Age
LANGUAGES
Fluent: FRENCH, ENGLISH, TURKISH
List of publications
2001 Neolithic Cyprus: a reflection on society (2). Ac
2019a “Early Animal Production for Marital Trade: A Neolithic Bride-Price ?" In (Dumankaya O. ed.), Production and trade through the ages: from Prehistory to the Byzantine Period: 95-122. Ankara: Bilgin Kültür Sanat yayınları.
2019b “Why are there no Neolithic mega-sites in the Anatolian Euphrates basin? A socio-archaeological approach to the marital structure of early farming societies”, Arkhaia Anatolika 2 (2019), 21-50.
2018a Neolithic Cyprus: an isolated reflection of the mainland. TINA 10: 70-89.
2018b Neolithic Cyprus: a reflection of the mainland, a reflection on society. Ethneo 4/2: 1-20.
2017 The Neolithisation of the Northeastern Corner of the Mediterranean, In (Eds.) E. Kozal, M. Akar, Y. Heffron, Ç. Çilingiroğlu, E. Şerifoğlu, C. Çakırlar, S. Ünlüsoy, E. Jean, Questions and approaches in Eastern Mediterranean Archaeology. Studies in honor of M.-H. & C. Gates, Münster, 2017, 53-75.
2016 On the socio-economic structure of Anatolian Neolithic Societies. Ethneo 2/2: 1-21.
2013 Kinship patterns as a doorway to apprehend the symbolic and social structure of Göbekli Tepe communities (2). Peneo 4 : 1-17
2012 L’apparition de l’élevage en Asie Antérieure – Reflet des structures socio-économiques néolithiques (570 p.). Sarrebrücken : EUE. ISBN: 3841796214
2011 The ideological gap, or the diffusion of herding from the Middle Euphrates to Central Anatolia, Peneo 3: 1-24.
2010 The emergence of Herding in Neolithic Cyprus: a reflection of the mainland, a reflection on society. Peneo 2: 1-30.
2009 Emergences of animal husbandry in south Western Asia: another insight on neolithic social structures, Peneo 1: 1-32.
2008 L’apparition de l’élevage en Anatolie : un reflet de la structure économique et sociale d’Asie Antérieure. PhD thesis: Université de Paris 1- Sorbonne.
2002 Remarks on the End of the Çayönü Culture, Orient-Express 2002/2 : 47-51.
2001 b (coauthor) Tell Shioukh Faouqani (Syrie), 2000, Orient-Express 2001/1.
2001a Le rôle des sociétés d’Anatolie du Sud-Est dans la néolithisation du Proche- Orient, MA thesi
Phone: 0535 684 1767
Address: Akyaka - Muğla - Turkery
cedric.bodet@yahoo.com
birth: 13/06/77, Cholet, France nationality: French
ACCADEMIC CURSUS
since 2014 Teaching of Anatolian and Mesopotamian pre/protohistory and ethnoarchaeology, Archaeology Dpt, Muğla University , Turkey.
2012-2013 Postdoctoral grant ‘East Mediterranean Neolithic’, Turkish Research Council
2012 Publication of updated doctoral thesis: L'appariiton de l'élevage en Asie antérieu"
2009-2010 TÜBITAK Postdoctoral Fellowship on the Neolithic ideology (Göbekli Tepe).
Since 2009 ‘Ethneo- sociology of the first farmers’ ongoing research program
11/12/2008 grade of DOCTOR (PhD) in Archaeology, Ethnology, Prehistory, Paris 1 –Sorbonne-Pantheon University, Standing : ‘Very honorable’.
2003-2007 DOCTORAL RESEARCH SCHOLARSHIP, French Ministry of Foreign Affairs, Institute of Near Eastern Archaeology, Damascus, and Anatolian Studies, Istanbul.
2000-2001 MASTER’S OF ART– Le rôle des sociétés d’Anatolie du Sud-Est dans la néolithisation du Proche-Orient. Sorbonne University - Paris 1.
1996-2000 BACHELOR Award in Archaeology and History of Art, Bilkent University, Ankara, Turkey. High Honour Award : 3.7 gpa.
1995-1996 U.S. HIGH SCHOOL Diploma. Desoto High School, Kansas- USA.
1995 BACCALAUREAT electives: German, Latin, Greek. Cholet, France.
CONFERENCES
2021 “Göbekli Tepe and the Neolithic dualist identity” + chairman – TAG Turkey III
2021 Insan evrimi: 2 U-tube videos: Insan oluşumu (42 dk), Neolitik devrimi (22dk)
2020 ‘The Neolithisation of Anatolia’ (in Turkish)for the general public
2016 Organization-‘Latmos Prehistoric rock paintings’ exhibition, Muğla University
2014 : “Understanding the Economic and Social structures of Anatolian and Near Eastern Neolithic Societies” (in Turkish), Muğla University.
2012 Conference (in French) ‘the Neolithique Ideological System, in B. Fiche anthropological seminar on religion, Galatasaray University.
2009 Conference (English): The role of Anatolia in the emergence of herding, IFEA.
2001-2 3rd ICAANE, Paris, periodical Orient-Express organizing/editing committee
FIELD EXPERIENCE / EXCAVATIONS
2018 Arcaheological Land survey, Karaburun peninsula, W. Turkey
2003 Survey of flint sources in the Djebel el ’As, in the Syrian desert.
2002 Tell Aswad, Damascus, Syria- Pre-Pottery Neolithic
Oct 2001 Tell Dja’de el Mughara, North Syria- Pre-Pottery Neolithic
Sept 2001 Göbekli Tepe, Urfa province, Turkey- Pre-Pottery Neolithic
2000 Tell Shioukh Faouqani, Syria - Early Bronze and Iron Ages
1997-2000 Kinet Höyük, Hatay, Turkey - Bronze Age, Hellenistic and Medieval periods
Aug 1994 Doué-la-Fontaine, France, High Middle Age
LANGUAGES
Fluent: FRENCH, ENGLISH, TURKISH
List of publications
2001 Neolithic Cyprus: a reflection on society (2). Ac
2019a “Early Animal Production for Marital Trade: A Neolithic Bride-Price ?" In (Dumankaya O. ed.), Production and trade through the ages: from Prehistory to the Byzantine Period: 95-122. Ankara: Bilgin Kültür Sanat yayınları.
2019b “Why are there no Neolithic mega-sites in the Anatolian Euphrates basin? A socio-archaeological approach to the marital structure of early farming societies”, Arkhaia Anatolika 2 (2019), 21-50.
2018a Neolithic Cyprus: an isolated reflection of the mainland. TINA 10: 70-89.
2018b Neolithic Cyprus: a reflection of the mainland, a reflection on society. Ethneo 4/2: 1-20.
2017 The Neolithisation of the Northeastern Corner of the Mediterranean, In (Eds.) E. Kozal, M. Akar, Y. Heffron, Ç. Çilingiroğlu, E. Şerifoğlu, C. Çakırlar, S. Ünlüsoy, E. Jean, Questions and approaches in Eastern Mediterranean Archaeology. Studies in honor of M.-H. & C. Gates, Münster, 2017, 53-75.
2016 On the socio-economic structure of Anatolian Neolithic Societies. Ethneo 2/2: 1-21.
2013 Kinship patterns as a doorway to apprehend the symbolic and social structure of Göbekli Tepe communities (2). Peneo 4 : 1-17
2012 L’apparition de l’élevage en Asie Antérieure – Reflet des structures socio-économiques néolithiques (570 p.). Sarrebrücken : EUE. ISBN: 3841796214
2011 The ideological gap, or the diffusion of herding from the Middle Euphrates to Central Anatolia, Peneo 3: 1-24.
2010 The emergence of Herding in Neolithic Cyprus: a reflection of the mainland, a reflection on society. Peneo 2: 1-30.
2009 Emergences of animal husbandry in south Western Asia: another insight on neolithic social structures, Peneo 1: 1-32.
2008 L’apparition de l’élevage en Anatolie : un reflet de la structure économique et sociale d’Asie Antérieure. PhD thesis: Université de Paris 1- Sorbonne.
2002 Remarks on the End of the Çayönü Culture, Orient-Express 2002/2 : 47-51.
2001 b (coauthor) Tell Shioukh Faouqani (Syrie), 2000, Orient-Express 2001/1.
2001a Le rôle des sociétés d’Anatolie du Sud-Est dans la néolithisation du Proche- Orient, MA thesi
Phone: 0535 684 1767
Address: Akyaka - Muğla - Turkery
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(Jerf, Ain Ghazal) but omnipresent (Çatalhöyük, Beidha) in storage/domestic spaces, these isomorphic compositions always take center stage. This parallel arrangement also has a large echo in the contemporaneous iconography (reliefs, statues, paintings).
Because of its pervasiveness, centrality and/or size, the isomorphic symbol doubtlessly holds a fundamental meaning for Neolithic people. Ethnology provides a particularly convincing analogy: isomorphism appears just as overarching in Neolithic symbolism as the dualist principle (or exogamy) does in the ideology of pre-state societies. The former appearing as the symbolic representation of the latter, such correspondence cannot be a coincidence and finds a sociological explanation. Finally, the outstanding display of this symbol follows everywhere the emergence of farmers, structurally quite distinct from previous (inward-looking) hunter-gatherers: isomorphism and twin steles are understood as a strong conservative reaction against the emerging “complex-type” (outward-looking) marital pattern inherent in the farming social system.
compositions in Neolithic symbolism. Seemingly tracing back to the Palaeolithic, symmetry likely
played a fundamental role for prehistoric societies. Ethnographers showed how hunter-gatherer ideology (mythology, totemism, etc.) is often structured around a dualistic worldview (male/female; summer/winter etc.) taking root in the kinship system through a division of the community into exogamic subgroups. It is this dualism that is argued to be embodied in the twin steles. The advent of autonomous agricultural lineages could explain why this timeless principle appears with such prominence in the Neolithic
BC) is economic in nature, with the domestication of plants and then animals. The social content of
the latter event is analyzed here for its ideological implications. First, with the help of
archaeozoological theory, a 3-part evolutionary framework is proposed: intensive interaction with the
wild fauna (preliminary phase), loose penning (proto-domestication) and intensive production with
morphological modification (complete domestication). The data from the three identified regions of
independent emergence of animal husbandry (Upper Tigris, Middle Euphrates and Zagros) show the
central role played by social relations in the process. The territories of diffusion are, on the contrary,
suggesting a conflict between the newly adopted mode of production and the still egalitarian ideology.
Anatolia display a remarkably similar arrangement. Whether it is a female figure, an animal or a geometric sign (X, H), the central element is often depicted reaching out to two isomorphic symbols, respectively, with limbs, horns or lines/triangles. This general pattern, or part of it, appears to be much too common and deliberate to be random. Some thirty years ago, an original ‘archaeo-ethnological’ approach has allowed Jean-Daniel Forest to attempt a convincing decipherment of this type of depictions uncovered at the site of Çatalhöyük. To this author, the two side elements symbolize the subgroups of the community, or lineages, permanently exchanging sexual mates, while the central one stands for the capacity
of regeneration or for its result, the society. In other words, this represents the exogamic rule (‘marrying outside’), clearly identified by social anthropologists to be of utmost importance for all pre-state societies. Reflecting on the symbolism under an isomorphic form, like the twin pillars observed in various Neolithic sites, fertility would thus be conceptualized as a reciprocal marital exchange
scheme, no matter how many exogamic subgroups the actual society is divided into: exogamy is represented as two interacting subparts. The recent discovery of complete symbolic ‘archives’ pertaining to the Neolithic site of Göbekli Tepe has incited us to dig up Forest’s Çatalhöyük decipherment system and try it against this new array of pictorial representations. Despite inevitable uncertainties, it is striking how well it appears to make sense of most Göbekli Tepe depictions, indicating not only that his intuition must have been rather correct, but also that
it must have been widely shared during the Neolithic (and beyond).
(Jerf, Ain Ghazal) but omnipresent (Çatalhöyük, Beidha) in storage/domestic spaces, these isomorphic compositions always take center stage. This parallel arrangement also has a large echo in the contemporaneous iconography (reliefs, statues, paintings).
Because of its pervasiveness, centrality and/or size, the isomorphic symbol doubtlessly holds a fundamental meaning for Neolithic people. Ethnology provides a particularly convincing analogy: isomorphism appears just as overarching in Neolithic symbolism as the dualist principle (or exogamy) does in the ideology of pre-state societies. The former appearing as the symbolic representation of the latter, such correspondence cannot be a coincidence and finds a sociological explanation. Finally, the outstanding display of this symbol follows everywhere the emergence of farmers, structurally quite distinct from previous (inward-looking) hunter-gatherers: isomorphism and twin steles are understood as a strong conservative reaction against the emerging “complex-type” (outward-looking) marital pattern inherent in the farming social system.
compositions in Neolithic symbolism. Seemingly tracing back to the Palaeolithic, symmetry likely
played a fundamental role for prehistoric societies. Ethnographers showed how hunter-gatherer ideology (mythology, totemism, etc.) is often structured around a dualistic worldview (male/female; summer/winter etc.) taking root in the kinship system through a division of the community into exogamic subgroups. It is this dualism that is argued to be embodied in the twin steles. The advent of autonomous agricultural lineages could explain why this timeless principle appears with such prominence in the Neolithic
BC) is economic in nature, with the domestication of plants and then animals. The social content of
the latter event is analyzed here for its ideological implications. First, with the help of
archaeozoological theory, a 3-part evolutionary framework is proposed: intensive interaction with the
wild fauna (preliminary phase), loose penning (proto-domestication) and intensive production with
morphological modification (complete domestication). The data from the three identified regions of
independent emergence of animal husbandry (Upper Tigris, Middle Euphrates and Zagros) show the
central role played by social relations in the process. The territories of diffusion are, on the contrary,
suggesting a conflict between the newly adopted mode of production and the still egalitarian ideology.
Anatolia display a remarkably similar arrangement. Whether it is a female figure, an animal or a geometric sign (X, H), the central element is often depicted reaching out to two isomorphic symbols, respectively, with limbs, horns or lines/triangles. This general pattern, or part of it, appears to be much too common and deliberate to be random. Some thirty years ago, an original ‘archaeo-ethnological’ approach has allowed Jean-Daniel Forest to attempt a convincing decipherment of this type of depictions uncovered at the site of Çatalhöyük. To this author, the two side elements symbolize the subgroups of the community, or lineages, permanently exchanging sexual mates, while the central one stands for the capacity
of regeneration or for its result, the society. In other words, this represents the exogamic rule (‘marrying outside’), clearly identified by social anthropologists to be of utmost importance for all pre-state societies. Reflecting on the symbolism under an isomorphic form, like the twin pillars observed in various Neolithic sites, fertility would thus be conceptualized as a reciprocal marital exchange
scheme, no matter how many exogamic subgroups the actual society is divided into: exogamy is represented as two interacting subparts. The recent discovery of complete symbolic ‘archives’ pertaining to the Neolithic site of Göbekli Tepe has incited us to dig up Forest’s Çatalhöyük decipherment system and try it against this new array of pictorial representations. Despite inevitable uncertainties, it is striking how well it appears to make sense of most Göbekli Tepe depictions, indicating not only that his intuition must have been rather correct, but also that
it must have been widely shared during the Neolithic (and beyond).
Bu yorum, geleneksel kadın tarımcıların topluluklarının üretim ve yeniden üreme döngüsündeki rollerine ilişkin algılarını anlamayı amaçlayan, bölgede toplanan etnografik verilerle karşılaştırılmaktadır. Dış evliliklerin (egzogami) önemi kaybolmuştur, ancak Latmos ikonografisinde var olduğu görülen dişil yenileyici güç o günden bu yana hala güçlü görünmektedir.
Because they represent mostly human figures, the Late Prehistoric rock paintings discovered and listed by Anneliese Peschlow-Bindokat at Latmos are rather atypical. Yet, their composition and content seem well anchored in the iconographic tradition of Neolithic SW Asia. The decipherment devised by Forest for the symbolism of Çatalhöyük, and successfully applied to sites like Göbekli Tepe, centered on the reproductive pattern of the community (exogamy and dualism especially), presents the potential to enlighten the Bafa repertoire as well. Two-faced characters including pregnant females and horned males (a probable phallomorphic symbol), together with opposed circles, chevrons, meanders or zigzags are indeed figures probably to be related to marital exchange rules, known to be so important for traditional ethnographic societies (hunter-gatherers and pre-state agriculturalists).
This interpretation is here confronted to ethnographic data collected in the area, aimed at understanding the perception of traditional women agriculturalists of their role in the productive and re-productive cycle of their community. The importance of exogamic marriage has been lost but the feminine regenerative power, which seems to be present in the Latmos iconography, seems to be still strong ever since.