complex (and speculative) model in which male monopolisation of lunar-solar ritual supersedes more egalitarian female lunar rituals. Silva, writing on Neolithic Portugal, offers one of the more convincing arguments on stellar observation. Without resorting to precision, he finds patterns when viewing from within dolmens to a region near the rise of Aldebaran, the heliacal event corresponding to the time when semi-sedentary builders moved seasonally from the valley to the mountain that incorporates the field of view. And Brown offers a useful educational paper on how to make archaeoastronomy more interesting and relevant by linking it, site by site, to contemporary issues, such as light pollution and sustainability. The work closes with an address from Darvill the archaeologist to his peers, calling on them to bring skyscapes within their purview. Overall Skycapes comes off as a bit defensive and too pleading in tone. But it does reveal the difficulty of seeking and applying methodologies from diverse disciplines in order to find a setting for the skyscape in standard disciplinary interpretations of the prehistoric built environment. The question remains: is there enough here to entice the anthropological/ archaeological community to the table?

中文翻译：

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基督教英国仪式、巫术和巫术的实物证据：对魔法的感觉

一种复杂的（和推测性的）模型，其中男性对月球-太阳能仪式的垄断取代了更平等的女性月球仪式。席尔瓦 (Silva) 撰写了有关新石器时代葡萄牙的文章，提供了关于恒星观测的更有说服力的论据之一。在不诉诸精确的情况下，他在从支石墓内观察到 Aldebaran 上升附近的地区时发现了模式，这一日光事件对应于半久坐不动的建筑者季节性地从山谷移动到包含视野的山上的时间。布朗提供了一份有用的教育论文，内容涉及如何通过逐个站点将考古天文学与光污染和可持续性等当代问题联系起来，使考古天文学变得更加有趣和相关。这项工作以考古学家达维尔 (Darvill) 对同行的讲话结束，呼吁他们将天空景观纳入他们的职权范围。总体而言，Skycapes 有点防御性，而且语气过于恳求。但它确实揭示了寻求和应用来自不同学科的方法的困难，以便在史前建筑环境的标准学科解释中找到天空景观的背景。问题仍然存在：这里有足够的东西来吸引人类学/考古学界吗？