Adventures of a Sea Hunter: In Search of Famous Shipwrecks by James Delgado

By James Delgado

Best archaeologist and consummate storyteller James Delgado takes readers on a rollicking deep-sea dive into his hugely strange life's paintings: finding and exploring the world's most renowned shipwrecks.

Colorful characters, close to misses, and the fun of status — or floating — in history's footprints make for a hugely interesting examine the attention-grabbing historical past and glittering bounty underneath the waves.

Included are money owed of Pearl Harbor, the monstrous, and Bikini Atoll, website of the world's first nuclear exams.

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Extra resources for Adventures of a Sea Hunter: In Search of Famous Shipwrecks

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Earlier scholars followed the critical traditions of social and cultural history, often looking at heritage from the outside in. Yet, they have more recently been joined by a lively community of scholarpractitioners, who speak from their experiences in practicing heritage through related disciplines. With each of these voices comes a new and different set of traditions, methods and interests. Some academics have even made heritage into an experimental practice. Stephanie Moser, for example, put ideas about working with heritage and communities to the test by transforming an Egyptian archaeological site into a laboratory for collaborative archaeology (see Moser 2002).

Salah al-Din himself noted that “the Christians would still be making pilgrimages here, even if the earth itself were dug up and thrown into the sky” (quoted in Peters 1985, 351-2). In Jerusalem, even fragments of holy places and related sites retain or (re)gain associated sacrality—they are living sites embedded within everyday practices and contemporary faith (see Bar 2008). Pilgrims, researchers and adventurers have long visited Jerusalem in search of tangible links with the numinous and its traces on earth.

The creation of the state of Israel lead to the division of the city by the Green Line (see Figure 1-2) with Israel’s territorial control limited to West Jerusalem. Jordanian officials who controlled East Jerusalem and the Old City allowed the Waaqf, “Islamic trust,” and Christian communities to continue to maintain their respective “living” holy sites simultaneously granting permission to the British School to carry out excavations. On the other hand, the Jewish community were denied access to their holy places in the Old City, many of which had been damaged during the 1948 war or shortly thereafter.

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