Archaeology in Society – serie

Performances in the premodern communities shaped identities, created meanings, generated and maintained political control. But unlike other social scientists, archaeologists have not worked much with these concepts. Archaeology of Performance shows how the notions of theatricality and spectacle are as important economics and politics in understanding how ancient communities work. Without sacrificing conceptual rigor, the contributors draw on the wide-ranging literature on performance. Without sacrificing material evidence, they try to see how performance creates meaning and ideology. Drawing on evidence from societies large and small, Archaeology of Performance offers an important new ways of understanding ancient theaters of power.

Performances in the premodern communities shaped identities, created meanings, generated and maintained political control. But unlike other social scientists, archaeologists have not worked much with these concepts. Archaeology of Performance shows how the notions of theatricality and spectacle are as important economics and politics in understanding how ancient communities work. Without sacrificing conceptual rigor, the contributors draw on the wide-ranging literature on performance. Without sacrificing material evidence, they try to see how performance creates meaning and ideology. Drawing on evidence from societies large and small, Archaeology of Performance offers an important new ways of understanding ancient theaters of power.

Archaeology has been complicit in the appropriation of indigenous peoples' pasts worldwide. While tales of blatant archaeological colonialism abound from the era of empire, the process also took more subtle and insidious forms.

: Archaeology has been complicit in the appropriation of indigenous peoples' pasts worldwide. While tales of blatant archaeological colonialism abound from the era of empire, the process also took more subtle and insidious forms. Ian McNiven and Lynette Russell outline archaeology's "colonial culture" and how it has shaped archaeological practice over the past century. Using examples from their native Australia— and comparative material from North America, Africa, and elsewhere— the authors show how colonized peoples were objectified by research, had their needs subordinated to those of science, were disassociated from their accomplishments by theories of diffusion, watched their histories reshaped by western concepts of social evolution, and had their cultures appropriated toward nationalist ends. The authors conclude by offering a decolonized archaeological practice through collaborative partnership with native peoples in understanding their past.

In recent years, postcolonial theories have emerged as one of the significant paradigms of contemporary academia, affecting disciplines throughout the humanities and social sciences. These theories address the complex processes if colonialism on culture and society—with repect to both the colonizers and the colonized—to help us understand the colonial experience in its entirety. The contributors to Archaeology and the Postcolonial Critique present critical syntheses of archaeological and postcolonial studies by examining both Old and New World case studies, and they ask what the ultimate effect of postcolonial theorizing will be on the practice of archaeology in the twenty-first century.

The Social Construction of Communities draws on archaeological research in the Southwest to examine how communities are created through social interaction. The archaeological record of the Southwest is important for its precise dating, exceptional preservation, large number of sites, and length of occupation—making it most intensively researched archaeological regions in the world. Taking advantage of that rich archaeological record, the contributors to this volume present case studies of the Mesa Verde, Rio Grande, Kayenta, Mogollon, and Hohokam regions. The result is an enhanced understanding of the ancient Southwest, a new appreciation for the ways in which humans construct communities and transform society, and an expanded theoretical discussion of the foundational concepts of modern social theory.

In Collaboration in Archaeological Practice, prominent archaeologists reflect on their experiences collaborating with descendant communities (peoples whose ancestors are the subject of archaeological research). They offer philosophical and practical advice on how to improve the practice of archaeology by actively involving native peoples and other interested groups in research.

In Collaboration in Archaeological Practice, prominent archaeologists reflect on their experiences collaborating with descendant communities (peoples whose ancestors are the subject of archaeological research). They offer philosophical and practical advice on how to improve the practice of archaeology by actively involving native peoples and other interested groups in research.

Dwelling, Identity, and the Maya offers a new perspective on the ancient Maya that emphasizes the importance of dwelling as a social practice. Contrary to contemporary notions of the self as individual and independent, the identities of the ancient Maya grew from their everyday relations and interactions with other people, the houses and temples they built, and the objects they created, exchanged, cherished, and left behind. Using excavations of ancient Chunchucmil as a case study, it investigates how Maya personhood was structured and transformed in and beyond the domestic sphere and examines the role of the past in the production of contemporary Maya identity.

In much recent thinking, social and cultural realms are thought of as existing prior to—or detached from—things, materiality, and landscape. It is often assumed, for example, that things are entirely 'constructed' by social or cultural perceptions and have no existence in and of themselves. Bjornar Olsen takes a different position. Drawing on a range of theories, especially phenomenology and actor-network-theory, Olsen claims that human life is fully mixed up with things and that humanity and human history emerge from such relationships. Things, moreover, possess unique qualities that are inherent in our cohabitation with them—qualities that help to facilitate existential security and memory of the past. This important work of archaeological theory challenges us to reconsider our ideas about the nature of things, past and present, demonstrating that objects themselves possess a dynamic presence that we must take into account if we are to understand the world we and they inhabit.

In much recent thinking, social and cultural realms are thought of as existing prior to—or detached from—things, materiality, and landscape. It is often assumed, for example, that things are entirely 'constructed' by social or cultural perceptions and have no existence in and of themselves. Bjornar Olsen takes a different position. Drawing on a range of theories, especially phenomenology and actor-network-theory, Olsen claims that human life is fully mixed up with things and that humanity and human history emerge from such relationships. Things, moreover, possess unique qualities that are inherent in our cohabitation with them—qualities that help to facilitate existential security and memory of the past. This important work of archaeological theory challenges us to reconsider our ideas about the nature of things, past and present, demonstrating that objects themselves possess a dynamic presence that we must take into account if we are to understand the world we and they inhabit.

The field of archaeology continues to face a major crisis of interpretation. The traditional view is that the basic business of archaeology is to reconstruct the history of cultures and civilizations through their material productions. Olivier challenges this view with a new approach to archaeological remains based on the works of French theorists such as Foucault, de Certeaux, and Derrida, with insight from Darwin and Freud. His thesis is that archaeology does not study the past itself but rather what materially remains of the past in our present. Olivier also develops an interpretation of material culture based on Aby Warburg’s and Walter Benjamin’s work in the anthropology of art. With wider implications for history and all social sciences, The Dark Abyss of Time is a major contribution to the theory of time, memory, heritage, and archaeology. This flawless translation makes Olivier’s elegantly written work available in English for the first time.

The field of archaeology continues to face a major crisis of interpretation. The traditional view is that the basic business of archaeology is to reconstruct the history of cultures and civilizations through their material productions. Olivier challenges this view with a new approach to archaeological remains based on the works of French theorists such as Foucault, de Certeaux, and Derrida, with insight from Darwin and Freud. His thesis is that archaeology does not study the past itself but rather what materially remains of the past in our present. Olivier also develops an interpretation of material culture based on Aby Warburg’s and Walter Benjamin’s work in the anthropology of art. With wider implications for history and all social sciences, The Dark Abyss of Time is a major contribution to the theory of time, memory, heritage, and archaeology. This flawless translation makes Olivier’s elegantly written work available in English for the first time.

This book explores the international legal framework developed by UNESCO to identify and protect world heritage and its implementation at the national level. Drawing on close policy analysis of UNESCO’s major documents, extensive professional experience at UNESCO, as well as in-depth analyses of case studies from Asia, Europe, and Latin America, Sophia Labadi offers a nuanced discussion of the constitutive role of national understandings of a universalist framework. The discussion departs from considerations of the World Heritage Convention as Eurocentric and offers a more complex analysis of how official narratives relating to non-European and non-traditional heritage mark a subversion of a dominant and canonical European representation of heritage. It engages simultaneously with a diversity of discourses across the humanities and social sciences and with related theories pertaining not only to tangible and intangible heritage, conservation, and archaeology but also political science, social theory, tourism and development studies, economics, cultural, and gender studies. In doing so, it provides a critical review of many key concepts, including tourism, development, sustainability, intangible heritage, and authenticity.

In the last decade, a new conception of culture has emerged in sociology, out of the ashes of modernism and post-modernism, that has the potential to radically change how we think about cultural objects and groups in archaeology. Archaeology beyond Postmodernity re-evaluates current interpretive and methodological tools and adapts them to the new position. Many examples are given from Western and indigenous sciences to illustrate this different understanding of science and culture. In addition, several case studies demonstrate how it can be applied to interpret historic and prehistoric cultures.

An Archaeology of Resistance: Materiality and Time in an African Borderland studies the tactics of resistance deployed by a variety of indigenous communities in the borderland between Sudan and Ethiopia. The Horn of Africa is an early area of state formation and at the same time the home of many egalitarian, small scale societies, which have lived in the buffer zone between states for the last three thousand years. For this reason, resistance is not something added to their sociopolitical structures: it is an inherent part of those structures—a mode of being. The main objective of the work is to understand the diverse forms of resistance that characterizes the borderland groups, with an emphasis on two essentially archaeological themes, materiality and time, by combining archaeological, political and social theory, ethnographic methods and historical data to examine different processes of resistance in the long term.

Situated at the intersection of cultural heritage and local community, this book enlarges our understanding of the Indigenous peoples of southern México and northern Central America who became detached from “the ancient Maya” through colonialism, government actions, and early twentieth-century anthropological and archaeological research. Through grass-roots heritage programs, local communities are reconnecting with a much valorized but distant past.Maya Cultural Heritage explores how community programs conceived and implemented in a collaborative style are changing the relationship among, archaeological practice, the objects of archaeological study, and contemporary ethnolinguistic Mayan communities. Rather than simply describing Maya sites, McAnany concentrates on the dialogue nurtured by these participatory heritage programs, the new “heritage-scapes” they foster, and how the diverse Maya communities of today relate to those of the past.