Understanding the Past Through Indigenous Knowledge and Archaeological Research

Archaeologies ◽  
2018 ◽  
Vol 14 (1) ◽  
pp. 30-61 ◽  
Author(s):  
Félix A. Acuto ◽  
Hilda Corimayo
2018 ◽  
Vol 84 (1) ◽  
pp. 127-142 ◽  
Author(s):  
Craig N. Cipolla ◽  
James Quinn ◽  
Jay Levy

There is little doubt that Indigenous, collaborative, and community-based archaeologies offer productive means of reshaping the ways in which archaeologists conduct research in North America. Scholarly reporting, however, typically places less emphasis on the ways in which Indigenous and collaborative versions of archaeology influence our interpretations of the past and penetrate archaeology at the level of theory. In this article, we begin to fill this void, critically considering archaeological research and teaching at Mohegan in terms of the deeper impacts that Indigenous knowledge, interests, and sensitivities make via collaborative projects. We frame the collaboration as greater than the sum of its heterogeneous components, including its diverse human participants. From this perspective, the project produces new and valuable orientations toward current theoretical debates in archaeology. We address these themes as they relate to ongoing research and teaching at several eighteenth- and nineteenth-century sites on the Mohegan Reservation in Uncasville, Connecticut.


2019 ◽  
Vol 22 (3) ◽  
pp. 324-337 ◽  
Author(s):  
Colleen Morgan

As digital practice in archaeology becomes pervasive and increasingly invisible, I argue that there is a deep creative potential in practising a cyborg archaeology. A cyborg archaeology draws from feminist posthumanism to transgress bounded constructions of past people as well as our current selves. By using embodied technologies to disturb archaeological interpretations, we can push the use of digital media in archaeology beyond traditional, skeuomorphic reproductions of previous methods to highlight ruptures in thought and practice. I develop this argument through investigating the avatars, machines, and monsters in current digital archaeological research. These concepts are productively liminal: avatars, machines, and monsters blur boundaries between humans and non-humans, the past and the present, and suggest productive approaches to future research.


2017 ◽  
Vol 30 (2) ◽  
pp. 145-161
Author(s):  
Fernanda Neubauer ◽  
Michael J. Schaefer

We discuss the important role of the feminist critique in bringing awareness to gender, childhood, and identity research, and in giving voice to the perspectives of underrepresented groups. As a case study of ancient social lives and gender, we discuss a range of Marajoara identity markers interpreted through the study of ceramic tangas (female pubic coverings) from Marajó Island in the Brazilian Amazon (A.D. 400-1400). There, tangas were made and used by women as a material representation of social position, gender, and individual identity. We argue that identity constitutes a fundamentally important aspect of archaeological research, and that the strongest case studies in identity are those that encompass a variety of gendered inferences to understand social lives of the past.


2022 ◽  

Research on pre-Columbian childhood refers to all those studies that consider the different evidence and expressions of children in Mesoamerica, prior to the Spanish invasion in the 16th century. Archaeology, understandably by its very focus, has been one of the most prolific disciplines that has approached this subject of study. Currently, archaeological research focuses on highlighting the different social experiences of the past (or multi-vocality) of social identities, such as gender and childhood, and its relationship with material culture. In addition, archaeologists recognize a modern stereotype that considers children as passive or dependent beings and therefore biases childhood research in the past. Consequently, it is necessary to critically evaluate the cultural specificity of past childhood since each culture has its own way of considering that stage of the life cycle. Another problem, in the archaeological study of childhood, is to consider that children are not socially important individuals. It has been said that their activities are not significant for the economy or the social realm of communities and societies of the past. From archaeology, there exists a general perception that children are virtually unrecognizable from the archaeological record because their behavior leaves few material traces, apart from child burials. It has been since feminist critiques within the discipline that the study of childhood became of vital importance in archaeology to understand the process of gender acquisition through enculturation. This process refers to the way children learn about their gender identity through the material world that surrounds them and the various rituals that prepare them to become persons. Thus, the intent of recent studies on childhood has been to call upon archaeologists to consider children as social actors capable of making meaningful decisions on their own behalf and that they make substantial contributions to their families and their communities. In this sense, studies on pre-Hispanic Mesoamerican cultures have focused at the most basic sense on identifying the presence of children in the archaeological record or ethnohistoric sources. Its aim has been to document the different social ages that make up childhood, the ritual importance of Mesoamerican children, funerary practices, and health conditions marked in children’s bones as well as the different material and identity expressions of childhood through art and its associated material culture.


2019 ◽  
pp. 271-301

The existence of a situational concept indissolubly spatial and temporal in the Bolivian altiplano, better defined by the aymara term pacha, in the south-central Andes is well sustained by ethno-historic and ethnographic accounts. However, the implications of this concept for archaeological research have not been considered enough. Is especially suggestive that, the past being necessarily a place, humans may have conceived various ways to physically interact with their pasts through ceremonialism. This chapter considers the implication of this idea within a framework of archaeology of time, applying a fractal model of the pacha concept in its various nested scales. In order to illustrate the material forms that the idea of relating with the entities of a “place of the past” can adopt, this chapter discusses three case-studies along a historic sequence. The chapter finishes with some thoughts about the specific material conducts that can be adopted, even within the same ontological framework.


Author(s):  
Peter R. Schmidt ◽  
Alice B. Kehoe

This chapter introduces the foundational principles of Archaeologies of Listening. It takes the reader back to the genesis of anthropological method as well as the debates that have influenced attitudes toward indigenous knowledge and oral traditions over the last century. It critically examines the failure of “New Archaeology” to employ anthropological methods and proposes a complementary practice that does not eschew science but advocates a broader practice incorporating empirical evidence from those with deep experience with material cultures and landscapes. This chapter brings into focus how a richer interpretative posture occurs when we open our practice to the knowledge of others by employing the principles of apprenticeship and patience when working with communities. By putting into action the principle of epistemic humility, alternative views of the past open as do alternative ontologies that structure how the archaeological record is formed and heritage is performed.


Author(s):  
T. Douglas Price

This book is about the prehistoric archaeology of Europe—the lives and deaths of peoples and cultures—about how we became human; the rise of hunters; the birth and growth of society; the emergence of art; the beginnings of agriculture, villages, towns and cities, wars and conquest, peace and trade—the plans and ideas, achievements and failures, of our ancestors across hundreds of thousands of years. It is a story of humanity on planet Earth. It’s also about the study of the past—how archaeologists have dug into the ground, uncovered the remaining traces of these ancient peoples, and begun to make sense of that past through painstaking detective work. This book is about prehistoric societies from the Stone Age into the Iron Age. The story of European prehistory is one of spectacular growth and change. It begins more than a million years ago with the first inhabitants. The endpoint of this journey through the continent’s past is marked by the emergence of the literate societies of classical Greece and Rome. Because of a long history of archaeological research and the richness of the prehistoric remains, we know more about the past of Europe than almost anywhere else. The prehistory of Europe is, in fact, one model of the evolution of society, from small groups of early human ancestors to bands of huntergatherers, through the arrival of the first farmers to the emergence of hierarchical societies and powerful states in the Bronze and Iron Ages. The chapters of our story are the major ages of prehistoric time (Stone, Bronze, and Iron). The content involves the places, events, and changes of those ages from ancient to more recent times. The focus of the chapters is on exceptional archaeological sites that provide the background for much of this story. Before we can begin, however, it is essential to review the larger context in which these developments took place. This chapter is concerned with the time and space setting of the archaeology of Europe.


Author(s):  
Mogomme Alpheus Masoga

Every humanity has some form of indigeneity – whether conscious or unconscious. It behooves all humanity to redefine and reflect on its indigenous roots. Indigenous Knowledge (IK) has been termed in different ways. These include traditional, cultural, local, community knowledge, etc. All these are interlinked and imply that IK is a body of “knowledge” owned by local people in their specific communities and passed on from generation to generation. Therefore, IK is that knowledge which is known to a group of people or is embedded in a community. It could be rural or urban. The chapter aims to present and reflect on selected local narratives to construct a context. This chapter argues for the ‘contextual' dimension when looking at IK. For the past eighteen years the researcher has worked with a number of practitioners and knowledge holders whose experience has shaped his understanding of the South African IK dialogues, debates, research and studies. The approach adopted for this study is a reflexive one.


1982 ◽  
Vol 48 (1) ◽  
pp. 1-27 ◽  
Author(s):  
C. F. W. Hicham ◽  
Amphan Kijngam ◽  
B. F. J. Manly

During the past decade, archaeological research in north-east Thailand has concentrated on the excavation of individual sites. Of these, the best known are Non Nok Tha (Bayard 1971) and Ban Chiang (Gorman and Charoenwongsa 1976). Both are relatively small occupation and burial sites, covering c. 1 ha and 3.5 ha respectively.There have been several claims for an unexpectedly early bronze-working tradition in the area, and of the inception of iron technology during the second millennium BC. Biological remains from these sites reveal cultivation of rice and maintenance of domestic herds of cattle, pig and water buffalo (Gorman and Charoenwongsa 1976). While the recent surge of prehistoric research here and in adjacent areas has clearly demonstrated the presence of a south-east Asian bronze working tradition of some antiquity (Ha Van Tan 1980), the establishment of a chronological framework and of the settlement pattern in the area are in their infancy.As part of the Thai Government's North-east Thailand Archaeological Project, steps were taken in 1980–81 to expand our knowledge of the Ban Chiang culture. During the 1980 dry season, Higham and Kijngam co-directed two intensive field surveys.


Sign in / Sign up

Export Citation Format

Share Document