Between Antiquarians and Archaeologists—Continuities and Ruptures (2002)
The current renewal of interest in the history of archaeology has several causes, but it is primarily the result of the extraordinary extension of the discipline’s objectives and methods. During the last decades, the most far-flung regions of the earth have been subjected to systematic exploration, radiometric dating techniques have continually improved, DNA studies have contributed to the transformations of biological anthropology, and indeed the very process of human evolution has been cast in new light by the changing boundaries between human and animal behaviour. A natural science for many founding fathers of prehistory, a social science for those who emphasize its anthropological dimensions, archaeology has remained for others a historical discipline by virtue of its proximity to ancient languages and inscriptions. At one end of the spectrum, some archaeologists see themselves as specialists in material culture, able to deal with objects, both ancient and modern, as simultaneously technical and semiotic systems. At the other end, there are those who will put their faith only in the detailed approach of singular, particular cultures. To put the matter in extreme terms: it seems as if there is a universalist archaeology standing in opposition to a plethora of incompatible and irreducible vernacular archaeologies. In this context, appeals to the history of archaeology can be understood as recourse to the multiplicity of approaches and traditions characteristic of the discipline. The pioneering work of B. Trigger (1989) and L. Klejn (1973, 1977) has contributed much in this respect to our understanding of the development of archaeological thought. Until then, in effect, the history of archaeology was mainly conceived of as a history of discoveries, without taking much account of the ideas and institutions surrounding them. It is ironic to recall that the first syntheses of archaeology in the nineteenth century were rather conceived as phenomenologies of art (Müller 1830), or as histories of oeuvres and their interpretation (Starck 1880). It appears that the critique of the archaeology of art, during the second half of the nineteenth century, had as one of its side effects the rejection of a history of ideas in favour of one centred on discoveries.