Some Angles on the Anglo Debate

Little can be done to replace English as the world’s common language for full WAC congresses. WAC intercongresses, however, offer an opportunity for linguistic (and intellectual) diversity. A regular plenary session at WAC full congresses in which the best works in archaeological theory are presented, with special efforts to include archaeologists whose works are not in English (in addition to those whose works are in English) might help insure diversity of perspectives in WAC.     

Putting the Records Straight: ‘What is up with WAC?’

This paper is a reaction to the paper of Nick Shepherd and Alejandro Haber titled ??What is up with WAC? Archaeology and ??Engagement?? in a Globalised World??, published in Public Archaeology volume 10, number 2 of May 2011. Having been associated with WAC since its inception in 1986 and having been a player in all the programmes criticized by Nick Shepherd and Alejandro Haber, I am reluctantly obliged to provide some information to put the records straight. WAC being a true worldwide organization (not just international) has membership from different social, cultural, linguistic, political, economic, religious and ideological backgrounds. This calls for mutual respect and conscious effort to understand people and their points of view and also to be very sensitive to our differences. Summing up issues in the context of simplistic ??globalised world?? is big error of judgment.     

Book Review

Abstract

The year 2011 marks the twenty-fifth anniversary of the World Archaeological Congress (WAC). WAC marked a bold intervention in the politics of knowledge in archaeology in the context of the mid-1980s. But how has it fared in contemporary worlds of practice? In this paper, two senior WAC members take a close and critical look at the changing fortunes, meanings, and contexts of the organization. At its centre, is an account of the controversial meeting between the WAC Executive and Rio Tinto Limited, the mining multinational, in Melbourne in 2007. Other parts of the paper engage with notions of the Indigenous, and discuss the assumptions informing the WAC programme Archaeologists Without Borders. Framed as a challenge, the paper invites response and commentary, as a way of opening debate which allows us to envisage alternative futures for the discipline, beyond the banal prospect of 'Archaeology Inc.'.     

WAC Matters: A Different View to that of Shepherd and Haber

This paper is a response to Shepherd and Haber??s (Public Archaeol 10(2):96?C115, 2011) critiques to World Archaeological Congress, from the viewpoint of the current Secretary of WAC. While most of the issues discussed have been already answered and corrected by Smith (Public Archaeol 10(4):223?C234, 2011), this paper adds my own views on two of these controversial issues: the meeting between WAC and Rio Tinto Limited in 2007 to explore options to work together on enhancing cultural heritage management and protection in mining activities (where I attended as the WAC Treasurer), and the Archaeologists Without Borders Program (as member of the committee for this program).     

The Process is the Outcome

Ethics are the key to what WAC is all about. It is our stated responsibility as WAC members to help shed the dark disciplinary past and forge a future archaeology of solidarity with the aim of fostering equality (but not sameness) among people everywhere. The present Forum section of Archaeologies showcases the scope and depth of the discussions surrounding this core aspect of WAC, which took place at the first meeting of the Committee on Ethics (henceforth CoE) at Stanford Archaeology Center (California, USA) from April 19th to 21st 2007. It is an invitation to WAC members and others to partake in the process of drafting a “General Code of Ethics” for WAC, a process that ultimately is much more about inclusive discussions and decisions on a framework for ethical practice than about writing a text or proscribing how to behave. The second affiliation for Julie Hollowell will be in effect from 15 December 2007.     

The World Archaeological Congress: Extending the vision

Este artículo resume la historia reciente, los logros y las trayectorias futuras del World Archaeological Congress. Tras esbozar la estructura organizativa del WAC, cuyos miembros son elegidos a partir de 14 regiones globales, la autora recoge el programa de publicaciones del WAC y los fúturos inter-congresos, animando a individuos de todo el mundo a participar. Se?ala asimismo que el WAC ha tomado un papel del liderazgo a la hora de respaldar a los arqueólogos locales para apoyar la conservación y la práctica ética de la arqueología. Además, ha secundado la nutrición y el crecimiento de comunidades y valores arqueológicos en áreas en las que las condiciones económicas y políticas dificultan su sustentación. El compromiso del WAC de ser multi-vocal se evidencia en la diversidad de personas que asisten a las conferencias del WAC—por ejemplo, al WAC-5 celebrado en Washington asistieron participantes de 75 países. Estas ramificaciones no son sólo en términos de la diversidad global, sino también en términos de desarrollar una habilidad de escuchar y una voluntad de respetar las voces de grupos dispares dentro de los diversos países, como por ejemplo las voces de las poblaciones Indígenas. El compromiso del WAC de ser multivocal es ampliado por medio de su dedicación a la justicia social, evidente no sólo en los puestos políticos del WAC sino también en la forma en que WAC hace frente a tales cuestiones en la teoría, el método y la práctica arqueológica. Trabajando juntos, los miembros de WAC logran una arqueología más rica, mejor, más erudita y más equitativa. Más aun, WAC sirve como un modelo para la descolonización de otras disciplinas. Durante su período de vigencia, el Ejecutivo actual espera ayudar al WAC a ser más cohesivo, a conseguir mejor financiación y a ser más efectivo políticamente, así como a ser más capaz de poner en contacto a arqueólogos de todo el mundo y apoyarlos con medidas prácticas que beneficien a sus comunidades regionales. DE este modo, esperan ampliar las miras de los fundadores del WAC.      

Foreword to the Jamaica Issue of the WAC Journal <Emphasis Type="Italic">Archaeologies</Emphasis>

Ainsley Henriques, who was the Conference Chair of WAC Inter-Congress in Jamaica in May 2007, commends the publication of the papers presented at the WAC Inter-Congress in the present special issue of the journal Archaeologies.     

WAC at a Crossroads

The Sixth World Archaeological Congress in Dublin is likely to be a crossroads for the organisation, as it negotiates a number of key issues. One set of issues is concerned with the manner in which we negotiate the sharply politically divided nature of the contemporary moment. It is one of the extraordinary ironies of the current moment that the world of Dublin 2008 is, in many ways, more sharply divided, less securely predictable, and less amenable to immediate analysis than the world of Southampton 1986. So how does WAC find a way through these contending forces, pressures and identities? One answer comes from reminding ourselves that WAC has always been an oppositional organisation of a particular kind, cutting against the grain of received modes of thought and practice. Another answer comes from reminding ourselves of WAC’s core intellectual project. The WAC of 2008 exists as a loose conjunction of at least three different projects. The first is concerned with asserting the rights of Indigenous persons and groups in relation to archaeological processes. The second is about asserting the interests of archaeologists from the global South. The third is about contesting a particular politics of knowledge, and framing an epistemological challenge to received modes of thought and practice. These projects share a number of points in common, although they also pull in different directions. WAC was founded on a discussion of “sameness”, the extent to which we formed part of a “one world” archaeology. Perhaps it is time to find a way—seriously, respectfully—to talk about the points on which we differ?     

“Three concepts”—Hospitality, cosmopolitanism, and human dignity: Reconceptualising heritage futures

Resumen Utilizando las imágenes de la destrucción del patrimonio cultural Palestino como punto de partida, este artículo trata de reflexionar de forma crítica sobre el futuro del WAC recapacitando sobre las actuales preocupaciones, a nivel teórico y práctico, en relación con el patrimonio cultural y con la “arqueología de un único mundo”. Mi estrategia es “dotar” de tres conceptos—hospitalidad, el ser cosmopolita y la dignidad humana, a este debate sobre el futuro del WAC, a través de tres autores, Virginia Woolf, Jacques Derrida, y Edward Said. En mi opinión estos tres ‘conceptos’ no son sólo fundamentales para la reconceptualización del patrimonio cultural sino también para sacar a la luz cuestiones claves en relación con la identidad institucional del WAC y los posibles cambios futuros. Mis conclusiones ratifican que la madurez del WAC cristaliza la necesidad de conmemorar no sólo las aspiraciones fundacionales y los logros acumulados, sino también de abrir el futuro de la organización, de forma crítica y reflexiva, a nuevos miembros y a preocupaciones, arqueologías y patrimonios alternativos o paralelos.

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Résumé A l'aide d'images sur la destruction de l'héritage culturel palestinien je cherche à réfléchir sur l'avenir du WAC à travers les rapports contemporains philosopho-operationels de l'héritage culturel et de l'archéologie mondiale. Ma stratégie est de démontrer à travers trois auteurs tels que Virginia Woolf, Jacques Derrida, et Edward Said, trois idées-l'hospitalité, le cosmopolitanisme et la dignité humaine, portant sur ce débat concernant l'avenir du WAC. Je discute le fait que ces idées sont non seulement fondamentales à la reconceptualisation de l'héritage culturel mais aussi capables de donner naissance à des questions fondamentales sur l'identité de l'institution et sur de possibles transformations du WAC. Mes conclusions répètent que l'entrée en majorité du WAC souligne le besoin non seulement de commémorer les aspirations et les efforts accomplis mais aussi d'élargir l'avenir de l'organisation vers de nouvelles fonctions et des héritages archéologiques.

     

The Future of WAC: A Fringe or a Popular Professional-Social Network?

In response to Shepherd and Haber??s (Public Archaeology 10(2):96?C115, 2011) article ??What is up With WAC??? I argue that, on the one hand, it is possible to adopt the authors?? new definition of Indigenous with certain modifications that enable it to accept a diverse constellation of responses to dwelling-in-displacement and explain the origin of these inequalities. On the other hand, I argue that WAC is not a reactionary organization of colonial heritage but that it makes great efforts to respond to 21st century postcolonial archaeology.     

Reflections on Reflexivity

Three realizations about developing an intercultural code of ethics for WAC that may be useful to the next series of discussions.

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Résumé Trois réflexions au sujet d'un développement des valeurs inter-culturelles pour le CMA qui pourront servir aux séries des discussions qui suivent.

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Resumen Tres reflexiones acerca de desarrollar un código de ética intercultural para WAC que pueda ser útil para la próxima serie de discusiones.

     

Reflections on the First Meeting of the WAC Committee of Ethics

WAC needs to recognise that it is not a fully developed organisation but a developing one. There are standpoints or ways-of-thinking in the world which are difficult to perceive through the lens of different customs and/or languages and with which the people in WAC may not be familiar. In addition, we need to follow the laws under which we carry out archaeological activities, so that society can maintain public order. Therefore, when involved in an archaeological activity, we should collect as much information, and as wide a variety of standpoints, as possible, and we should act honestly with respect for law and for human life in the societies in which we work.     

Personal,Professional and Academic Journeys to WAC 8

Two PhD students due to attend WAC 8 reflect on what brought them to Kyoto and what they hope to gain from the encounter.     

Educating for Sustainability in Archaeology

‘Sustainability’ is a concept that suffuses the present. Policy initiatives require ‘sustainability’ as one of the criteria by which projects are judged. In recognition of their role as interpreters and custodians of the past, archaeologists are one of the many groups contributing to the creation of ‘a sustainable historic environment’ and ‘sustainable communities’. Accordingly, sustainability is a concept that we perhaps need to incorporate into our activities as educators of future good citizens and into our training for the profession of archaeology. This paper seeks to address this issue, particularly in the light of Themes and Sessions relating to both sustainability and education at WAC8, but where the link between them remains unexamined.     

Archaeology and integrity: The world archaeological congress as a resource for indigenous communities

Resumen El World Archaeological Congress puede servir como un recurso esencial para los grupos indígenas que deseen participar completamente en el ejercicio de la arqueología. Las experiencias de los nativos americanos con la arqueología se pueden comparar con las de otros grupos indígenas, y el código ético, del WAC ilustra hasta que punto esta organización se toma en serio su compromiso de trabajar en cooperación con las comunidades. En este artículo se presentan algunas metas que el WAC tiene que plantearse en relación con los grupos indígenas, incluyendo la educación, el establecimiento de redes de trabajo, la profesionalidad y la gestión de los yacimientos arqueológicos.

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Résumé Le congrès Mondial d'Archéologie peut être une ressource vitale pour les indigènes désireux de participer pleinement à la profession d'archéologue. Les expériences indigènes américaines avec l'archéologie sont semblables à celles d'autres groupes indigènes et le code l'éthique du WAC démontre jusqu'à quel point cette organisation est sérieuse quant au travail et à la coopération avec les communautés. Il y a plusieurs points de considération pour le WAC au sujet des peuples indigènes, tels que l'éducation, le réseau de communication, le professionalisme et la gestion des sites culturels.

     

IDENTIFYING AND CLASSIFYING VEIN QUARTZ ARTEFACTS: AN EXPERIMENT CONDUCTED AT THE WORLD ARCHAEOLOGICAL CONGRESS, 2008

Worldwide, vein quartz was used as a raw material for stone tools, and in many regions quartz was the dominant raw material, if not the only raw material. While using quartz was not necessarily problematic for the communities in question, and was often preferred over other materials, the ‘problem’ with quartz is for archaeologists attempting to analyse the material, especially with coarse‐grained quartz. This paper presents the results of a quartz recognition experiment conducted on volunteer participants at the 2008 World Archaeological Congress (WAC) conference held in Dublin, Ireland. The results have shown that the identification and classification of vein quartz artefacts is particularly challenging, even for analysts with substantial experience in quartz artefact analysis.     

The Initial Meeting of the WAC Ethics Committee

Audie was struck by how far many had come to attend the meeting at Stanford, making the time together all the more precious. He discusses the challenges of first, determining what WAC stands for by identifying core concepts and foundational principles, many of them embedded in existing WAC documents and, second, of where the organization should draw lines when faced with the contradictions that are a part of most ethical dilemmas. A Code of Ethics would not be expected to draw these lines, but to bring these conflicts and contradictions into sharper focus and provide a dialogue and forum for their discussion. One of the many things Audie contributed to the meeting was a discussion and definition of consultation with Indigenous peoples, based on his many years of experience. Another was helping us put our ideas in a visual form that enhanced our understanding.     

West African Perspective of the World Archaeological Congress: Challenges and Aspirations

This paper looks at how the West African region was involved in the early history and formulation of the World Archaeological Congress. In particular, it describes events around the 9th Congress of the Pan-African Association of Prehistory and Related Studies, held in Jos, Nigeria, in 1983. The question of apartheid South Africa came up in the plenary session of that meting. A resolution was adopted condemning apartheid, and calling for the cessation of all contacts with South African institutions, and for the censure of colleagues and institutions maintaining links with South Africa. This later became the core of the WAC approach to South Africa, adopted by the organizers of the Southampton Congress. Looking ahead, formidable obstacles remain for West African archaeology, many of them structural in nature. Punitive visa requirements, currency crises and the scarcity of resources all prevent West African scholars from participating fully in global scholarship.     

Eavesdropping on a Global Conversation

How do we negotiate our own positions as locally situated archaeologists in relation to a global discipline? On the one hand, we belong to a worldwide community of scholars, practitioners and activists whose conversations and debates crisscross national boundaries, continents, hemispheres and social classes. On the other hand, we are positioned in specific, local contexts through out national and institutional affiliations, which themselves are variously situated in relation to the fault-lines and cleavages that divide out world: North and South, West and non-West, developed and under-developed economies, and members of dominant and subaltern national groupings. These different forms of insertion often play a key determining role when it comes to the kind of archaeology that we practice, and our access to resources and networks. One of the strengths of WAC as an organization is that it pays close attention to the different ways in which we are situated as archaeologists, and thinks creatively around how to address this. One demonstration of this in practice is the WAC list-serve, where as a subscriber one eavesdrops on a global conversation, around a fascinating range of issues. Archaeologies has a new look and a new publisher! My co-editor, Anne Pyburn, and I are delighted to announce that Archaeologies has moved to Springer Press. The move has many potential benefits for WAC members, and takes the journal into the mainstream of scholarly publishing.