Archaeology from below

Abstract

This paper identifies and discusses two contrasting approaches to field archaeology in contemporary Britain. The dominant approach is that of ‘official archaeology’ rooted in professional rescue (or contract) work and represented by bodies such as English Heritage, county archaeology units and the Institute of Field Archaeologists. This ‘archaeology from above’ threatens alternative approaches to fieldwork, since state legislation and other bureaucratic controls are being used to restrict access to archaeology to an elite of self-accredited practitioners, and a persuasive and sophisticated ideology of heritage ‘protection’ and professional ‘standards’ is being deployed to legitimize this policy. This attempt to universalize the practices of professional rescue archaeology is academically incoherent and politically undemocratic. An alternative ‘archaeology from below’ is proposed in which fieldwork is rooted in the community, open to volunteer contributions, organised in a non-exclusive, non-hierarchical way, and dedicated to a research agenda in which material, methods and interpretation are allowed to interact. These points are illustrated with detailed references to the experience of ‘democratic archaeology’ on the author's project at Sedgeford in northwest Norfolk in 1996–98.     

A Review of the International Academic Symposium on Tibetan Archaeology and Art

To date at least two aspects of Tibetan studies have become prominent. One is Tibetan archaeology which has grown from a base of ever-enriching fieldwork, and the other is Tibetan art studies which is dominated by Tibetan Buddhist art. In western humanity disciplines,archaeology and art history have always been regarded     

Teaching the Craft of Archaeology: Theory, Practice, and the Field School

Field schools are a rite of passage for archaeologists, the first experience of what for many is the defining activity of the discipline: fieldwork. While teaching competence in practical techniques is the minimum goal of any field school, this technical training must be situated within the broader goals that drive the fieldwork. The University of Denver Archaeological Field School provides the fieldwork for the Colorado Coal Field War Archaeological Project. This project is an experiment in archaeology as political action in the present. It explores the possibility of an emancipatory archaeology through engagement with contemporary audiences and struggles. In this paper we discuss some of the ways we try to link technical training with the admittedly unusual theoretical and political goals of the project, teaching not only skills but an awareness of the responsibilities these skills should bring.     

Mapping a Future: Archaeology,Feminism, and Scientific Practice

Drawing on work in science studies, I argue for the importance of fieldwork and research practices when considering the relative significance of feminism within archaeology. Fieldwork, often presented as the unifying hallmark of all of anthropology, has a different resonance in archaeology at the level of material practice and specific techniques. In order to understand the relationship between archaeology and feminism we need to investigate methods, methodology, and interpretations of the material record simultaneously. Examining one practice, that of map making, I suggest venues amenable to feminist insights.     

Nazi camps on British soil: the excavation of Lager Wick forced labour camp in Jersey,Channel Islands

Abstract

The forced labour camp of Lager Wick in Jersey, built during the German occupation of the Channel Islands in 1942, is the first Nazi camp to be excavated on British soil. This paper presents the findings from three seasons of fieldwork (2014–16), and includes an analysis of the architecture of internment and the signposts it leaves for that which does not survive. It also draws into sharp relief the link between archaeology and oral testimony and the way that archaeology can both back up and disprove the historical record. Finally, this paper examines the important role that archaeology can play in uncovering and helping to normalize ‘taboo heritage’.     

Archaeologist as anthropologist: Much ado about something after all?

It has been said that “archaeology is anthropology or it is nothing.” And so archaeologists have become conversant in and contributors to cultural theory. Other archaeologists have undertaken ethnoarchaeological studies on material culture when ethnographers have not supplied the data needed. Yet archaeologists might undertake more traditional participant-observation fieldwork to help nuance the cultural questions we ask and to render our tales of the past more convincing, in particular, when we purport to speak of the sensuous and meaningful experience of the “prehistoric other.” This article discusses the venturing of one archaeologist in Madagascar tracking aspects of the classic problem of state origins across archaeology, oral history, ethnoarchaeology, and ethnography. This process of joining objective analysis to lived experience is perhaps the most proper task of anthropology, the one that distinguishes it from other social science…     

考古学文化的层次划分--以龙山文化为例

考古学文化的层次划分研究实质是对考古学文化内部的地区差异程度的考察。通过对龙山文化中具有代表性的鼎、鬶的研究,文章认为考古学文化性质的确定可通过数种典型陶器来确定。考古学文化内部群体的划分,有助于我们了解当时社会政治势力的组合倾向。     

Global Application of Indigenous Archaeology: Community Based Participatory Research in Turkey

What does Indigenous archaeology offer archaeologists who do not work on Native land, at Indigenous sites, or with Indigenous people? This article demonstrates the broad applicability of Indigenous archaeology and the way it can be utilized by archaeologists working in any locale. Through recent fieldwork in south central Turkey working with a non-indigenous community of local residents near the archaeological site of Çatalhöyük, I demonstrate ways that the theories and methodology of Indigenous archaeology are a useful and relevant part of practice for archaeologists working in areas that are neither on Native land nor involve sites related to indigenous heritage. It also points to the need for further investigation into collaborative methods for the development of a set of best practices within archaeological and heritage management settings.     

The current state of post-medieval archaeology in Flanders

Abstract

Post-medieval archaeology in Flanders (Belgium) is a comparatively young archaeological discipline, even in an historically important region with centres such as Antwerp, Bruges and Ghent. Originating in the slipstream of Flemish urban archaeology during the 1970s, the discipline has struggled for recognition ever since. As a result of more than 40 years of fieldwork, the material record of early-modern and modern history has changed drastically. Yet post-medieval archaeology has not reached its apogee. A framework with its own methods, teaching, research questions and theoretical approaches is still under construction. This paper aims not only at historiographical analysis of the field, but chiefly at defining a clear framework for positioning post-medieval archaeology in one of the most important regions in early-modern and modern Europe.     

Commentary: Medieval and Post-Medieval Archaeology of Greece

Recent work by archaeologists emphasized the contributions of archaeological fieldwork to the study of post-classical Greece. This marks a significant departure from traditional approaches to the archaeology of Byzantium that tended to focus on art historical methods and architectural history. Despite these changes in the study of post-classical Greece, the issues of abandonment, continuity and change continue to play an important role both in ongoing debates and will undoubtedly influence future research priorities. Only collaboration among scholars who study historical archaeology in Greece and elsewhere will ensure the continued relevance of this field even as these long-standing debates wane in relevance.     

Crossing disciplinary boundaries: On Gutorm Gjessing's archaeology and his conversion to ethnography

Gutorm Gjessing was one of the most influential investigators in Norwegian archaeology. He is particularly known for his monumental works on the Arctic Stone Age, which proposed an alternative to south‐north diffusionism. In 1947 Gjessing suddenly left archaeology in favour of ethnography at the Oslo Ethnographic Museum, which also led his carrier in a downhill direction. This article is partly biographical and partly analytical and claims that Gjessing's archaelogical works and theories in the 1930s ‐ 40s were only marginally non‐conformist, since they largely reflected current viewpoints in European culture‐historical archaeology. Gjessing's view of culture is located in culture‐historical archaeology and American cultural anthropology and it is compared with the anthropology of the “British School”. Also analyzed is how Gjessing in some respects placed himself on the fringe of the establishment. It is not pretended to give any definite answers, rather it is focused upon questions which can be raised and provides a more nuanced picture of” the mythology which has surrounded Gutorm Gjessing, both as archaeologist and anthropologist.     

Pencils and Pixels: Drawing and Digital Media in Archaeological Field Recording

Within the context of a growing emphasis on digital recording, what is the place of analog drawing in archaeological fieldwork? In this article, we situate the increased application of digital drawing methods by providing several historical examples of archaeological field drawing in British archaeology to demonstrate the connection between understanding the archaeological record and illustration. Given this background of analog archaeological recording, we then explore the current state of archaeological field drawing and the affordances of digital illustration for recording and interpreting the archaeological record, review literature in architecture and design regarding the cognitive function of analog and digital drawing, and discuss the possible future implications of born-digital or paperless archaeology.     

Archaeological Ethnography,Heritage Management,and Community Archaeology: A Pragmatic Approach from Crete

This article examines the introduction of archaeological ethnography as an approach to establish positioned research and bring context-specific and reflexive considerations into community archaeology projects. It considers recent critiques of heritage management in archaeology and the role of archaeologists as experts in it, contending that smaller and less prominent sites exist in different contexts and pose different problems than large-scale projects usually addressed in the literature. We describe how the ‘Three Peak Sanctuaries of Central Crete’ project, investigating prehistoric Minoan ritual sites, involves communities and stakeholders and what demands the latter pose on experts in the field. Archaeological work is always already implicated in local development projects which create and reproduce power hierarchies. It is therefore important that archaeologists maintain their critical distance from official heritage discourses, as they are materialized in development programmes, while at the same time engaging with local expectations and power struggles; they also have to critically address and position their own assumptions. We use examples from our community archaeology project to propose that these goals can be reached through archaeological ethnographic fieldwork that should precede any archaeological project to inform its methodological decisions, engage stakeholders, and collaboratively shape heritage management strategies.     

The Archaeological Heritage of Iraq in Historical Perspective

Abstract

In this paper I argue that members of the public are simultaneously attracted to and alienated by the uncannyin archaeology. I examine the role of popular culture representations of archaeology in these conflicting but connected processes, and strategies for overcoming them. By exploring Freud's notion of the unheimlich, or uncanny, in relation to archaeology and autopsies, I argue that it is mediated by popular culture, which alienates the public from the actual uncanny practices. By considering the relationship between archaeologists and the public as a discourse between actors and their audience, I examine ways in which this alienation can be overcome. My aim is to offer a better understanding of the complex ways in which people engage with archaeology.     

西方考古学文化概念的演变

文化概念在西方考古学一个多世纪的发展历史,经历了一个从无副有．再到被扬弃的变化过程。在当代西方考古学中,“文化”已经不再是一个很重要的词汇。“风格”（style）,“认同”（identity）。“族群”（ethnicity）等概念成为西方考古学者分析考古材料区域特征的主要术语。这些术语被用来探讨物质文化所反映的区域差异和社会界限。与欧美考古学相比,中国考古学界虽然有关于文化因素分析的探讨,对文化概念本身基本上没有太多的争论,并完全错过了西方考古学过去三十年来有关风格的大讨论。西方考古学界对文化概念的扬弃过程值得中国考古界深思。     

良渚文明兴衰的生态史观

环境考古学的发展为讨论良渚文化的衰亡开拓了新的思路。然而,环境论者在表述论点时,常常会片面地强调外界环境变化对文化发展影响,显得过于机械化和简单化。从地理学和考古学的基础研究入手,深入地阐述了环境考古学的理论基础,提出生态史观是研究良渚文明兴衰的有效方法。通过对良渚文化系统动态分析,认为良渚文明的兴衰是其系统中各因素相互作用的结果,而良渚文化的衰亡是因为人地关系紧张,造成了系统的紊乱。     

Archaeological Applications of the Electra-Level

Abstract

The Electra-Level is a leveling device with applications in field archaeology. It offers advantages over the line level and optical leveling instruments in situations where visibility, obstructions, or shortage of personnel are factors. Some specific applications in archaeological fieldwork by Boston's City Archaeology Program are described.     

Does digital video enhance student learning in field-based experiments and develop graduate attributes beyond the classroom?

The connection between fieldwork and development of graduate attributes is explored in this paper. Digital technologies present opportunities to potentially enhance the learning experience of students undertaking fieldwork, and develop core digital attributes and competencies required by Higher Education Institutions (HEIs) and employers. This paper reports the success of adopting digital video capture in technology-rich field experiments that form part of final year undergraduate courses in Physical Geography at an HEI in New Zealand. Student perceptions were obtained via a range of approaches. Results suggest that deployment of digital video reinforces student learning and connects with core graduate attributes.     

Archaeology Underfoot: On-Campus Approaches to Education,Outreach, and Historical Archaeology at Brown University

This article explores the methods and outcomes of “The Archaeology of College Hill” (AoCH), a hands-on fieldwork course at Brown University, Providence, Rhode Island. The first half of this paper recounts the results of a three-year research program (2012–2014) on the Quiet Green of the university’s campus. This work identified a material assemblage associated with the school’s first official President’s House and uncovered evidence for over two centuries of student life. The second half of this article addresses our pedagogical methods, including elements of replicable course design and feedback from a qualitative survey on students’ impressions of the class. By situating this project within wider dialogues on the role of fieldwork in undergraduate teaching, we demonstrate the ways in which practical, on-campus projects like AoCH can reach a more diverse body of students, increase enrollments in other archaeology courses, and develop a more engaged, de-centered pedagogy.     

Iktomi in the Land of the Maymaygwayshi: Understanding Lived Experience in the Practice of Archaeology Among American Indians/First Nations

In discussions concerning American Indians/First Nations and the practice of archaeology in North America, the issues are typically presented in a polarized fashion with American Indians/First Nations on one side and archaeologists on the other. Frequently the literature discusses how archaeologists should modify their practice in response to the needs of American Indian communities. Very little of the literature looks at the roles and challenges faced by American Indians who choose to pursue archaeology. This paper addresses this latter issue by examining my own work among First Nations communities in Ontario, Canada. Through the lens of ‘lived experience’, I will examine the interplay of identity, personal and communal histories, and the contemporary situation of my self and the First Nations communities I worked with, looking at how having ‘insider’ knowledge can be both useful and a handicap in fieldwork.