The relationships between traditional Aboriginal land owners and other Park users in Kakadu National Park in the Northern Territory are characterised by competing agendas and competing ideas about appropriate ways of relating to the environment. Similarly, the management of recreational fishing in the Park is permeated by the tensions and opposition of contested ideas and perspectives from non‐Aboriginal fishers and Aboriginal traditional owners. The local know‐ledge and rights of ‘Territorians’[non‐Aboriginal Northern Territory residents] are continually pitted against the local knowledge and rights of Aboriginal traditional owners. Under these circumstances, debates between non‐Aboriginal fishers and Aboriginal traditional owners are overwhelmingly dominated by the unequal power relationships created through an alliance between science and the State. The complex and multi‐dimensional nature of Aboriginal traditional owners’ concerns for country renders these concerns invisible or incomprehensible to government, science and non‐Aboriginal fishers who are each guided by very different epistemic commitments. It is a state of affairs that leaves the situated knowledge of Aboriginal traditional owners with a limited authority in the non‐Aboriginal domain and detracts from their ability to manage and care for their homelands.
Inspired by actor-network theory, this research uses an operationalized archaeological actor-network approach to characterize and examine human-object relationships associated with ritual caching deposits (votive bundles of objects) at the site of Cerro Maya (formerly Cerros), Belize. Designed to be broadly applicable for archaeological studies, our archaeological actor-network approach made it possible to inductively examine, characterize, and diachronically compare the complex arrays of human and nonhuman relationships. In contrast to previous studies that characterized caches mainly in symbolic terms, we treated caches as traces of the small-scale actor-networks that emerged during the production of ancient Maya caching events. More specifically, our actor-network methodology made it possible to characterize caches and caching events in terms of the relationships between materials, temporality, objects, places, and groups of people, their intentions, and actions. The inductive and diachronic focus of approach also allowed us to compare arrays of caching actor-networks over time while considering the social affect that caching events had on subsequent caching events and the site’s social development. This approach demonstrates that even simple artifact clusters can be viewed as proxies for highly complex networks of interlinked social relations that play roles in shaping important historical interactions and social orders over time.
Archaeologists use a method of evaluating the characteristics of flakes, called scoring, to distinguish geofacts (pseudo-artefacts or eoliths) from artefacts. Lower total scores are considered indicative of a natural source of the finds, while higher ones support the opposite. However, this method has some limitations. The most important are the small quantity of assemblages subject to such an analysis and the unclear boundary drawn by a ranking within a point-based score evaluation between collections with finds of cultural and anthropic origin. Here, we present a method that minimizes these limitations. It consists of a statistical approach using scoring percentages, a new method of visualizing them and the application of clustering. This way, we obtained clear differences between pseudo-artefacts and artefacts by considering flakes from six flint assemblages from Central Europe as well as an experimental assemblage. 相似文献
This editorial theorizes the spatialization of black gender and sexual minorities. We examine the ways in which race, gender, and sexuality work to complicate the geographies of black gender and sexual marginality. Drawing on insights from Foucault's theory of heterotopia, we develop the concept of anti-black heterotopias to understand the spatial ordering of black gender and sexuality within the larger geographies of black people. We contend that if anti-black racism forces black people to live within contained landscapes that exist on the margins of whiteness, then black gender and sexual minorities, who are subject to violence and public ridicule, live in a placeless space, a location with no coordinates. In other words, the heterosexism/homophobia toward black gender and sexual minorities that is expressed in socio/spatial terms is complicit with the spatialization of anti-black racism. We also use anti-black heterotopias as a way to situate the eight articles in parts 1 and 2 of this themed section, as well as to highlight the theoretical linkages between them. 相似文献
The articles in part 2 of the themed section Gender and Sexual Geographies of Blackness focus on the creation of new cartographies of resistance, struggle, and survival in which black gender and sexual minority communities are engaged. Using black feminist readings of gender, sexuality, and geography as a point of departure, we consider the complex challenges that black gender and sexual minorities pose to conventional feminists and queer readings of space. These articles map unexplored sites of black struggle, resistance, and survival where black gender and sexual minorities confront marginalization and create new spaces of sociality, community, desire, pleasure, support, and love. 相似文献