Archaeological ethnography

In recent years, multiple challenges including conflicts, climate change, economic downturns and environmental disasters have caused increased human displacement. Growing frustration among communities, coupled with eroding democracies across the board, has rekindled the discussion of 'we/us' vs. 'them/the other'. In this debate, culture and heritage play a central role. This article examines the role of heritage and education in the context of community regeneration, blending the displaced with local communities. Focusing on multiple alternative narratives of people and places, it stresses the essential need to go beyond the objectification of the 'other' and establish common ground to move toward a community of equals. It further argues that alternatives to narratives need to be imagined beyond the nation-state's official single version and take into account the viewpoints of all inhabitants, including newcomers and minorities. This requires examining and exploring the role of heritage from the perspective of human rights and democracy, which presents the potential to create organic links across sectors and encourages the mobilization of inhabitants toward more cohesive societies. It emphasizes that when heritage and education are considered essential elements for social transformation, they unleash possibilities for new cultural narratives underpinning community regeneration through a conceptual shift within communities. Finally, the article offers perspectives on the need to continuously redefine what heritage makers of today mean by 'we', through heritage-led and community-based initiatives in a network of heritage communities across Europe and beyond.

The humanities are in decline within the educational systems of most countries. One might consider them to be a form of cultural heritage. This paper examines the role of the humanities within the broader context of culture. To this end, two historical conceptions of culture are explored; one that is integral to our understanding of education and another that defines our identities. In both instances, it is argued that the humanities are not merely a collection of endangered documents to be preserved as heritage but, rather, a mode of inquiry that enables us to comprehend the values essential to societal existence, including those that shape our understanding of heritage itself.

The article investigates diverging heritage practices in plurinational Bolivia. It draws on the Aymara concept of taypi to address heritage conflicts from a cosmopolitical perspective on memory and territoriality. Place-based histories and socio-material assemblages redefine Indigenous heritage as a multi-temporal meeting ground between state, local communities and more-than-human-beings.

This article aims to contribute to an ethical and post-disciplinary reflection on indigenous and postcolonial archaeologies. Adopting the relational perspective of political ontology unravels the complexities behind the seemingly superficial conflicts over the interpretation of a piece of rock art and the failed implementation of the solar energy project in the Indigenous Community Amaicha del Valle. The juxtaposition of state-authorised and place-based narratives and political actions brings conflicting perspectives of heritage, rights and indigeneity to the fore. Through ethnohistorical and early archaeological accounts from the Calchaquı ´Valleys, the research reveals the epistemic disavowal of Indigenous histories and lifeworlds as the Argentine state established its national sovereignty and development models between the late nineteenth and mid-twentieth centuries. The case study also draws on archaeological ethnography to highlight generative spaces of knowledge and articulation across divergence and materiality, and that conflicting heritage ontologies can generate new cultural-political forms that diverge from the established consensus.

Este artículo aborda la participación y la importancia de las cerámicas arqueológicas en la práctica del curanderismo en la costa norte del Perú, específicamente en la región de Lambayeque. En esta área, es común que los curanderos tengan en sus mesas cerámicas arqueológicas, que en este contexto reciben el nombre de “huacos”. Estas piezas emergen de la tierra para formar otras mallas de relaciones más allá de las previstas por la práctica y disciplina arqueológica. Así, los huacos no solo se consideran objetos antiguos que conectan el pasado y el presente, sino también seres poderosos capaces de colaborar con el Maestro en diversos “trabajos espirituales”. Los curanderos se presentan como individuos capaces de establecer relaciones de trabajo y de cuidado con estos seres para poder sanar a sus pacientes.

Archaeology and ethnography have been seen as closely related disciplines for a long time. One reason for this is that both fields introduced the concept of practice early in their theoretical development. Recently, theoretical debates on practices have undergone several conceptual shifts, enabling new interdisciplinary interactions and transdisciplinary hybridizations. We argue that contemporary theories of social practices are ideally suited to establish a common methodological ground for these fields in three main areas: the field site, materiality and temporality. We suggest using a common conceptual language for these disciplines, incorporating the notions of situatedness, participation and the simultaneous ‘archaeologization of the contemporary’ and ‘contemporization of the archaeological.’ Such a framework can enable (contemporary) archaeologists and (sociological) ethnographers to communicate their research more effectively and potentially foster closer collaborations in the future.

La respuesta a la pregunta ¿patrimonio para quién? suele ser detentada por los Estados mediante la inserción, epistémicamente violenta, de protocolos científico-burocráticos, pensados como los únicos capaces de "reconocer" cualidades patrimoniales, que reemplazan las formas locales de experimentar el pasado. El estado plurinacional boliviano, que parece promover la descentralización de la gestión patrimonial y proteger saberes y cosmovisiones locales, no representa una excepción. En este artículo recorremos el desarrollo de la normativa vinculada al patrimonio y el quehacer arqueológico en tiempos de la República de Bolivia (1825-2006). Posteriormente profundizamos en el desarrollo de normativa y hacemos revisiones estadísticas sobre los procesos de patrimonialización y de emisión de autorizaciones para labores arqueológicas en los años plurinacionales, para observar que el estado plurinacional incrementó su control sobre el patrimonio arqueológico a través de una normativa centralizadora y del incremento notable de los Estudios de Impacto Ambiental (EIA) para ejecutar grandes proyectos extractivistas y, colateralmente, turismo patrimonial. Estas actividades requieren mantener prácticas verticales que reducen los pasados a "patrimonios" cosificados para su consumo. Seguidamente, a partir de algunos casos de etnografía arqueológica, se sugiere que muchas comunidades locales bolivianas poseen vibrantes formas de relacionarse y construir pasado, que pueden convivir de manera oscilante con relaciones mercantilizadas como las del turismo comunitario. Así, si existen posibilidades para una transformación radical del patrimonio en Bolivia, estas no residen en el Estado ni en los arqueólogos, sino en las comunidades, que además no responden a expectativas académicas de polarización entre lo indígena y lo mercantil.

Acadia National Park is home to over 125 miles of trails in coastal Maine. Many visitors of this park come to hike these diverse trails. A pressing goal of the park is nature preservation and public outreach. The goal of the Trail View project was to document and make these trails more accessible using 360-degree panoramic photos. These photos were compiled and geotagged to be assembled online in virtual tours. This allows potential hikers and people with disabilities to view the trails. Previous WPI Trail View teams have demonstrated proof of concept. However, due to limitations in technology and methodology they only recorded 7.2 miles of trails. Building on their foundation, this year's team used cameras that captured 360-degree photos. Using this method, 64.6 miles of trails were recorded. These trail views will be made available on the Acadia National Park website.

La elaboración de esta tesis representa una instancia de integración de interrogantes, argumentos, experiencias y vínculos iniciados en 2017 en el marco de la carrera de grado. Este trabajo no sólo es una continuación de la tesis de licenciatura, sino que pretende dar cuenta de un proceso de revisión de perspectivas y metodologías, de diálogos e intercambios con las personas actoras en el campo, de procesos de reflexión y problematización sobre la temática de investigación y sobre nuestro propio rol. En esta investigación presentamos un abordaje etnográfico sobre las vivencias, recuerdos, expresiones culturales, conocimientos y saberes de mujeres indígenas que residen actualmente en el partido de Olavarría, ubicado en el centro geográfico de la provincia de Buenos Aires.

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Resumen: este artículo reflexiona sobre la centralidad del abordaje educativo en los procesos colaborativos de la arqueología con comunidades tradicionales de la Amazonía brasileña. Con base en la socialización del patrimonio arqueológico con poblaciones ribereñas localizadas en Unidades de Conservación de Uso Sustentable en el río Solimões medio, en el estado de Amazonas, realizado entre el 2017 y el 2022, identificamos una gramática local de autoayuda entre las familias, que está relacionada con el movimiento de autonomía adquirida alrededor de la fundación de las comunidades, a partir de la década de 1980. La investigación se llevó a cabo gracias a un convenio de cooperación técnico-científica establecido entre el Museu de Arqueología e Etnologia de la Universidade de São Paulo (MAE-USP) y el Instituto de Desenvolvimento Sustentável Mamirauá (IDSM); también contó con el apoyo financiero de la Fundación Gordon y Betty Moore, entre el 2017 y el 2019. Todo el trabajo fue aprobado por el Comité de Ética e Investigación del IDSM. El objetivo fue desarrollar acciones educativas con escuelas, docentes y estudiantes con el propósito de acercar las investigaciones arqueológicas realizadas. Se utilizaron metodologías de educación patrimonial, junto con una escucha activa permeada por las prácticas de la etnografía arqueológica y la historia oral para ampliar la investigación mediante nociones locales. El estudio contó con la colaboración de líderes, artesanos, maestros, ancianos, entre otros agentes. Ese contexto específico invita a la implementación de prácticas arqueológicas en su dimensión colaborativa, especialmente, por medio de la búsqueda de beneficios mutuos, así como de la comprensión de la materialidad y la temporalidad. Las acciones educativas son estructurantes en la actividad científica y promueven espacios equilibrados de intercambio entre las percepciones arqueológicas y las comunitarias sobre el mismo espacio, además, contribuyen a la producción de más diferencias que parten de la noción de pariente.

Palabras clave: arqueología amazónica, arqueología colaborativa, compadrazgo, comunidades tradicionales, educación.

The Central Role of Educational Approaches in Collaborative Archaeology with Traditional Communities in the Brazilian Amazon (2017-2022)

Abstract: This article explores the significance of educational approaches in collaborative archaeology projects with traditional communities in the Brazilian Amazon. From 2017 to 2022, we worked with riverside populations in Sustainable Use Conservation Units along the mid-Solimões River in Amazonas. Through this collaboration, we identified a local system of mutual aid among families, which relates to the communities’ pursuit of autonomy since the 1980s. The research was conducted through a technical-scientific cooperation agreement between the Museum of Archaeology and Ethnology at the University of São Paulo (MAE-USP) and the Mamirauá Institute for Sustainable Development (IDSM), with financial support from the Gordon and Betty Moore Foundation from 2017 to 2019. All work was approved by the IDSM Ethics and Research Committee. Our goal was to engage schools, teachers, and students with archaeology by developing educational activities. We used heritage education methodologies and active listening techniques, informed by archaeological ethnography and oral history, to incorporate local knowledge into our research. The study involved collaboration with community leaders, artisans, teachers, and elders. This context calls for collaborative archaeological practices that seek mutual benefits and deepen the understanding of material culture and historical timelines. Educational initiatives play a crucial role in scientific work, fostering balanced exchanges between archaeological and community perspectives, additionally contributing to the production of more differences based on the notion of kinship.

Keywords: Amazonian archaeology, collaborative archaeology, compadrazgo, traditional communities, education.

A centralidade das abordagens educacionais no trabalho colaborativo da arqueologia com comunidades tradicionais na Amazônia brasileira (2017-2022)

Resumo: neste artigo, reflete-se sobre a centralidade da abordagem educacional nos processos colaborativos de arqueologia com comunidades tradicionais na Amazônia brasileira. A partir da socialização do patrimônio arqueológico com populações ribeirinhas localizadas em Unidades de Conservação de Uso Sustentável no médio rio Solimões, no estado do Amazonas, realizada entre 2017 e 2022, identificamos uma gramática local de autoajuda entre as famílias, que está relacionada ao movimento de autonomia adquirido em torno da fundação das comunidades, a partir da década de 1980. A pesquisa foi realizada graças a um convênio de cooperação técnico-científica estabelecido entre o Museu de Arqueologia e Etnologia da Universidade de São Paulo (MAE-USP) e o Instituto de Desenvolvimento Sustentável Mamirauá (IDSM); também contou com o apoio financeiro da Fundação Gordon e Betty Moore, entre 2017 e 2019. Todo o trabalho foi aprovado pelo Comitê de Ética e Pesquisa do IDSM. O objetivo foi desenvolver ações educativas com escolas, professores e alunos, a fim de aproximar deles as pesquisas arqueológicas realizadas. Foram utilizadas metodologias de educação patrimonial, juntamente com a escuta ativa permeada pelas práticas da etnografia arqueológica e da história oral para ampliar a pesquisa por meio de noções locais. O estudo envolveu a colaboração de líderes, artesãos, professores, anciãos, entre outros atores. Esse contexto específico convida à implementação de práticas arqueológicas em sua dimensão colaborativa, especialmente por meio da busca de benefícios mútuos, bem como da compreensão da materialidade e da temporalidade. As ações educativas são estruturantes na atividade científica e promovem espaços equilibrados de troca entre as percepções arqueológicas e comunitárias de um mesmo espaço, além de contribuir para a produção de mais diferenças a partir da noção de fazer parentes.

Palavras-chave: arqueologia amazônica, arqueologia colaborativa, comunidades tradicionais, educação, fazer parentes.

This article describes an archeological ethnographic study of the history and social context of the Virginia State Penitentiary, where burials excavated in the 1990s still remain in limbo: unpublished, unmemorialized, and unmourned. The penitentiary (1804–1991) was a feared site of solitary confinement, carceral labor, and capital punishment. Fieldwork conducted in advance of the penitentiary’s demolition recorded solitary confinement cells within the eighteenth‐century foundations, but also discovered a substantial burial ground within the prison walls. The collection includes the remains of over 200 people, many of whom were black prisoners who died between 1878 and 1884. Unfortunately, archeological analysis and publication were never completed. This article presents a new public engagement process to identify fresh possibilities for the sites and the individuals represented in this collection. Based on over thirty semistructured interviews conducted in 2015 and data from over 23...

Intangible values of cultural heritage give life and spirit to the tangible ones within their existing environment and context. This aspect promotes cultural heritage as a living expression and certifies its irreplaceable role to be a source of identity for communities and individuals to be protected and consigned to posterity. The aim of this study is to explore the existing state of heritage buildings in Medina (old city) of Fes in order to investigate the strategies developed to safeguard its unique cultural heritage. Restoring historic house buildings by giving them new functions is a trend of adaptation to the modern life considered within adaptive re-use strategy. Most of the historic houses are abandoned and few are restored or converted into restaurants, guest houses, exhibition galleries and the like, intended for foreign visitors located in the city as a symbol of an ancient civilization within adaptive re-use aspect. The aim of this study is to explore Fes, a city of Morocco, inscribed in UNESCO's world heritage list in order to examine adaptive re-use strategy as an investment in tourism sector to enhance the economic, social and cultural resilience of communities. Expected result of this study is to discuss adaptive re-use approach in cultural heritage preservation with its link to Sendai Framework for building resilience.

The theme of the photographic essay Archæographies: Excavating Neolithic Dispilio – X (published by Archaeopress, Oxford, 2024) revolves around the initial edition Archæographies: Excavating Neolithic Dispilio (published by Archaeopress, Oxford, 2013), which it treats as a -decade-old- archaeological artifact, completing the cycle of experimental visualization of the excavation of Neolithic Dispilio (www.visualizingneolithic.com).

In the three parts of this essay:
I MIRRORING archæographies
INTERMEZZO: AN archive of colored jpgs
II DISSECTING archæographies
the printed images of an archaeological praxis become a reflection of themselves —intervened with other, colored, images from an archive covering the period between 1997 to 2013— and they lose their digitality to become literally vulnerable.

The three parts of this surface are now haptically available in this mini exhibition:

between the printed 2013 and the digital 2024, there lies the onset of an inevitable process of dissecting, that seeks its completion.

Exhibition/Presentation held at the Archaeological Museum of Thessaloniki during the Dialogues in Archaeology conference, 14-16.06.2024

espanolEl presente trabajo, circunscrito al area de la Historia Colonial, apunta a reconocer y comprender un aspecto fundamental en la produccion alfarera en manos de los jesuitas en Chile. Su produccion surtio de multiples artefactos tanto para el uso domestico como de elementos constructivos requeridos en obras hidraulicas de aduccion de agua potable. Abordamos los mecanismos de produccion, tipologias ceramicas, su importancia y rasgos del proceso productivo en el marco de la economia de la sociedad hispano colonial de los siglos XVII-XVIII en la ciudad de Santiago. EnglishThe present work circumscribed to the area of the Colonial History, aims to recognize and understand a fundamental aspect of pottery production in the hands of the Jesuits in Chile. Its production implies multiple artifacts it worked for both domestic use requirements for hydraulic piping of drinking water supply. We address the mechanisms of production, ceramic typologies, its importance and features of the pro...

It has been exactly 40 years since the publication of one of the earliest ARC issues: Volume 2:1 Archaeology and the Public (1983), emerged from a Theoretical Archaeology Group conference put on by Mike Parker Pearson and others in 1982. Our publication likewise has strong theoretical underpinnings. Archaeology as a discipline has never been more concerned with its positionality within public discourses and its relativity to different segments of the publics. This is because the Information Age has brought with it new challenges with respect to what defines public spaces and who are accepted as authorities in these spaces (Stephens et al 2023). By pluralising the 'public' in our volume title, Archaeology and the PublicS, we hope to demonstrate and highlight the multivocality and diversity inherent in the public-and the opportunities and challenges that come with this diversity.

This paper presents the analysis of faunal remains excavated from Historic Cave in the Makapans Valley, Limpopo Province, South Africa. The cave was occupied for twenty-eight days by the Kekana Ndebele after they were placed under siege by the Boers in 1854. The faunal remains provide insight into preparations undertaken by the Kekana prior to the siege, their rationing of food and the physical and spiritual role that animal food, skin, horns and bones played while they were in the cave.

Julián Dzul Nah-Es como si muchos mundos confluyeran aquí-dijeron Ariel Guzik y Gabriela Galván, entrañables amistades mías, luego de un arduo recorrido por diferentes meliponarios en Maní, Yucatán. La sensibilidad de sus investigaciones en resonancia y expresión de la naturaleza los llevó hasta ahí, a recibir todo lo que con paciencia y detalle varias cuidadoras de abejas nativas les ofrecieron en sus colmeneros. El trayecto de sus procesos creativos coincidió en un punto con el trabajo etnográfico que realizo desde hace algún tiempo en la localidad, indagando sobre la memoria oral del pueblo, y pudimos acompañarnos en aquella ocasión.

The Athenian Acropolis is an iconic world monument and a UNESCO World Heritage Site, at the centre of the western imagination and its ancestral myths; it is also one of the most visited archaeological sites in the world. While it is the relatively short, classical moment in the life of the Acropolis which is projected in national and western-Eurocentric discourses, the site has a long and fascinating history, starting with the Neolithic and the Bronze Age and continuing all the way to the present. What we see, visit and understand today as the Acropolis does not correspond to any specific pre-modern past but it is rather a product of western modernity. Yet, the processes of making the Acropolis a monument of modernity, and their articulation with race, nationhood, and coloniality, are not well understood. Further, the archaeological and architectural interventions that made the Acropolis a monument of (and to) modernity are interwoven with the modernist ways of seeing, and with the techniques and devices of visual representation, most notably photography. The Acropolis was and is both a site and a sight, and the two were and are co-produced.
This exhibition invites us to reflect on the following questions:How does modernity construct monuments and monumental landscapes, out of the multi-temporal remnants of various pasts? How do coloniality and race shape this process? How do modernist sensorial regimes and technologies, and particularly technologies of vision, co-constitute such “significant” monuments? How and why was the Athenian Acropolis purified from all remnants of “barbarity”, and what were the other Acropolises that were overshadowed or even erased? How can we de-monumentalize the Acropolis, and other such monuments, through scholarship, art, and activism?

The exhibition is one of the outcomes of the graduate seminar ARCH 2420 Making Modern Monuments: Race, Coloniality, and the Athenian Acropolis, taught by Professor Yannis Hamilakis in the autumn of 2023. The students who were part of this class were: Colby Case, Emily Cigarroa, Looghermine Claude, Grace Hermes, Max Meyer, Adrian Oteiza, Kaitlyn Torres. Their final projects are exhiited here. Their work is presented alongside the photographic work of the Thessaloniki-based, experimental photographer and archaeologist, Fotis Ifantidis.


December 2023-January 2024
Joukowsky Institute for Archaeology and the Ancient World, Providence, RI

How can we find alternative, sensorially rich and affective ways of engaging with the material past in the present? How can photography play a central role in archaeological narratives, beyond representation and documentation? These questions area explored in a photography exhibition on the first floor of the Joukowsky Institute for Archaeology and the Ancient World (Rhode Island Hall). Ancient and not-so-ancient stones, pine trees that were "wounded" for their resin, people who lived amongst the classical ruins, and the tensions and the clashes with the archaeological apparatus and its regulations, all become palpable, affectively close and immediate.
The exhibition is based on the book, “Camera Kalaureia: An Archaeological Photo-Ethnography” by Yannis Hamilakis and Fotis Ifantidis (Oxford, Archaeopress, 2016). It is curated by the class ARCH2153 “Archaeological Ethnography”, taught by Professor Yannis Hamilakis.

A photographic exhibition on Koutroulou Magoula. Photographic exhibition by Fotis Ifantidis curated by Professor Yannis Hamilakis and undergraduate students.
Koutroulou Magoula was a Neolithic village for several centuries in the 6th millennium BCE and also used for burials in later periods. Since 2009, the site has being explored by the Koutroulou Magoula Archaeology and Archaeological Ethnography Project and is currently a collaboration between the Joukowsky Institute for Archaeology, other universities, and the Greek Archaeological Service (Dr. Nina Kyparissi). The selected photos, out of the many hundreds taken, come from the 2017 and 2018 seasons and fall into five themes: Diggers, Landscapes, Bodies, Tactilities, Theatre/archaeologies. The photographs are accompanied by passages from the reflective, personal diaries of some of the Brown and RISD students who participated in the project in 2018.

This comment refutes the idea of ethnoarchaeology going obsolete or out of use to investigate the past. Its continuing relevance is suggested for especially those countries or regions where traditional lifestyles are still pursued in specific niches. An exposure of archaeologists to living ethnographic contexts is considered essential for grasping many nuanced types of subsistence as well as symbolic behaviours.

In compiling this bibliography, we have consciously, if somewhat unsystematiccally, limited our universe to works dealing with archaeology in large com munities, omitting references to work in smaller towns and villages. We have also set our southern geographical boundary at the Rio Grande, including only examples from the United States and Canada. Finally, we have decided to omit references to manuscripts, papers delivered at meetings, and short progress reports appearing in the "current research" sections of publications such as Historical Archaeology and the Newsletter of the Society for Historical Archae ology, though we know that information about some important work is avail able only in these forms. We have, however, included citations of reports pre pared for clients or government agencies, when we believe that these can be obtained by researchers with reasonable effort. Even with these constraints, the final list is too long, and the allotted space too short, to permit adequate annotation. Instead, we have endeavored to facil itate use of the bibliography by preparing a subject index, in which works which contain particularly full or otherwise useful references to the chosen subjects can be identified by the numbers which precede the authors' names in the alphabetically arranged master list of publications.

The article presents a long-term history of the patrimonialisation of the archaeological site of Tiwanaku with a focus on the social relatedness triggered by the ruins. A constant tension between official discourses and indigenous sociability emerges, from colonial times, through the affirmation of the modern nation-state, to the advance of multicultural neoliberalism. The analysis informs the power dynamics that characterise the plurinational state from a cosmopolitical reading of heritage relationships.

This article describes an archeological ethnographic study of the history and social context of the Virginia State Penitentiary, where burials excavated in the 1990s still remain in limbo: unpublished, unmemorialized, and unmourned. The penitentiary (1804–1991) was a feared site of solitary confinement, carceral labor, and capital punishment. Fieldwork conducted in advance of the penitentiary’s demolition recorded solitary confinement cells within the eighteenth‐century foundations, but also discovered a substantial burial ground within the prison walls. The collection includes the remains of over 200 people, many of whom were black prisoners who died between 1878 and 1884. Unfortunately, archeological analysis and publication were never completed. This article presents a new public engagement process to identify fresh possibilities for the sites and the individuals represented in this collection. Based on over thirty semistructured interviews conducted in 2015 and data from over 23...

In Colombia, Indigenous women make visible the various inequalities that affect their body-territory, using aesthetic representations to make their demands and position their life proposals. We focus on the processes led by camëntšá women, with whom we had three virtual and face-to-face meetings (2021 and 2022). The text presents a discussion about the conceptual debates of the aesthetic representations and media practices of camëntšá women. Likewise, we contextualize their political actions that seek to open new paths against gender inequalities, the healing of violence on body-territory, and memories for permanence. Finally, we present some reflections on the scope of the political-aesthetic actions of Indigenous women around proposals for conviviality among humans-non-humans.

DeBrA hAWhee historioGrAPhy By inconGruity In the spring of 1932 Burke traded letters with Elizabeth Parker, the widow of Dr. George M. Parker, a well-regarded New York psychiatrist who for a time served as the psychiatric examiner for the Prison Association of New York and who became an outspoken opponent of prison overcrowding. 1 Burke had been recommended to Mrs. Parker as a good candidate to complete her husband's unfinished manuscript, a treatise on psychology. According to the letters that remain, Mrs. Parker paid Burke at least two installments for the work he agreed to do and sent him about a dozen books from Dr. Parker's collection, including Russell's Analysis of the Mind and Rivers's Instinct and the Unconscious (EP to KB May 23, 1932). By October, though, none of the work had been done. Burke wrote to Mrs. Parker that he had been "worrying for a considerable length of time over the book of my own which I was trying to write this summer," and now that he had "hammered out a fair copy" he was "free to begin work on the chapters of Dr. Parker" (KB to EP October 3, 1932). 2 In December Burke sent Mrs. Parker an annotated outline, for which she sent him $150, the second installment. From that point the archives bear not a trace of any progress on the posthumous book that Burke was to have completed, and not a word between Burke and Mrs. Parker for nearly seven years. And then in 1939 they apparently traded correspondence again, though what appears to be the final letter between the two is all that remains in the archive. Earlier that year Mrs. Parker had telegraphed Burke to "keep the manuscript" (EP to KB September 11, 1939). Either this telegraph or an additional letter from Mrs. Parker put Burke on the defensive, for his reply, quoted in Parker's reply, protested that he was not "the sort of writer who needs to pilfer" (qtd. in EP to KB September 11, 1939). What apparently set Burke off is an intriguing hint that Parker noticed Burke's use of the term "chart" (most likely in Attitudes toward History, which Burke had published subsequent to their initial exchanges). Chart is a term Mrs. Parker's husband had apparently developed in the notes toward his own manuscript. Mrs. Parker's follow-up letter is quite amicable, and she notes with regret that the intervening years since their original agreement have not been kind and that she is no longer able to "keep to the original financial agreement" (EP to KB September 11, 1939). Nevertheless Parker expresses hope that Burke will write

The contribution I propose is a reflection that begins with ethnographic experience to frame the ways in which audiovisual representation becomes an integral part of research paths and a possibility to question ourselves about how vision is culturally elaborated. The research involves a dense reading regarding the ways in which demographic pressure, specifically depopulation in an area of Southern Italy, translates into forms of abandonment, projecting us onto a map of border places, into restless itineraries where it is possible to find spaces full of sense and significance, active spaces of local interpretation. In this scenario-which serves as a background and a frame-the visual discourse can draw on the representations on which the narrations are made to filter, engraved in the countless small examples that speak of identities in continuous transformation, while attempting to examine the world of images and objects that, by moving from one order of meaning to another, constitute the dense weaves on which sight and hearing, life and representations rest.

La piccola ma caratteristica emergenza rocciosa, denominata Truchet, si trova a Biò a Borgofranco d'Ivrea all'interno di una proprietà privata. La roccia è stata inglobata in terrazzamenti disposti su tre livelli collegati da passaggi abbastanza ristretti e con gradini. La sommità rocciosa è in buona parte ancora coperta da vegetazione, mentre la parte esposta a sud-est mostra, oltre a numerose coppelle, anche le tracce dell'esarazione glaciale. Il petroglifo fu segnalato nel 1994, e, dopo la parziale pulizia della roccia, fu realizzato un rilievo nylografico dettagliato delle incisioni e furono effettuati dei sondaggi non profondi in alcuni punti di raccolta detritici. Le ricerche però non diedero un esito positivo perché, a parte alcuni piccoli frammenti di cristallo di quarzo, non venne recuperato nessun reperto ceramico e organico riferibile ad una qualsiasi cultura preistorica, lasciando così le incisioni non databili perché isolate da qualsiasi contesto archeologico. Un affioramento di quarzo, con cristalli di buona purezza, è presente alla base della collina. Il rilievo della superficie incisa liberata dallo strato di terra soprastante mostra la presenza di circa 60 coppelle, disposte tendenzialmente sul bordo a sud del Truchet e che ne seguono approssimativamente il profilo, mentre buona parte di quelle più interne sembrano allineate in file, che, in almeno un caso, risultano parallele. La sezione delle coppelle indica una lavorazione litica, pertanto anteriore all'età dei metalli, ma come detto sopra, senza un riscontro archeologico non è possibile indicare nessuna datazione cronologica, ma solo un confronto con gli altri massi coppellati presenti sul territorio. Le coppelle sono tutte rotonde ed emisferiche tranne sei caratterizzate da un profilo ellittico e queste ultime sembrano formare 6 gruppi distinti tra loro. La forma ellittica delle coppelle si presta all'individuazione di una direzione rispetto a quelle circolari e proprio durante l'osservazione del sorgere del sole al solstizio d'estate una di esse è risultata orientata verso quella direzione. A questo punto sono stati misurati gli orientamenti delle restanti coppelle ellittiche. Un'altra coppella ellittica che segnava sempre la direzione verso il sorgere del sole al solstizio d'estate ha aperto la strada all'individuazione di corridoi solari, delimitati da due coppelle ellittiche orientate entrambe verso lo stesso fenomeno astronomico. Altri due corridoi sono stati poi identificati rispettivamente orientati verso il tramonto del sole sempre al solstizio d'estate (verificato sperimentalmente) e verso il sorgere del sole al solstizio d'inverno (ipotizzato, ma da verificare sperimentalmente al prossimo solstizio d'inverno). Non è stato individuato finora un corridoio solare o altre coppelle ellittiche orientati verso il tramonto del sole al solstizio d'inverno. Di particolare interesse sono anche le strutture antropogeniche costruite intorno alla roccia.

This article investigates the relationship between archaeological tourism, UNESCO World Heritage designation, and the social value attached to archaeological sites in China. It aims to provide novel insights into such connections by examining the impact of archaeological tourism on the social values that local communities place on archaeological sites that are in the process of becoming World Heritage Sites. In recent decades, the increasing commercialization of archaeological sites for tourism, combined with the growing influence of the World Heritage listing process, has had a significant impact on the lives of communities in close proximity to archaeological sites. One way to comprehend such an effect is to examine changes in the social values assigned to those sites by their local residents. This is due to the ability of tourism development to (re)create and modify such values attributed to archaeological sites by changing their function, capacity, quality, and meaning. The World Heritage listing process, particularly during the pre-nomination period, plays an important role in shaping the tourist transformation of these sites in preparation for World Heritage inscription. Against this backdrop, this article focuses on two archaeological sites that have recently obtained the World Heritage status: the Daming Palace archaeological site and the Huashan rock art area. By applying ethnographic approaches, the article illustrates the complex influence of tourism development and the World Heritage Convention on contemporary Chinese society, in order to encourage further reflection on the existing management and development mechanisms of archaeological sites in China and around the world.

This article consists of an archaeological ethnography evolving around the Koulia of Hasani Baba, at the highlands of Koukouli on Tymphi, Zagori. It was discovered through a combination of archival research, ethnography and landscape archaeology fieldwork regarding the Ottoman Archaeology of Zagori.

The paper sets off with a brief discussion on the restrictions that a “post-Byzantine” research framework brings towards the archaeological analysis of the Ottoman archaeological landscapes. The first part deals with the general context of Ottoman Zagori and the process of identifying the ruined structure. It stresses the importance of local folkloric accounts as potential guides to hidden aspects of Ottoman materialities, through the example of the prominent Zagorisian, Kostas Lazaridis, amateur folklorist of the 20th century, who preserved - and published - the archives related to the Koulia. Through Lazaridis, we learn about a Bektashi spiritual Baba, who rented the summer pastures of Koukouli village and decided to build a tower (Koulia or Pyrgopoulo) according to the texts for his own pleasure (rahat) and for his guests (misafir). Lazaridis reconstructs, based on his own positionality the historical context of Koulia, which in the context of this article is juxtaposed to the attitudes of the last Sarakatsani pastoralists using the highland meadows towards the same ruin. This way, we stress the multireferential values of the ruin concluding thus the archaeological ethnography of Koulia.

The second part addresses Hasani Baba and his Koulia, and the ways in which his example can reveal different avenues of approaching early modern Greek archaeology: beyond the dichotomies of orthodox/muslim and Greek/Turk. Between these identities imposed from above, lie countless subaltern individualities, which historically and anthropologically informed archaeology has the potential to bring into light through the investigation of the material conditions that made them possible. The example of Hasani Baba in Zagori, shows that if we move past the “post-Byzantine” interpretational framework in favor of the ottoman archaeological landscape, we are in front of a wide spectrum of data that can bring archaeology closer to local communities, local economies, and local contexts.

Much needed within scholarship related to archaeology, the construction of nations, and the politics of epistemic practice, the two books under review—Bureaucratic archaeology and Archaeology, nation, and race—are certainly welcome additions. The first, by Ashish Avikunthak, is a deep and engaged ethnographic study of the ways by which the Archaeological Survey of India (ASI) produces archaeology, and links it to religiosity, at the excavation site. Through this study, Avikunthak lays open “this social, cultural, and scientific universe of postcolonial archaeologies and demonstrate the impact of bureaucratic ontologies on epistemological practices” (p. xix). The second volume, co-authored by Raphael Greenberg and Yannis Hamilakis, can be considered autoethnographic, fashioned around conversations during a seminar at Brown University. In a series of fascinating chapter-conversations, they provide nuance to otherwise very difficult, slippery and easily conflated arguments that bring t...

Οι βοσκότοποι αποτελούν ένα κλασικό παράδειγμα κοινών πόρων ανοιχτής πρόσβασης, οι οποίοι στις μέρες μας αντιμετωπίζουν σοβαρά προβλήματα υποβάθμισης και οδηγούνται σταδιακά στην καταστροφή. Αυτό οφείλεται στην έλλειψη ενός αξιόπιστου πλαισίου θεσμικών ρυθμίσεων (ή 'δομή διακυβέρνησης') που να αποδίδει δικαιώματα οικειοποίησης του πόρου στα ενδιαφερόμενα μέρη και να παρέχει μηχανισμούς ελέγχου και επιβολής των δικαιωμάτων αυτών. Τέτοιες άτυπες δομές διαχείρισης των βοσκοτόπων αποτέλεσαν, με ιδιαίτερη επιτυχία στο παρελθόν, τα τσελιγκάτα. Η παρούσα εργασία έρχεται να ρίξει φως στο θεσμό αυτό, αντλώντας στοιχεία για την οργάνωση και λειτουργία του από πρόσωπα του τσελιγκάτου Πατουλιάς, στην Αργιθέα Καρδίτσας, που έζησαν το θεσμό και τον θυμούνται.

Este artigo trata sobre a pesquisa arqueológica na Terra Indígena Tupinambá de Belmonte, BA, localizada na costa nordeste do Brasil. A partir da descoberta de uma urna funerária, os Tupinambá propuseram o estudo de sítio arqueológico localizado em suas terras. Como arqueóloga, essa experiência possibilita a percepção dos sentidos que a urna funerária adquire na luta dos tupinambás pela retomada de suas terras ancestrais. Trata-se de uma etnografia arqueológica que busca contribuir com o conhecimento de outras narrativas sobre o passado das populações indígenas do Nordeste ao repensar o modo como as narrativas arqueológicas afetam a vida das populações contemporâneas e vice-versa.

Preservación del conocimiento ancestral y tradiciones en México. Preservation of ancestral knowledge and traditions in Mexico. Resumen En el presente trabajo se hace un análisis sobre la preservación de conocimientos ancestrales en México con ayuda de una encuesta realizada a una parte de la población originaria de este país. Después de esclarecer la importancia de salvaguardar estos conocimientos y tradiciones, se esboza una serie de propuestas a tomar en cuenta para fomentar el interés por el patrimonio inmaterial de nuestro país en la población que se encuentra cursando principalmente la educación media a superior.

Publicación sobre el trabajo de Florence Goupil (Perú, 1990) es fotógrafa de nacionalidad francesa y peruana, de madre de orígenes Andinos y de padre francés. Estudió historia del arte en Paris y más tarde grabado, foto y serigrafía en l’École Supérieure des Beaux Arts de Rennes.
Al encontrarse entre dos culturas, Florence desarrolló un profundo interés por los temas de la identidad, el territorio y la espiritualidad explorando el documental y el retrato onírico. En el 2016 fundó la ONG Kapé dedicada a la protección de la laguna Cumancaya de la comunidad Shipibo-Conibo en la Amazonía peruana. En 2017, editó un libro titulado ‘Koman Kenia, the enchanted lake’ en donde documentó la limpieza de la laguna en conjunto con la comunidad. Desde entonces trabaja como fotógrafa independiente en Perú creando archivos visuales y explorando la identidad peruana.

Studies of the rural landscapes around the Nabataean/ Roman city of Petra in Jordan have tended to assume a developmental trajectory based on that of the urban centre. Recent archaeological investigations at the site of Umm Huwaiwitat, however, shed light on the longer-term histories of human occupation and land use in the region north of Petra. Excavation has revealed Late Neolithic deposits formed by the burning of animal dung and the disposal of ash. These deposits underlie walls, today serving as agricultural terraces, which date to at least the Early Bronze Age. Umm Huwaiwitat therefore provides a microcosm of the long-lived and constantly reworked agricultural landscapes of the Middle East.

This paper investigates how heritage-led regeneration has mediated the reconfiguration of North Shields Fish Quay. North Shields is a town in the North East of England, once home to among Britain's largest deep-sea trawling fleets. Following the collapse of the trawling industry in the late twentieth century, ongoing fisheries crisis, and undelivered Brexit promises, fishing heritage has become valued as a tool for social and economic development. However, this deployment of heritage generates both opportunities and threats. Situated between contemporary archaeology and critical heritage studies, this paper employs archaeological ethnography and critical discourse analysis to examine the material and discursive unfolding of heritage-led regeneration at North Shields Fish Quay. I situate heritage-making in the Capitalocene and argue that heritage-led regeneration represents a capitalist response to capitalisminduced crisis. By foregrounding the long-term exploitation and alienation of fishing communities, and their physical and social separation from the landscape, this paper demonstrates that heritage-led regeneration profits from, perpetuates and obscures these abuses.

In this article I will first give a short introduction on the social dynamics and the observance of the rain cult amongst the Lobedu people, who form part of the Northern Sotho branch of the Bantu-speaking peoples of southern Africa. Examples of rain songs that I recorded at the tribal capital of the Lobedu rain queen, Modjadji, will then be discussed. The focus of my discussion in the second part will be on (a) the pretext , reflecting on the circumstances and background surrounding the performance of rain songs; (b) the main text, namely the transcription of the sung words or verbal utterances of the songs; and (c) the interpretative-text that will encapsulate the composition and literary interpretation of the transcribed performed rain songs.

Visual presentation of my talk "Seferis in Pergamon: Myth, History and Archaeology", at the gallery of the Institut für Auslandsbeziehungen in Berlin, for the exhibition "Neither on the Ground, nor in the Sky", by Hera Büyüktasciyan. Through five different fragments selected from Giorgos Seferis’ Mythistorema, a sequence of twenty-four lyric and dramatic poems in free verse, I explored different aspects of Hera Büyüktaşcıyan’s exhibition Neither on the Ground, nor in the Sky, focusing on Seferis’ method of moving ambiguously between history and myth.

Dando continuidad al ciclo Expresiones, donde se muestran las relaciones existentes entre objetos, personas, animales, entornos y divinidades, presentamos esta tercera propuesta que se enfoca en la Crianza Mutua y la Alimentación. De esta forma se pretende, en el presente catálogo, tratar de acercar a los y las lectoras, y a quienes visiten la exposición, hacia un mundo intrínseco de relaciones que se ejercen entre todos los seres que habitan el universo. Todo esto desencadenado por los cuidados mutuos y máximos que distintas comunidades de nuestro país tienen al momento de criar y criarse, en una estrecha simbiosis de energías.