Archaeology and Capitalism: From Ethics to Politics (One - download pdf or read online
By Yannis Hamilakis, Philip Duke
The editors and participants to this quantity specialise in the inherent political nature of archaeology and its influence at the perform of the self-discipline. Pointing to the discipline’s background of advancing imperialist, colonialist, and racist goals, they insist that archaeology needs to reconsider its muted specialist stance and develop into extra openly lively brokers of swap. The self-discipline isn't really approximately an summary “archaeological checklist” yet approximately residing members and groups, whose lives and historical past be afflicted by the abuse of energy relationships with states and their brokers. basically via spotting this strength disparity, and adopting a political ethic for the self-discipline, can archaeology justify its actions. Chapters diversity from a critique of conventional moral codes, to examinations of the capitalist motivations and constructions in the self-discipline, to demands an engaged, emancipatory archaeology that improves the lives of the folks with whom archaeologists paintings. an immediate problem to the self-discipline, this quantity will galvanize dialogue, war of words, and idea for lots of within the box.
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Additional resources for Archaeology and Capitalism: From Ethics to Politics (One World Archaeology)
An explicitly political archaeology should address the genealogy of official archaeology as a 34 Chapter 1 device of western capitalist modernity, and interrogate the conservation (and exhibition) ethic and the power dynamics that gave birth and continue to sustain this device. This means not simply the investigation of how, for example, colonialism, nationalism or capitalism have shaped archaeological thinking and practice, but also how archaeological practice itself has contributed and continues to contribute to the reproduction of these ideologies and practices.
This diverse group will necessarily provide equally diverse answers to the above dilemmas, but for the archaeologists who are concerned about social justice and inequality (within and beyond their own context), attitudes towards preservation and destruction, and, by implication, the archaeologists’ role and stance in relation to them, will depend on whether equality and social justice are being advanced or whether their archaeological intervention promotes instead commercialisation, class, gender, ethnic or other inequality, or furthers private profit, or operates as the ethical and environmental pretext for the destruction of habitats and communities.
This is to make amends for past injustices and offer both support and respect (as well as the prospect of monetary gain, in some cases) to groups disenfranchised by the loss of the property and their disempowered political status. From the standpoint of an ethically engaged archaeology, these aims are significant and at best provide what Barkan (2002:17) calls the ‘necessary space in which to negotiate identities and … mediate between the histories of perpetrators and victims’. Repatriation can and should promote dialogue about contested and often unsavory histories, with the aim of moving toward reconciliation and respect among individuals and communities.
Archaeology and Capitalism: From Ethics to Politics (One World Archaeology) by Yannis Hamilakis, Philip Duke