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Journal ArticleDOI

Ethical Issues in Indigenous Archaeology: Problems with Difference and Collaboration

27 Nov 2019-Canadian Journal of Bioethics (Programmes de bioéthique, École de santé publique de l'Université de Montréal)-Vol. 2, Iss: 3, pp 34-43
TL;DR: The critique of archaeology made from an indigenous and post-colonial perspective has been largely accepted, at least in theory, in many settler colonies, from Canada to New Zealand as mentioned in this paper.
Abstract: The critique of archaeology made from an indigenous and postcolonial perspective has been largely accepted, at least in theory, in many settler colonies, from Canada to New Zealand. In this paper, I would like to expand such critique in two ways: on the one hand, I will point out some issues that have been left unresolved; on the other hand, I will address indigenous and colonial experiences that are different from British settler colonies, which have massively shaped our understanding of indigeneity and the relationship of archaeology to it. I am particularly concerned with two key problems: alterity – how archaeologists conceptualize difference – and collaboration – how archaeologists imagine their relationship with people from a different cultural background. My reflections are based on my personal experiences working with communities in southern Europe, Sub-Saharan Africa and South America that differ markedly from those usually discussed by indigenous archaeologies.

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Citations
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Journal ArticleDOI
TL;DR: Cusicanqui et al. as discussed by the authors present a reflexion sobre practicas y discursos descolonizadores, which they call Ch'ixinakax utxiwa.
Abstract: RIVERA Cusicanqui, Silvia. Ch’ixinakax utxiwa. Una reflexion sobre practicas y discursos descolonizadores. Buenos Aires: Tinta Limon, 2010. Pinturas. 80 pp.

155 citations

Journal ArticleDOI
TL;DR: In this article, a more comprehensive definition of subalternity is proposed, and a methodology is developed to chart the different ways in which subalternity is manifested and reproduced in archaeological literature.
Abstract: Archaeologists, like many other scholars in the Social Sciences and Humanities, are particularly concerned with the study of past and present subalterns. Yet the very concept of ‘the subaltern’ is elusive and rarely theorized in archaeological literature, or it is only mentioned in passing. This article engages with the work of Gramsci and Patricia Hill Collins to map a more comprehensive definition of subalternity, and to develop a methodology to chart the different ways in which subalternity is manifested and reproduced.

13 citations


Cites background from "Ethical Issues in Indigenous Archae..."

  • ...…Accepted 3 Feb 2021; Revised 31 Dec 2020 Yet, as one of the reviewers of this article pointed out, the term ‘subaltern’ has become in a certain way an abstract academic cul-de-sac, a rather elusive and rarely theorized concept in archaeological literature (see also González-Ruibal 2019b, 104–6)....

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  • ...…groups, disregarding the heterogeneity encompassed by the term (cf. Cañete Jiménez & Vives-Ferrándiz Sánchez 2011; Cuozzo & Pellegrino 2016; Dietler 2010; Ferris et al. 2014; Gnecco & Ayala 2011; Kistler & Mohr 2016; but see González-Ruibal 2019a; Liebmann & Murphy 2010; Spencer-Wood 2010)....

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References
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01 Jan 2012
TL;DR: The postcolonial and the post-modern: The question of agency as discussed by the authors, the question of how newness enters the world: Postmodern space, postcolonial times and the trials of cultural translation, 12.
Abstract: Acknowledgements, Introduction: Locations of culture, 1. The commitment to theory, 2. Interrogating identity: Frantz Fanon and the postcolonial prerogative, 3. The other question: Stereotype, discrimination and the discourse of colonialism, 4. Of mimicry and man: The ambivalence of colonial discourse, 5. Sly civility, 6. Signs taken for wonders: Questions of ambivalence and authority under a tree outside Delhi, May 1817, 7. Articulating the archaic: Cultural difference and colonial nonsense, 8. DissemiNation: Time, narrative and the margins of the modern nation, 9. The postcolonial and the postmodern: The question of agency, 10. By bread alone: Signs of violence in the mid-nineteenth century, 11. How newness enters the world: Postmodern space, postcolonial times and the trials of cultural translation, 12. Conclusion: 'Race', time and the revision of modernity, Notes, Index.

18,201 citations


"Ethical Issues in Indigenous Archae..." refers background in this paper

  • ...Discussion: towards an ethics of difference Homi Bhabha [41], referring to the problem with the disturbing colonial copy, the hybrid, uses the famous phrase “almost the same but not quite”....

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  • ...Homi Bhabha [41], referring to the problem with the disturbing colonial copy, the hybrid, uses the famous phrase “almost the same but not quite”....

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  • ...If in the case described by Bhabha the irruption of difference within the copy is the subversive, uncanny element, in the case of postcolonial and indigenous archaeologies what we find all too often is a tamed difference with a limited capacity for true subversion....

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Book
01 Jan 2000
TL;DR: In this article, the idea of provincializing Europe and the Narration of Modernity is discussed, with a focus on postcoloniality and the artifice of history, and the two histories of capital and domestic cruelty.
Abstract: Acknowlegments ix Introduction: The Idea of Provincializing Europe 3 Part One: Historicism and the Narration of Modernity Chapter 1. Postcoloniality and the Artifice of History 27 Chapter 2. The Two Histories of Capital 47 Chapter 3. Translating Life-Worlds into Labor and History 72 Chapter 4. Minority Histories, Subaltern Pasts 97 Part Two: Histories of Belonging Chapter 5. Domestic Cruelty and the Birth of the Subject 117 Chapter 6. Nation and Imagination 149 Chapter 7. Adda: A History of Sociality 180 Chapter 8. Family, Fraternity, and Salaried labor 214 Epilogue. Reason and the Critique of Historicism 237 Notes 257 Index 299

3,940 citations


"Ethical Issues in Indigenous Archae..." refers background in this paper

  • ...This is the difference that is incorporated by Dipesh Chakrabarty [34], for example, in his studies of Indian modernity, in which spirits play a role alongside bourgeois institutions or industrial economy....

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Journal ArticleDOI
TL;DR: The globalization of the world is, in the first place, the culmination of a process that began with the constitution of America and world capitalism as a Euro-centered colonial/modern world power as mentioned in this paper.
Abstract: The globalization of the world is, in the first place, the culmination of a process that began with the constitution of America and world capitalism as a Euro-centered colonial/modern world power. ...

1,156 citations


"Ethical Issues in Indigenous Archae..." refers background in this paper

  • ...We do not live in the age of empire, but this does not mean that we are not living under a regime of coloniality [48]....

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Journal ArticleDOI
TL;DR: In this article, an ethnographic example of a hunter-gatherer people is given to explore how animistic ideas operate within the context of social practices, with attention to local constructions of a relational personhood and to its relationship with ecological perceptions of the environment.
Abstract: “Animism” is projected in the literature as simple religion and a failed epistemology, to a large extent because it has hitherto been viewed from modernist perspectives. In this paper previous theories, from classical to recent, are critiqued. An ethnographic example of a hunter‐gatherer people is given to explore how animistic ideas operate within the context of social practices, with attention to local constructions of a relational personhood and to its relationship with ecological perceptions of the environment. A reformulation of their animism as a relational epistemology is offered.

714 citations


"Ethical Issues in Indigenous Archae..." refers background in this paper

  • ...This is the difference that is incorporated by Dipesh Chakrabarty [34], for example, in his studies of Indian modernity, in which spirits play a role alongside bourgeois institutions or industrial economy....

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  • ...For this we have to look among the Adivasis, the indigenous minorities of India [35], not among the urban dwellers that are the object of Chakrabarty’s research....

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  • ...The Other (Indian, Native American, Asiatic or African) was imagined in negative terms and excluded from the realm of true humanity, represented by European civilization – indeed, the only civilization worth the name [43]....

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  • ...The Benga, who eagerly participated with the Europeans in the slave trade, are a good case in point, but one can think also of the French and Indian War (1754-1763)....

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  • ...Consider a recent case in California: The Federated Indians of Graton Rancheria did not have any trouble allowing a sacred ancestral site on their territory that was several thousand years old to be completely destroyed in order to build luxury houses that were selling at one million dollars each....

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01 Jan 2016
TL;DR: Anthropocene or Capitalocene? as mentioned in this paper offers answers to these questions from a dynamic group of leading critical scholars who challenge the theory and history offered by the most significant environmental concept of our times: the Anthropocene.
Abstract: Anthropocene or Capitalocene? offers answers to these questions from a dynamic group of leading critical scholars. They challenge the theory and history offered by the most significant environmental concept of our times: the Anthropocene. But are we living in the Anthropocene, literally the “Age of Man”? Is a different response more compelling, and better suited to the strange—and often terrifying—times in which we live? The contributors to this book diagnose the problems of Anthropocene thinking and propose an alternative: the global crises of the twenty-first century are rooted in the Capitalocene; not the Age of Man but the Age of Capital.

586 citations


"Ethical Issues in Indigenous Archae..." refers background in this paper

  • ...Thus, although it is true that non-Western communities have had a more sustainable relation with nature than capitalism, which knows no limits to the devastation of societies and ecosystems for profit [21], we cannot depict non-capitalist attitudes towards nature as always inherently harmonious: it is important to identify different attitudes among a diversity of groups....

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