Archaeological ethnography

Nell'architettura degli archetipi che fissano nel tempo l'alleanza tra uomo e Cielo risiede il segreto di quel formidabile potere attrattivo che taluni monumenti del passato hanno esercitato e ancora esercitano sull'immaginario collettivo. Ancora oggi, osservando il Fegato di Piacenza si è colti da quella medesima sensazione: la percezione istintiva dell'esistenza di un ordine che regola le relazioni tra le parti, unita alla percezione razionale di una loro insondabile complessità. Questo doppio stato d'animo accompagnerà lo studio dell'oggetto fin dal momento del suo primo rinvenimento, scatenando reazioni contrastanti, tra cui una prima netta negazione di autenticità da parte del mondo accademico italiano, e giocherà in seguito un ruolo fondamentale nei diversi tentativi di decifrazione, condizionandone irrimediabilmente l'esito 1 . La mancanza di una prospettiva d'indagine propriamente archeologica, che non fosse cioè unicamente mossa dall'analisi del contenuto epigrafico, ma che fosse anche attenta ad altri contesti materiali su cui confrontarsi, ha portato, da subito, a deviare l'attenzione degli studiosi da altre vie percorribili, non ultima quella di un confronto diretto con il principale campo applicativo del rito etrusco e latino della limitatio, quello che vede nella descrizione sul terreno del templum augurale un ambito dottrinale che trovava una precisa e specifica applicazione nelle pratiche divinatorie e nei culti di fondazione delle città. Gli studi comparati di natura archeologica e archeoastronomica pubblicati nel volume Contemplatio. Templum solare culti di fondazione, del 2013 2 , relativi ai siti

The legacy of Dura-Europos is well known through hundreds of scholarly publications and continuing work in the archives of the excavations held by Yale University Art Gallery. The absences in the traditional accounts of Dura’s excavation history are also increasingly evident, including the role of local archaeological labour, and the relationship between local Syrian communities such as that of Salhiyeh — the settlement on the Euphrates immediately beneath the plateau on which Dura sits — and the archaeological site. This chapter presents oral history research which attempts to address such archival absences and speaks to alternative legacies. Our research, conducted through interviews, examines the strong but complex relationship between local people of Salhiyeh and al Athar (‘the ruins’). That relationship is one which was often forged in childhood, and sometimes involved mixed feelings of pride and alienation. The recent damage to the site was, for some local people, only one in a long line of losses, with the site’s artefacts, and knowledge related to the site, inaccessible long before the most recent conflict began.

This paper offers a critical review of The Urban Rehabilitation of Medinas: The World Bank Experience in the Middle East and North Africa (2010) by Anthony G. Bigio and Guido Licciardi, a publication that explores the intersection of heritage conservation, urban development, and socioeconomic equity in historic urban centers across the MENA region. The book presents a comprehensive framework for medina rehabilitation grounded in a triple-bottom-line approachcultural heritage preservation, local economic development, and social equity-supported by case studies from Morocco, Tunisia, Lebanon, and Jordan. This review critically examines the authors' theoretical and methodological contributions, particularly the Medina Tourism Potential Index (MTPI), while highlighting the strengths of their integrated planning model and institutional case studies. At the same time, it identifies key limitations, including an overemphasis on tourism-driven regeneration, insufficient attention to political economy dynamics, and the exclusion of medinas in 93

Resumo: Este artigo explora a importância das pesquisas colaborativas e etnográficas em sítios arqueológicos ligados às cosmologias e práticas espirituais afrodiaspóricas. Propõe uma arqueologia inclusiva centrada nas perspectivas das comunidades afrodescendentes, desafiando as heranças coloniais e promovendo benefícios concretos para essas comunidades. A Charqueada São João, em Pelotas (RS), é utilizada como estudo de caso para ilustrar a integração entre arqueologia, memória e antirracismo. Será discutido, especificamente, um projeto colaborativo chamado A Arqueologia também dança, que mistura arqueologia e dança afro-brasileiras. Palavras-chave: diáspora africana; arqueologia colaborativa; dança afro-brasileira; patrimônio afro-brasileiro; antirracismo.

El proyecto Creando redes europeas en la arqueología profesional consiste en acciones formativas, talleres y jornadas destinadas a favorecer las relaciones laborales entre arqueólogos profesionales estatales y europeos a través de la generación de redes. Financiado por el Ministerio de Cultura y entidades colaboradoras, se desarrolla entre noviembre de 2024 y octubre de 2025. Pretende alcanzar la internacionalización trabajando en la consolidación profesional de la arqueología, el reconocimiento de su regulación y la cohesión territorial trascendiendo el nivel estatal.

This article explores how Public History, as developed in the Anglo-Saxon world, has evolved independently in Latin America since the 1970s. Despite its divergence from Northern traditions, Latin American public history, characterized by cultural diversity, offers alternative narratives that challenge dominant histories and support social struggles. We examine three case studies: the rise of comics about characters and historical processes of marginalized populations; the Andean Oral History Workshop (THOA) and Ch'Ixi Collective's work in Bolivia led by Silvia Rivera Cusicanqui, and a 2010 Colombian museum exhibition addressing historical memory and violence. These examples highlight the region's contributions to public history.

This article explores how Public History, as developed in the Anglo-Saxon world, has evolved independently in Latin America since the 1970s. Despite its divergence from Northern traditions, Latin American public history, characterized by cultural diversity, offers alternative narratives that challenge dominant histories and support social struggles. We examine three case studies: the rise of comics about characters and historical processes of marginalized populations; the Andean Oral History Workshop (THOA) and Ch'Ixi Collective's work in Bolivia led by Silvia Rivera Cusicanqui, and a 2010 Colombian museum exhibition addressing historical memory and violence. These examples highlight the region's contributions to public history.

This article explores how Public History, as developed in the Anglo-Saxon world, has evolved in-dependently in Latin America since the 1970s. Despite its divergence from Northern traditions,Latin American public history, characterized by cultural diversity, offers alternative narratives thatchallenge dominant histories and support social struggles. We examine three case studies: the riseof comics about characters and historical processes of marginalized populations; the Andean OralHistory Workshop (THOA) and Ch’Ixi Collective’s work in Bolivia led by Silvia Rivera Cusicanqui,and a 2010 Colombian museum exhibition addressing historical memory and violence. These ex-amples highlight the region’s contributions to public history.

The army came with their guns. The people they found, they killed. The crops they came upon, they destroyed. Our clothes, our dishes, our tools, they broke them or stole them. And all our animals, our cows, goats, chickens and turkeys, they killed them too. They destroyed and ate everything on the path of their persecutions against the people. Alejandro, Ixil massacre survivor 2

Nell'Auguraculum 'L'antico romano sapeva che il cardo lungo il quale camminava era parallelo all'asse intorno a cui ruotava il sole, e sapeva di seguire il corso di questo allorché percorreva il decumanus; egli era in grado di decifrare, in base alle istituzioni civiche, il significato del cosmo e ciò lo faceva sentire intimamente inserito in esso'. (da J. RYKWERT, L'idea di città, Milano, 2002

ΣΤΟΧΟΣ ΔΡΑΣΗΣ
Για τον καθαρισμό της ν. Χρυσής, έχουν υλοποιηθεί και συνεχίζονται να υλοποιούνται νέα προγράμματα, για την περισυλλογή ογκωδών αντικειμένων, καθαίρεσης και απομάκρυνσης αυθαιρέτων κατασκευών κλπ.  Ωστόσο, χρειάζεται καθαρισμός όλης της επικράτειας του νησιού
από μικρά αντικείμενα που είναι διάσπαρτα παντού. Συγκεκριμένα έχουν καταγραφεί, κατά την επίσκεψη στις 29/10/2022 του Παύλου Δασκαλάκη (Προέδρου της ΑΜΚΕ ΚΟΚΚΙΝΕΛΛΑ) στην Χρυσή, εκτός των ογκωδών αντικειμένων,  και διαφόρων ειδών πλαστικά, μικροαντικείμενα πάσης φύσεως, ελαστικά, μικρές και μεγαλύτερες
μπαταρίες, απομεινάρια κατασκευών, σκοινιά, ξύλινα και πλαστικά τελάρα, κούτες, μανταλάκια, κουβέρτες, λάστιχα ύδρευσης κλπ.
Όλα αυτά τα αντικείμενα έχουν συσσωρευθεί από την κακή και ασύδοτη διαχείριση της νήσου. Αυτού του είδους τα μικροαντικείμενα μπορούν να συλλεχθούν και απομακρυνθούν, μόνο με δράσεις εθελοντικής εργασίας και προσφοράς για το περιβάλλον.

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.

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.

Da alcuni anni esistono nuovi metodi di pubblicazione, con quelli l'autore definisce i diritti di pubblicazione per il suo lavoro. Una di questi metodi si chiama Creative Commons. L'autore si riserva alcuni diritti per il suo lavoro. "alcuni diritti riservati", questi sono pubblicati con il simbolo seguente: This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 3.0 Unported License. Dieses Werk bzw. Inhalt steht unter einer Creative Commons Namensnennung-Nicht-kommerziell-Weitergabe unter gleichen Bedingungen 3.

Data and understanding of past disasters from both the social sciences and natural sciences can help inform policy makers of possible outcomes in order to improve policy decisions. Creative new approaches are requisite for the challenges we face, particularly given the fact that science and policy processes generally do not interface as productively as they should to mitigate environmental risks. Creativity can take many forms, including the use of jurisprudence and new ways of conceiving the intended audiences of academic work or cultural heritage. In this chapter, I discuss the uncertainties of the energy transition from fossil fuels to other sources as required by pledges made by Indonesia for the Paris Agreement to lower carbon emissions. The Indonesian government has ambitious plans to build nuclear reactors to supply its citizens with energy, yet their location in the volcanically active Indonesian Ring of Fire means that these reactors and their spent nuclear waste face a hazardous future. The problems of nuclear risk and transitions to new ways of creating power are, of course, not limited to Indonesia. I write this in New York City, which is currently grappling with an aging energy grid, rising sea levels, and concerns regarding nuclear reactors and terrorism. The most signifi cant recent nuclear disaster, the Fukushima meltdown following a tsunami in , led to the creation of a "knowledge portal" by the International Atomic Energy Agency (IAEA) with data to inform policy makers and all other global stakeholders. I hold that archaeologists should be thought of as signifi cant stakeholders and contributors in discussions of nuclear facilities and their waste through our research and perspectives that allow consideration of material and immaterial remnants of the past

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.

Who controls information derived from archaeological practice? Indeed, whose information is it? Does it belong to whomever discovers something new through analyzing objects or features? Or to someone who presents novel interpretations of the data? What about the descendant group(s) or nation(s) that claim affinity to objects or places studied? Questions about who owns, controls, has access to, or benefits from archaeology are key aspects of continuing conversation about decolonization, particularly in regard to how Indigenous peoples have engaged (or not) with the discipline and how their tangible and intangible heritage is recognized and respected. Our contribution to the “Decolonizing Archaeology” series iden- tifies some of the many areas of concern relating to Indigenous intangible heritage that require attention. We consider two types of archaeological information: (1) that derived from archaeological study of Indigenous heritage and (2) that from Indigenous sources used by archaeology.

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.

Early Edom owes its success to the shortage of copper in the Near Eastern markets and the ability of its population to develop the copper mines in the Arabah. The revenues from the copper trade enabled the Edomites improve their life by relocating to the Negev Highlands and the eastern Beer-sheba Valley and constructing permanent settlements there. They established a polity whose centre was at Tel Masos and economic engine was at Khirbet en-Nahas in the Arabah. Shoshenq’s campaign marked a turn in the polity’s history, both politically and technologically. The Pharaoh probably set his protégé, Hadad, in the occupied territories, and through his agent controlled the Edomite polity.
The Book of Kings relates the ups and downs in the relations of Judah and Edom in the 9th–early 8th centuries BCE. As long as Edom’s centres were located in the regions west of the Arabah, Judah was able to conduct campaigns and occupy its territory. The turn in relations took place in the 8th century when the Edomites established their centres on the plateau, east of the Arabah, which guaranteed them security and enabled them to develop their kingdom beyond the reach of their western neighbour.

The article reviews archaeological surveys and excavations in the area of the Wadi Faynan, together with various dating proposals. In particular, the results so far published of the San Diego expedition under Thomas Levy and of the possible connection between Iron Age copper mining and the biblical King Solomon are considered, along with the necessity of utilizing evaluation of the material remains by conventional archaeological means (stratigraphy, ceramic typology) alongside laboratory analysis, and not the latter alone.

Grounded theory as a study of social processes is well-suited for scholarpractitioners who seek to understand the everyday exclusion that occurs in organizations. In this chapter, we examine research studies that have aptly applied grounded theory methods for studying the workplace experiences of marginalized individuals as well as effective inclusive and diversity practices in organizations. We follow this discussion with a closer look at particular aspects of the grounded theory method that enhance the opportunity to uncover the overt discrimination and subtle interactions that serve to reinforce cultures and climates of privilege and marginalization in organizations. The chapter concludes with the limitations of grounded theory method and recommendations for applying grounded theory methods and research to equality, diversity and inclusion (EDI) practice.

The final report on the Edom Lowlands Regional Archaeology Project concludes that local nomadic tribes created a complex polity at early Iron Age Faynan, in southern Jordan, that was responsible for a radical shift in copper production to an industrial scale. Erez Ben-Yosef has subsequently used these conclusions as the key example in a theoretical argument about the social complexity – and, usually, archaeological invisibility – of nomadic societies. A review of the archaeological evidence from Faynan indicates that the sudden change at the beginning of the 10th century BCE should not be attributed to local nomads. Evidence from the Wadi Fidan 40 cemetery – both material culture and chemical analysis of teeth – shows that its nomadic inhabitants did not actively participate in the copper industry. There is no evidence of a process of transition from nomadism to sedentarism at Faynan, and its architecture does not reflect any influence or antecedents in the archaeology of nomads. The evidence shows close material culture connections with the western Negev and the major site of Tel Masos. The scenario that best fits the evidence is that Masos took direct control of copper production at Faynan and developed it as an industrial site to exponentially increase the copper trade – Masos had the resources, technical skills, an architectural tradition, and connections to trade networks that the local nomads lacked and which transformed Faynan. Hundreds of sites in the Negev Highlands were settled by pastoralists who found employment both in production and transport in the burgeoning copper industry. The industrial transformation of Faynan, along with the settlement of Tel Masos and the Negev Highlands sites, was short-lived, and lasted little more than a hundred years.

Pragmatism's anti-essentialist emphasis on contingency and plurality and its notion of truthas-created (not discovered) have important implications for the interpretation of archaeological data, and for the 'public presentation' of archaeological research. This paper will examine a pragmatically oriented project in Brazoria, Texas, USA, in which archaeologists and local citizens (including site descendants) have collaborated to create an Internet website to discuss the politically and emotionally charged archaeologies and histories of an eighteenth-century sugar plantation. It will discuss ways in which a pragmatic philosophical framework has given archaeologists new ways of approaching and 'conversing' about their data, and new ways of dealing, openly and non-hierarchically, with the communities most affected by their research. It will also discuss ways in which elements of post-processual archaeological theory-multivocality, interactivity, re exivity and contextuality-were incorporated within both the content and delivery of the website, and will close with a short discussion about whether these strategies were effective in creating an open, relevant, democratic and multivocal discourse about archaeology.

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.

From the introduction: This brief
article aims to have us all think more deeply about how the
very terms, words, tropes, and concept labels that archaeologists
use can be deeply problematic for many, especially those
who have been left out, marginalized, or fundamentally disenfranchised
from archaeological research and accounts of
the human past and present. Some examples are basic social
science framing concepts; that is, abstractions used to organize
or structure message meaning. Others are specific terms
related to the implications of our terminologies in the context
of our efforts to decolonize our practices.