Download PDF by R. Layton: Conflict in the Archaeology of Living Traditions

By R. Layton

The 1st textual content to handle the contentious matters raised by way of the pursuit of anthropology and archaeology on the planet at the present time. Calls into query the normal, occasionally tricky dating among western students and the modern cultures and peoples they learn and will simply disturb.

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Extra resources for Conflict in the Archaeology of Living Traditions

Sample text

If people from other cultural traditions question the archaeologist’s models of stability, change, and discontinuity, or the association of cultures and genetic populations, their criticisms should not too hastily be dismissed as unscientific. Instead, the evidence should be looked at afresh. This book sets out to show how archaeology can benefit from such a reappraisal. Acknowledgements I am grateful to David Knight and Malcolm Smith for their help in examining the two case studies in the notes.

INTRODUCTION: CONFLICT IN THE ARCHAEOLOGY 21 Layton, R. 1985. Anthropology and the Aboriginal land rights act in northern Australia. Rew (eds), 148–67. London: Tavistock. Layton, R. 1986. Political and territorial structures among hunter-gatherers. ) 21, 18–33. Layton, R. 1987. The use of ethnographic parallels in interpreting Upper Palaeolithic rock art. ), 210–39. Oxford: Blackwell. R. 1954. Political systems of highland Burma. London: Bell. C. 1972. The apportionment of human diversity. Evolutionary Biology, 6 381–98.

This was the response advocated by Asad, Berreman, and Hymes, and is the theme of contributors to this book. Can we be objective about objectivity? Objectivity is often something one seems to possess in greater measure than one’s opponents. Before considering the issues addressed by contributors it is necessary to establish some common grounds for assessing competing theoretical stances. Otherwise the debate is vulnerable to the accusation that it is merely a matter of competing subjectivities.

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