By Robert Layton, Peter Ucko
The Archaeology and Anthropology of panorama comprises twenty-eight thematic chapters in keeping with contributions to the 3rd international Archaeological Congress held in New Delhi in 1994. members from the British Isles, Scandinavia, North and South the United States, India, Australia and the Pacific reveal the worth of cross-disciplinary learn within the fields of archaeology, anthropology and geography. They examine how the which means of landscapes has both been retained or remodeled through the years. in addition they discover how and why assorted groups sharing an identical setting have varied perceptions in their atmosphere, specifically the place one is a colonising strength.
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Extra resources for The Archaeology and Anthropology of Landscape: Shaping Your Landscape
Crystal, D. ) 1990. The Cambridge Encyclopedia. Cambridge: Cambridge University Press. Daniels, S. 1988. The political iconography of woodland in later Georgian England. Cosgrove (eds), 43–82. Cambridge: Cambridge University Press. Daniels, S. Cosgrove 1988. Introduction: iconography and landscape. Cosgrove (eds), 1–10. Cambridge: Cambridge University Press. Denison, S. 1995 Tracing the relics of wartime defence. British Archaeology 3, 8–9. Derrida, J. 1976. Of Grammatology. Baltimore: Johns Hopkins University Press.
London: Hedge. A. 1997 Museum in the making: the Morven project. ), 205–20. Walnut Creek, Calif: AltaMira. BARRETT The practice of archaeology demands our commitment to the view that certain objects are understood only by reference to the human past. These objects are regarded as a residue of the past. What we envisage the past to be, for there are potentially many pasts, is a matter of debate. Similarly debatable is the link between the surviving residue and the particular processes we choose to investigate, be they human actions or such long-term processes as social or economic change.
Participant observation can be considered as a technique for achieving the intersubjective understanding advocated by Schutz across cultural boundaries. The basic limitation of fieldwork is the extent to which the anthropologist can, in a matter of months, participate in a flow of significations in which the lived experience of indigenous people within their landscape extends, via contemporary racism, back to the violent disruption of colonialism and further into the past. The retrospective glance cast by indigenous peoples upon their own experience (including encounters with other anthropologists) draws upon events that occurred long before the arrival of the fieldworker.