Archaeology and the New Materialisms

Witmore, Christopher

doi:10.1558/jca.v1i2.16661

Cited by 156 publications

(130 citation statements)

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“…Cobb & Croucher 2014), via the kinds of affective experiences generated by particular encounters in the present or the past (Hamilakis 2014) and the worlds of medieval pottery (Jervis 2014), to the very nature of archaeology and archaeological practice (e.g. Fowler 2013;Lucas 2012;Witmore 2014), to give just a few examples. They have also been influential on my own work in a number of areas (Harris 2013;2014a;2014b;2016a;2016b; forthcoming).…”

Section: Introductionmentioning

confidence: 99%

Assemblages and Scale in Archaeology

Harris

2017

CAJ

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Section: Introductionmentioning

confidence: 99%

Assemblages and Scale in Archaeology

Harris

2017

CAJ

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“…The EA framework thus recognizes the profound material entanglement of plant/human-animal relationships (Cf. Hodder, 2011;Van der Veen, 2014) within a wider network of distributed agential engagements, and rejects human exceptionalist assumptions that favor the human as agent above other subjects (Lazzari, 2014;Witmore, 2014). By adopting this perspective, the binding and bonding processes of digestion and assimilation are shown to offer plants a voice and are thus revealed to be persua-sive and affective within the bodies of other beings (Bennett, 2010: p. 39) as well as without.…”

Section: Rendering Plants: Agency and Relationshipsmentioning

confidence: 99%

“…Bennett, 2010;Coole & Frost, 2010;Witmore, 2014) is an epistemological shift that calls for interdisciplinary collaborations to reengage with materials as lively subjects of study (Ingold, 2007a(Ingold, , 2008a(Ingold, , 2008b.…”

Section: Ingesting Plants In a More Than Human And Multispecies Matermentioning

confidence: 99%

“The Edibility Approach”: Using Edibility to Explore Relationships, Plant Agency and the Porosity of Species’ Boundaries

Attala¹

2017

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In light of correspondence between interdisciplinary representations of plant abilities, this paper raises questions about plant/human-animal relationships and in so doing problematizes the category/species boundaries that both establish and characterize the differences between plant and animal. Using a more than human (Cf. Whatmore 2002; Head et al., 2012) multi-species (Kirksey and Helmreich 2010) framework that rejects reductionist methods in favour of a relational, materialities approach; an alternative method to consider plant/human-animal relationships that focuses on edibility and the consequences of ingestion is proposed. Termed the Edibility Approach, this method foregrounds the ways that plants influence human bodies as a result of their edibility and considers the corollary processes that occur during ingestion and after digestion. Interrogation of the social effects of eating plants and the part plants play in inciting behaviours as if from "the inside" of bodies adds a nuanced direction to the study of plant/human-animal relationships. This phyto-centric framing offers a new botanical ontology and conceptual tool. By focusing on the dependencies between species, it proposes that there is a multi-vocal embodied dialogue occurring between species through digestion.

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“…Así, no existen las cosas, al menos desde una perspectiva académica 3 , sin representación. La simetría se anula… Si bien el objetivo específico de este trabajo no es hacer una crítica a las posturas simétricas, o "nuevo materialismo" según Whitmore (2014), es necesario mencionar algunas que se relacionan en particular con la propuesta de Hodder revisada. Según Whitmore, el "nuevo materialismo" es el resultado de una serie de "giros" que se produjeron durante la década del 90: el giro ontológi-co, el giro de la agencia, el giro de las especies y el giro o retorno a las cosas.…”

Section: Entangled Y El ¿Olvido? De La Hermenéuticaunclassified

La Arqueología Como Ciencia Del Espíritu: Relaciones Entre La Arqueología, La Hermenéutica Filosófica Y Las Consecuencias Prácticas De Las Interpretaciones

Vaquer

2015

Estud. atacam.

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La arqueología como ciencia del espíritu: relaciones entre la arqueología, la hermenéutica filosófica y las consecuencias prácticas de las interpretaciones Resumen En este trabajo relaciono la hermenéutica filosófica, en particular las propuestas de Heidegger y Gadamer, con la arqueología contextual de Hodder en su vertiente inicial y en sus últimos trabajos. El objetivo es considerar la adecuación entre ambos y en qué medida la arqueología contextual toma las propuestas de la hermenéutica filosófica. En una primera instancia, sostengo que el proyecto de Hodder toma bastantes elementos de esta última, aunque pretende retener cierta objetividad en las interpretaciones, lo que no se condice con el marco teórico metodológico de la hermenéutica. En una segunda instancia, Hodder se aleja de este proyecto hacia una perspectiva más simétrica que produce un "ocultamiento" del intérprete. En la sección final evalúo ambas propuestas en función de las consecuencias prácticas de las mismas en el presente. Argumento que la hermenéutica es un método útil para lograr una arqueología relacional crítica que mitigue la violencia epistémica, incluyendo dialógicamente otras epistemes en las interpretaciones del pasado.Palabras claves: hermenéutica -arqueología contextual -enredoarqueología relacional. AbstractIn this paper I relate Philosophical Hermeneutics, particularly Heidegger and Gadamer´s version with Hodder´s Contextual Archaeology in its initial phase and in his latest work. The goal is to consider the adjustment between both, and the degree to which Contextual Archaeology takes the proposals of Philosophical Hermeneutics. In its first stage, I argue that Hodder´s project takes several key elements from Hermeneutics, although he pretends to retain a degree of objectivity in interpretations. This doesn´t fit with the Hermeneutics theoretical-methodological framework. In a second stage, Hodder moves away from this project to a more symmetrical stance that produces a "concealment" of the interpreter. In the final section, I evaluate both Hodder´s proposals regarding their practical consequences in the present, and finally I argue that Hermeneutics is a useful method to achieve a Relational Archaeology that mitigates epistemic violence including a dialog between other epistemes in past interpretations.

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Archaeology and the New Materialisms

Cited by 156 publications

References 0 publications

Assemblages and Scale in Archaeology

Assemblages and Scale in Archaeology

“The Edibility Approach”: Using Edibility to Explore Relationships, Plant Agency and the Porosity of Species’ Boundaries

La Arqueología Como Ciencia Del Espíritu: Relaciones Entre La Arqueología, La Hermenéutica Filosófica Y Las Consecuencias Prácticas De Las Interpretaciones

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