Time, Culture and Identity: An Interpretive Archaeology

Solomon, Anne; Thomas, John D.

doi:10.2307/3889196

Cited by 10 publications

(8 citation statements)

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“…Although phenomenology has been frequently invoked in archaeology (Karlsson, 1998;Thomas, 1996;Tilley, 1997), we are unaware of an interpretative phenomenological research similar to ours. We have…”

Section: Discussionmentioning

confidence: 70%

“…Next, signi cant attempts to come to terms with the eld's anthropocentrism, its tendency for objecti cation, representationalism, as well as the colonial aspect of archaeology are also evident (Lydon & Rizvi, 2010;Tilley, 2006;Carrithers et al, 2010). The emerging ontological approaches are in uenced, among other things, by the ontological turn in anthropology (Holbraad & Pedersen, 2017), New materialism (Witmore 2014), symmetrical archaeologies (Olsen & Witmore, 2015), and an older tradition of "Heideggerian" archaeological approaches (Thomas, 1996;Karlsson, 1998;Gosden, 1994). Hence, a certain inconsistency persists, accentuated in various labels, such as "the ontological turn", "the relational turn", "the material turn".…”

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confidence: 99%

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Archaeology on the Limit: A Phenomenological Perspective on the Ontological Turn.

Horáček

Timingeriu

Maliukov

et al. 2023

Preprint

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Emerging ontological approaches in archaeology have been seeking to provide a new basis for the future orientation of the discipline. This inspired us to problematise one of the metaphysical assumptions of the field—the phenomenon of prejudice. Owing to the modern origins of archaeology, prejudice may still be perceived as a negative element that we should, ideally, eliminate. Our interpretative phenomenological research inquired into how prejudice is experienced by archaeologists, aiming to reveal its ontological significance. This means that archaeologists themselves, from diverse national and personal contexts, have become the source of our data. We uncovered the phenomenon in interviews, focus group discussions, and during field observations. In an effort to promote interdisciplinary dialogue in the humanities, this article also provides individual scholarly and professional perspectives of each author on the phenomenon under question. Finally descending deep into the metaphysical origins of the field suggested a possible applied direction for future archaeological–ontological research.

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Section: Discussionmentioning

confidence: 70%

mentioning

confidence: 99%

Archaeology on the Limit: A Phenomenological Perspective on the Ontological Turn.

Horáček

Timingeriu

Maliukov

et al. 2023

Preprint

View full text Add to dashboard Cite

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“…Music and migration is a common theme for ethnomusicological research, albeit one with blurred boundaries because of the multiplicity of reasons behind migration (Baily and Collyer 2006, 170; see also Toynbee and Dueck 2011). Writing has often linked to exile (Scheding and Levi 2010) or diasporic practices (Ramnarine 2007; Solomon 2014), although recent scholarship points to how writing about migration is at a crossroads. In respect to this, the structural-functionalist language of continuity and adaptation associated with nation-states, identity, and tradition has been largely abandoned (Stokes 2020, 1, 7–8); academic discourse and the language of development agencies are increasingly at odds with each other (Impey, in Rasmussen et al 2019, 287–9); and “system world” language is increasingly removed from “lifeworld” language (Frishkopf, after Habermas, in ibid., 304–5), limiting the scope for collaborative writing that addresses social needs (Aksoy 2019; Shao 2021).…”

Section: Discussionmentioning

confidence: 99%

Memory, Knowledge, and Experience: North Koreans in Britain Reflect on the Music and Dance of Their Distant Homeland

HOWARD,

SUNG

2023

yearb. tradit. music

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This article reflects on the knowledge and experience of North Korean music and dance among North Koreans who now reside in Britain. In particular, we explore their memories from before they escaped the isolated so-called socialist paradise. North Koreans mostly arrived in Britain between 2004 and 2008; they arrived as refugees and applied for asylum. Although the last four decades has seen much ethnomusicological research on music and migration, we remain mindful of Reyes Schramm’s argument about the importance of studying refugee music to better understand music traditions. As with other parts of the world, though, today there are a multitude of online and published materials on North Korea, including on music and dance, most emanating from the country. Given that there are few if any opportunities to conduct fieldwork inside the country, researchers typically use the available materials to construct accounts. But to what extent do the memories of North Koreans who are resident in Britain contrast and challenge the online and published materials?

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“…In order to understand phenomenological meanings of analogs would require a much more complex process that would necessarily involve contextualizing subjective or intersubjective experiences (Thomas, 1996(Thomas, , 2012. Philosopher of archaeology Alison Wylie (1989a) suggested a methodological approach to analogs using a "cables and tacking" model of archaeological inquiry.…”

Section: Ways Forward: Phenomenology As Analogymentioning

confidence: 99%

The Life and Afterlife of Phenomenology in Archaeological Theory and Practice

Moyes

2023

Contributions to Phenomenology

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In 1994, Christopher Tilley published his treatise, A Phenomenology of Landscape: Places, Paths and Monuments, that stimulated what has been referred to as the phenomenological “moment” in archaeology. Invoking Heideggerian phenomenology and following Merleau-Ponty, Tilley’s methods met with harsh criticism among many in the archaeological community. To some, Tilley’s hyper-interpretive methods lacked rigor and had the problem of imposing one’s own feelings and observations onto the people of the past without considering the cultural contexts and symbolic meanings imbued in past perceptions of landscapes. Tilley’s work leans heavily on embodiment, taking a humanistic approach that relies on the investigator’s own perceptions as the central source of data used for archaeological interpretation. Despite heavy criticism, his work prompted numerous revisions of his ideas and generated more nuanced approaches. Under criticism, explicitly phenomenological approaches soon gave way to the “Archaeology of the Senses,” which rests heavily on idealist approaches and the role of memory in sensorial experience. Still, the instigator’s own embodied experience with an emphasis on self-reflexivity remains the most important tool for interpretation. Though this is rarely made explicit in sensory studies, it is the underlying assumption in archeological reconstructions, virtual reality simulations, and thick descriptive narratives, all methods employed in these works. The question is, can a more rigorous methodology be developed that legitimizes the use of self as a tool for archaeological interpretations without being construed as ahistorical, homogenizing, or as a Western modernist universalism? Can we hope to understand the life experiences of people from the past using the only available tool at our disposal—ourselves? Cognitive science offers us a way forward in creating a more grounded phenomenological approach.

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Time, Culture and Identity: An Interpretive Archaeology

Cited by 10 publications

References 0 publications

Archaeology on the Limit: A Phenomenological Perspective on the Ontological Turn.

Archaeology on the Limit: A Phenomenological Perspective on the Ontological Turn.

Memory, Knowledge, and Experience: North Koreans in Britain Reflect on the Music and Dance of Their Distant Homeland

The Life and Afterlife of Phenomenology in Archaeological Theory and Practice

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