“…Moser et al 2001;Clack y Brittain 2011). No hay conflictos que no puedan resolverse ni visiones inconmensurables y no resulta por lo tanto necesario ejercer ninguna autoridad.…”
Section: Una Arqueología Participativa Y Públicaunclassified
Resumen
La teoría arqueológica ha cambiado notablemente durante la última década. Muchos arqueólogos ya no defiendensumARio: Introducción. 1. Una arqueología sin límites temporales. 2. Una arqueología multitemporal. 3. Una arqueología participativa y pública. 4. Una arqueología auténticamente política. 5. Una arqueología creativa. 6. Una arqueología con su propia retórica. 7. Una arqueología que reivindica la materialidad. 8. Una arqueología en pie de igualdad con otras ciencias. 9. Una arqueología global. 10. Conclusión: una arqueología que sólo puede ser teórica.
“…Moser et al 2001;Clack y Brittain 2011). No hay conflictos que no puedan resolverse ni visiones inconmensurables y no resulta por lo tanto necesario ejercer ninguna autoridad.…”
Section: Una Arqueología Participativa Y Públicaunclassified
Resumen
La teoría arqueológica ha cambiado notablemente durante la última década. Muchos arqueólogos ya no defiendensumARio: Introducción. 1. Una arqueología sin límites temporales. 2. Una arqueología multitemporal. 3. Una arqueología participativa y pública. 4. Una arqueología auténticamente política. 5. Una arqueología creativa. 6. Una arqueología con su propia retórica. 7. Una arqueología que reivindica la materialidad. 8. Una arqueología en pie de igualdad con otras ciencias. 9. Una arqueología global. 10. Conclusión: una arqueología que sólo puede ser teórica.
“…Such an approach involves working with the communities affected by their work in various ways, depending on the nature of the work being undertaken (e.g. Moser et al 2002;Phillips 2008;Chirikure et al 2010). According to Moser et al (2002), community members are meant to have some control at every stage of the project.…”
Section: Legal Framework and Social Consultation In South Africamentioning
confidence: 99%
“…Moser et al 2002;Phillips 2008;Chirikure et al 2010). According to Moser et al (2002), community members are meant to have some control at every stage of the project. While they were writing using Egyptian case studies, the views expressed in their publication are generally accepted as defining community archaeology on the international scene (Moser et al 2002;Atalay 2006;Chirikure et al 2010).…”
Section: Legal Framework and Social Consultation In South Africamentioning
confidence: 99%
“…According to Moser et al (2002), community members are meant to have some control at every stage of the project. While they were writing using Egyptian case studies, the views expressed in their publication are generally accepted as defining community archaeology on the international scene (Moser et al 2002;Atalay 2006;Chirikure et al 2010). In the case of the relocation of graves in South Africa as I discussed above, what form of control can community members be assigned when they have no legal authority to refuse grave relocations at such a late process in the EIA process?…”
Section: Legal Framework and Social Consultation In South Africamentioning
While contract archaeology has played a significant role in South Africa, a number of ethical concerns have become evident over the years. How enabling are the legal frameworks to contract archaeologists? Whose interest are contract archaeologists serving? How well do they consult affected parties in their work? How well do they communicate their findings, with their colleagues and the public at large? What, if any, has been the role of contract archaeologists in the transformation of South African archaeology? How effective is the current accreditation system run by the Association of Southern African Professional Archaeologists (ASAPA) for contract archaeology in ensuring that specialists operate within fields in which they are experienced? This paper addresses these concerns, focusing on the ethical elements relating to contract archaeology. The aim is to illustrate that while current legislation may have gone some way toward promoting the inclusion of previously excluded communities in the management of heritage resources membership of professional bodies by contract archaeologists still does not best enhance this. ASAPA's failure to ensure that all its members abide by its code of conduct is a cause for concern and it should take steps to improve this situation.Keywords: contract archaeology; ethics; legal frameworks; accreditation; ASAPA Si l'archéologie commerciale a joué un rôle important en Afrique du Sud, un nombre de préoccupations éthiques se sont présentées au fil des ans. Dans quelle mesure la législation offre-t-elle un appui aux archéologues commerciaux? De quels groupes les archéologues commerciaux servent-ils les intérêts? Dans quelle mesure consultent-ils les parties affectées dans leur travail? Est-ce qu'ils communiquent de manière adéquate leurs résultats aux collègues et au public? Quel a été le rôle des archéologues commerciaux dans la transformation de l'archéologie sud-africaine? Le système actuel d'accréditation pour l'archéologie commerciale, mené par l'Association of Southern African Professional Archaeologists (ASAPA) dans le but de garantir que les spécialistes opèrent dans les domaines où ils ont réellement de l'expertise, est-il efficace? Cet article examine ces préoccupations, se focalisant sur les questions éthiques relatives à l'archéologie commerciale. Le but ici est de démontrer que la législation actuelle a effectivement contribué à promouvoir l'inclusion de communautés autrefois exclues de la gestion du patrimoine, mais que l'adhésion des archéologues commerciaux à des organes professionnels est moins efficace sur ce point. L'ASAPA n'a pas su garantir que tous ses membres respectent son code déontologique, ce qui est une source d'inquiétude, et cette association se doit de prendre des mesures pour améliorer cet état de choses.
“…Archaeology is burgeoning with examples of excavations in the sunshine (Milanich, 1991), public outreach, efforts with descendant communities (McDavid, 2002;Mullins, 2003), community service learning endeavors (Nassaney and Levine, 2009), and participatory action research (McGhee, 2000); some are exploring the roles of archaeology in heritage (e.g., Rowan and Baram, 2004) and commemoration (e.g., Shackel, 2003) and of archaeologists as members of communities (e.g., Gibb, 1997;Moser et al, 2002;www.archaeologyincommunity.com). These have provided fruitful discussions for public archaeology, with one of the key issues being relationships between archaeologists and communities.…”
Section: Saul Alinsky Was Never An Archaeologistmentioning
Looking for Angola, an interdisciplinary research project seeking material remains of an early nineteenth-century maroon community, has faced the challenges of locating archaeological remains in an urban environment. Public outreach and community involvement in Bradenton, Florida since 2004 has intersected with public archaeology as applied anthropology, service learning, and civic engagement. The role of the archaeologist in these types of endeavors deserves continuing attention, and community organizing as inspired by Saul Alinsky is offered as a possibility in light of one of the survey areas facing development that threatened the homes of its residents, historic structures, and the archaeological record. Community organizing is relevant for the continuing concerns in public archaeology for conservation, preservation, and collaborative commemoration of the past.
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