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Journal articles on the topic 'Ethnoarchaeology'

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Published: 4 June 2021
Last updated: 31 July 2024

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1

Benco, Nancy L. "Ceramic Ethnoarchaeology.:Ceramic Ethnoarchaeology." Museum Anthropology 17, no. 1 (February 1993): 89. http://dx.doi.org/10.1525/mua.1993.17.1.89.

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2

Kolb, Charles C., and William A. Longacre. "Ceramic Ethnoarchaeology." Man 27, no. 3 (September 1992): 648. http://dx.doi.org/10.2307/2803939.

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3

Kramer, C. "Ceramic Ethnoarchaeology." Annual Review of Anthropology 14, no. 1 (October 1985): 77–102. http://dx.doi.org/10.1146/annurev.an.14.100185.000453.

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4

Beaudry-Corbett, Marilyn, and William A. Longacre. "Ceramic Ethnoarchaeology." Ethnohistory 39, no. 4 (1992): 568. http://dx.doi.org/10.2307/481999.

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5

Roux, Valentine. "Not to throw the baby out with the bathwater. A response to Gosselain's article." Archaeological Dialogues 24, no. 2 (December 2017): 225–29. http://dx.doi.org/10.1017/s138020381700023x.

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AbstractIn a provocative article published recently in Archaeological dialogues (23(2)), Olivier Gosselain proposes ‘to get rid of ethnoarchaeology once and for all, and join forces with other, more serious, disciplines’. In this reaction article, I challenge Gosselain's sweeping statements about ethnoarcaheology. In particular I argue against the notion that methodological weakness is unique to ethnoarchaeology, that the questions under study ignore the complexity of the social context, and that the search for cross-cultural regularities denies the historical dimension of technical practices. In conclusion, I suggest that rather than getting rid of ethnoarchaeology, it would be more helpful to meet the ambitious goals of ethnoarchaeology by improving and strengthening the methodology.
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6

Cunningham, Jerimy. "Ethnoarchaeology Beyond Correlates." Ethnoarchaeology 1, no. 2 (September 2009): 115–36. http://dx.doi.org/10.1179/eth.2009.1.2.115.

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7

SILVERMAN, HELAINE. "Ethnoarchaeology in Action." American Anthropologist 106, no. 4 (December 2004): 756–57. http://dx.doi.org/10.1525/aa.2004.106.4.756.

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8

Shott, Michael J., and Eduardo Williams. "Purépecha Pottery Ethnoarchaeology." Archeological Papers of the American Anthropological Association 16, no. 1 (June 28, 2008): 47–56. http://dx.doi.org/10.1525/ap3a.2006.16.1.47.

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9

Sadr, Karim, Nicholas David, and Carol Kramer. "Ethnoarchaeology in Action." South African Archaeological Bulletin 57, no. 175 (June 2002): 42. http://dx.doi.org/10.2307/3889108.

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10

McNiven, Ian J. "Ethnoarchaeology, epistemology, ethics." World Archaeology 48, no. 5 (August 17, 2016): 683–86. http://dx.doi.org/10.1080/00438243.2016.1213657.

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11

Gosselain, Olivier P. "To hell with ethnoarchaeology!" Archaeological Dialogues 23, no. 2 (November 2, 2016): 215–28. http://dx.doi.org/10.1017/s1380203816000234.

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AbstractThis paper is a charge against ethnoarchaeology. Deliberately provocative, it aims at highlighting the flaws and ideological pitfalls of a sub-discipline whose actual contribution to archaeology remains hardly decipherable. Beside a methodological deficiency and the frequent narrow-mindedness of the research agenda, ethnoarchaeology suffers from two major problems. First, it carries implicitly an old evolutionary – and racist – ideology that divides the world between modern Western societies (inappropriate for ethnoarchaeological research) and premodern exotic societies (well fitted for ethnoarchaeological research). Second, the quest for universal models of interpretation leads ethnoarchaeologists to play down historical contingency and cultural specificities, which not only deprive them of a good understanding of the ethnographical contexts, but also contribute to restricting ethnoarchaeological applications to a mere quest for similarities (or dissimilarities) in the material record. The problems are too profound to justify an umpteenth salvage of the sub-discipline. Rather, the proposition is to get rid of ethnoarchaeology once and for all, and join forces with other, more serious, disciplines.
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12

HOPKINS, Liza. "Ethnoarchaeology at Sos Höyük." Ancient Near Eastern Studies 36 (January 1, 1999): 132–49. http://dx.doi.org/10.2143/anes.36.0.525787.

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13

Kearney, Amanda. "An Ethnoarchaeology of Engagement." Ethnoarchaeology 2, no. 1 (April 2010): 99–120. http://dx.doi.org/10.1179/eth.2010.2.1.99.

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14

Webley, Lita. "Pastoralist Ethnoarchaeology in Namaqualand." Goodwin Series 5 (June 1986): 57. http://dx.doi.org/10.2307/3858147.

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15

Laurier, Eric, and Chris Philo. "Ethnoarchaeology and Undefined Investigations." Environment and Planning A: Economy and Space 36, no. 3 (March 2004): 421–36. http://dx.doi.org/10.1068/a3659.

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16

Almeida, Fabio Guaraldo. "Ethnoarchaeology in Mandira maroon." Revista do Museu de Arqueologia e Etnologia. Suplemento, supl.11 (September 10, 2011): 171. http://dx.doi.org/10.11606/issn.2594-5939.revmaesupl.2011.113553.

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O objetivo do artigo é contribuir para o entendimento do processo histórico de formação do território quilombola dos Mandira, tendo em vista o processo de apropriação e formação dos registros arqueológicos na territorialidade desse povo. Pretende-se, com isso, refletir sobre a prática arqueológica em com unidades quilombolas e contribuir com os debates da Arqueologia Pública e Comunitária, a partir de uma proposta de pesquisa multivocal e interdisciplinar entre Arqueologia, Antropologia e História
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17

González-Ruibal, Alfredo. "Ethnoarchaeology or simply archaeology?" World Archaeology 48, no. 5 (July 28, 2016): 687–92. http://dx.doi.org/10.1080/00438243.2016.1209125.

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18

Cunningham, Jerimy J., and Scott MacEachern. "Ethnoarchaeology as slow science." World Archaeology 48, no. 5 (October 19, 2016): 628–41. http://dx.doi.org/10.1080/00438243.2016.1260046.

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19

Friesem, David E. "Geo-ethnoarchaeology in action." Journal of Archaeological Science 70 (June 2016): 145–57. http://dx.doi.org/10.1016/j.jas.2016.05.004.

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20

Duin, Renzo. "Ethnoarchaeology of Mortuary Practices." Revista de Arqueología Americana, no. 41 (June 5, 2024): 143–90. http://dx.doi.org/10.35424/rearam.i41.4314.

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Death is not the end, but rather a beginning. Drawing on historical sources and ethnographic fieldwork with the Wayana Indigenous People of French Guiana, this essay explores the interrelationships embodied during mortuary practices and personal treatment of the dead. This research emerged from questions raised during the archaeological excavations at Anse à la Gourde, Guadeloupe, and, in turn, contributes to the study of burial practices in Caribbean archaeology. More broadly, an understanding of Wayana mortuary practices, illustrated with exceptional photographs and indigenous narratives, is to further the conceptualization of the complexity, wide variety and individualization of personal treatment of the dead, and the interrelationships with ancestors and other social others in Guiana, Amazonia, and beyond.
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21

Parker, Bradley J. "Bread Ovens, Social Networks and Gendered Space: An Ethnoarchaeological Study of Tandir Ovens in Southeastern Anatolia." American Antiquity 76, no. 4 (October 2011): 603–27. http://dx.doi.org/10.7183/0002-7316.76.4.603.

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Ethnoarchaeology has, from its inception, suffered from the lack of a clear theoretical framework to productively link its two constituent parts: ethnography and archaeology. In this paper, I propose a framework that allows the integration of ethnographic and archaeological datasets at various levels of abstraction. I argue that it is only through innovative combinations of ethnography and archaeology, applied with proper caution and disclosure and at explicit levels of abstraction, that ethnoarchaeologists can hope to construct an ethnoarchaeology that is greater than the sum of its parts.
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22

Kelley, Klara B. "Ethnoarchaeology of Navajo Trading Posts." KIVA 51, no. 1 (January 1985): 19–37. http://dx.doi.org/10.1080/00231940.1985.11758047.

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23

Graves, Michael W. "The ethnoarchaeology of pottery‐making." Reviews in Anthropology 14, no. 1 (January 1987): 46–52. http://dx.doi.org/10.1080/00988157.1987.9977805.

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24

Killick, David. "Edwin Wilmsen’s Contributions to Ethnoarchaeology." Ethnoarchaeology 11, no. 1 (January 2, 2019): 26–33. http://dx.doi.org/10.1080/19442890.2019.1573288.

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25

Stahl, Ann B. "Has ethnoarchaeology come of age?" Antiquity 69, no. 263 (June 1995): 404–7. http://dx.doi.org/10.1017/s0003598x00064863.

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26

Deal, Michael. ": Ceramic Ethnoarchaeology . William A. Longacre." American Anthropologist 94, no. 4 (December 1992): 1003–4. http://dx.doi.org/10.1525/aa.1992.94.4.02a00830.

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27

Kamp, Kathryn A., and John C. Whittaker. "Ethnoarchaeology: critic, consolidator and contributor." World Archaeology 48, no. 5 (October 19, 2016): 674–77. http://dx.doi.org/10.1080/00438243.2017.1333920.

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28

Matei, Constantin. "Metode etnoarheologice de cercetare." Anuarul Muzeului Etnograif al Transilvaniei 30 (December 20, 2016): 391–405. http://dx.doi.org/10.47802/amet.2016.30.23.

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In this study, we addressed some aspects of ethnoarchaeological research methodology. Comparative ethnoarchaeology record change processes of long-term, that occurs in the economy, technology and bio-social environment. Another method is to research excavations at sites abandoned. The big advantage of this method is that the researcher interpretations can be put face to face with the oral testimony of the locals. Method landscape archaeology means office work, using a computer and a system scan earth by satellites such as Google Earth. With this program are identified and inventoried "Stanele" highland area of Romania, in order to be analyzed and to reach some conclusions which can help us understand how the mountains were used in Prehistory. Old maps are an information source and a tool in ethnoarchaeology. With the help of experimental archaeology, household items, houses, agriculture are reconstructed, using archaeological and ethnographic information. For shipments ethnoarchaeological need an interdisciplinary team to record the archaeological and ethnographic, carry out excavations, to apply questionnaires. An example of this is the Romanian - English Project for Highland Ethnoarchaeology area. The information collected during this project is entered into an ethnoarchaeological database.
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29

London, Gloria. "Ethnoarchaeology and Interpretations of the Past." Near Eastern Archaeology 63, no. 1 (March 2000): 2–8. http://dx.doi.org/10.2307/3210803.

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30

Welinder, Stig. "The Ethnoarchaeology of a Swedish Village." Current Swedish Archaeology 2, no. 1 (December 28, 1994): 195–209. http://dx.doi.org/10.37718/csa.1994.12.

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The village of Nyberget, Dalarna, Central Sweden, during the 19th century is studied from an ethnoarchaeological point of view. The dynamic flexibflity and ambiguity of the cultural landscape of the village and its households are stressed. This is understood in relation to economic structure and gender roles. The concepts used in understanding the historical village form a challenging starting-point for understanding a prehistoric cultural landscape.
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31

MacEachern, Scott. "Ethnoarchaeology: Current Research and Field Methods." Ethnoarchaeology 7, no. 2 (July 3, 2015): 185–86. http://dx.doi.org/10.1179/1944289015z.00000000035.

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32

Mallol, Carolina, and Auréade Henry. "Ethnoarchaeology of Paleolithic Fire: Methodological Considerations." Current Anthropology 58, S16 (August 2017): S217—S229. http://dx.doi.org/10.1086/691422.

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33

Lyons, Diane, and Nicholas David. "To Hell with Ethnoarchaeology … and Back!" Ethnoarchaeology 11, no. 2 (July 3, 2019): 99–133. http://dx.doi.org/10.1080/19442890.2019.1642557.

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34

David, Nicholas. "Integrating ethnoarchaeology: A subtle realist perspective." Journal of Anthropological Archaeology 11, no. 4 (December 1992): 330–59. http://dx.doi.org/10.1016/0278-4165(92)90012-z.

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35

Williams, Eduardo. "CERAMIC ETHNOARCHAEOLOGY IN HUÁNCITO, MICHOACÁN, MEXICO." Ancient Mesoamerica 29, no. 1 (2018): 11–44. http://dx.doi.org/10.1017/s0956536117000293.

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AbstractThis study deals with pottery production in Huáncito, a Tarascan or Purepecha community in Michoacán, Mexico. The information I have obtained by direct observation during a quarter-century of ethnoarchaeological fieldwork in this town allows me to generate hypotheses to aid in the interpretation of the archaeological record. The main goal of this study is to assist in the interpretation of the material record of ceramic production by means of ethnographic analogy. The observations conducted over a long period of time have given me an invaluable diachronic perspective for understanding many aspects of social change and cultural continuity, including patterns of ceramic manufacture, use, and discard, as well as the use of domestic space and the archaeological visibility of potting activities in the context of the households.
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36

Lancelotti, Carla, Joan Negre Pérez, Jonàs Alcaina-Mateos, and Francesco Carrer. "Intra-site Spatial Analysis in Ethnoarchaeology." Environmental Archaeology 22, no. 4 (March 13, 2017): 354–64. http://dx.doi.org/10.1080/14614103.2017.1299908.

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37

Lancelotti, Carla, Alessandra Pecci, and Debora Zurro. "Anthropic Activity Markers: Archaeology and Ethnoarchaeology." Environmental Archaeology 22, no. 4 (September 5, 2017): 339–42. http://dx.doi.org/10.1080/14614103.2017.1364207.

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38

Dietler, Michel. "Pottery in Rajasthan: Ethnoarchaeology in Two Indian Cities:Pottery in Rajas than: Ethnoarchaeology in Two Indian Cities." American Anthropologist 101, no. 1 (March 1999): 194–95. http://dx.doi.org/10.1525/aa.1999.101.1.194.

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39

Simms, Steven R., and Kathleen M. Heath. "Site Structure of the Orbit Inn: An Application of Ethnoarchaeology." American Antiquity 55, no. 4 (October 1990): 797–813. http://dx.doi.org/10.2307/281251.

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One goal of ethnoarchaeology is to strengthen archaeological inferences about the past. A fifteenth-century hunter-gatherer, open site in Utah is used to examine ethnoarchaeological contributions toward determining the use of space, duration of occupation, assemblage composition, and site function. Comparisons between macrorefuse and microrefuse patterning suggest that (1) the distribution of macrorefuse can help identify locations of ephemeral structures and household activity areas; (2) the distribution of microrefuse in this intermittently occupied open site is useful for assessing assemblage composition; (3) determining the characteristics of macro- and microrefuse improves hypotheses about duration of occupation; and (4) interpretation of plant remains can be improved by considering site-formation processes. The study points to the need for a closer linkage between ethnoarchaeology and the archaeology of the past.
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40

Gould, Richard A. "The Empiricist Strikes Back: Reply to Binford." American Antiquity 50, no. 3 (July 1985): 638–44. http://dx.doi.org/10.2307/280326.

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A reply to Lewis Binford's criticism concerning my views on archaeological inference and the relationships of such inferences to various kinds of ethnoarchaeology, with special reference to the Australian data included in Binford's critique.
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41

Adams, William Hampton. "Ethnoarchaeology and Behaviorism: Comments on Gilman's Review of Ethnography by Archaeologists." American Antiquity 50, no. 4 (October 1985): 878. http://dx.doi.org/10.2307/280174.

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AbstractBehaviorism is but one part of the broader scope of ethnoarchaeological research and must be joined with historical approaches for proper understanding of the past.In her review of Ethnography by Archaeologists edited by Elisabeth Tooker {American Antiquity 49:442-443), Patricia Gilman emphasized one aspect of ethnoarchaeology, behaviorism, and faulted many of the contributors for not presenting general explanations of human behavior. Gilman primarily stresses the synchronic study of modern behavior as an analog for past behavior. While this is certainly a worthwhile endeavor for ethnographers, to equate such research with all of ethnoarchaeology is, I think, unduly restricting the definition. Such research is simply ethnography, because it places the researcher as an observer and interviewer in modern communities, examining behavioral and physical relationships among modern data. Rarely do such studies place this research in any evolutionary or historical framework.
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42

Simatupang, Defri Elias. "Partonun di Pematang Siantar (Sebuah Catatan Transformasi Gagasan Pembuatan Ulos)." Berkala Arkeologi Sangkhakala 10, no. 19 (January 11, 2018): 1–8. http://dx.doi.org/10.24832/bas.v10i19.264.

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AbstractUlos is a traditional clothes made by Batak People. The Perception for partonun (people whom made ulos) is about how ways they make it. This article want to explain the comparison their main idea from the past until now, using ethnoarchaeology approach.
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43

Gullick, C. J. M. R. "Ceramics in Ethnoarchaeology and Anthropology: An Introduction." Anthropology Today 1, no. 2 (April 1985): 15. http://dx.doi.org/10.2307/3033201.

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44

Schiffer, Michael. "Ethnoarchaeology, Experimental Archaeology, and the "American School"." Ethnoarchaeology 1, no. 1 (April 2009): 7–26. http://dx.doi.org/10.1179/eth.2009.1.1.7.

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45

Kehoe, Alice Beck. "Betwixt and Between: Ethnoarchaeology, Women, Susan Kent." Ethnoarchaeology 5, no. 2 (October 2013): 112–18. http://dx.doi.org/10.1179/1944289013z.00000000010.

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46

Casey, Joanna. "Fearless Archaeologist: Susan Kent’s Vision for Ethnoarchaeology." Ethnoarchaeology 5, no. 2 (October 2013): 119–39. http://dx.doi.org/10.1179/1944289013z.00000000011.

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47

Ochsenschlager, Edward L. "Viewing the past: Ethnoarchaeology at al‐Hiba." Visual Anthropology 11, no. 1-2 (January 1998): 103–43. http://dx.doi.org/10.1080/08949468.1998.9966747.

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48

Biagetti, Stefano. "Montane Ethnoarchaeology in Italy: Two Recent Books." Ethnoarchaeology 8, no. 1 (January 2, 2016): 97–99. http://dx.doi.org/10.1080/19442890.2016.1150625.

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49

Hamilakis, Yannis. "Decolonial archaeologies: from ethnoarchaeology to archaeological ethnography." World Archaeology 48, no. 5 (August 11, 2016): 678–82. http://dx.doi.org/10.1080/00438243.2016.1209783.

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50

Butzer, Karl W. "Village ethnoarchaeology: Rural Iran in archaeological perspective." Journal of Archaeological Science 12, no. 2 (March 1985): 162. http://dx.doi.org/10.1016/0305-4403(85)90061-5.

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