By Matthew Liebmann, Uzma Z. Rizvi, Greg Borgstede, Craig N. Cipolla, Praveena Gullapalli, Ian Lilley, Jaime R. Pagán Jiménez, Thomas C. Patterson, Robert W. Preucel, Reniel Rodriguez Ramos, Sandra Scham, Sudharshan Seneviratne, Jason Yaeger
Archaeology and the Postcolonial Critique represents a synthesis of postcolonial archaeological experiences from the previous and New Worlds. This quantity addresses the procedures of postcolonialism in mild of recent paradigms in modern academia that impact the perform of archaeology.
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Additional info for Archaeology and the Postcolonial Critique
Understanding the structures provides a historical grounding for understanding the construction and interrelations of identities and the significance of cultural difference at levels ranging from the local to the global. It also avoids the potential danger inherent in the focus on the colonizer–colonized relationship of homogenizing the everyday experiences of peoples occupying different social positions, residing in different colonial states, or participating in non-class-stratified societies.
The subaltern colonized were not completely mute, although their voices were muted and at 40 PRAVEENA GULLAPALLI times silenced; rather, their voices emerged in a variety of alternative nonliterary media, including material culture (Pels 1997). This has included stressing “the nonverbal, tactile dimensions of social practice: the exchange of objects, the arrangement and disposition of bodies, clothes, buildings, and tools in agricultural practices, medical and religious performances, regimes of domesticity and kinship, physical discipline, and the construction of landscape” (Pels 1997:169).
He notes that the government had to take over the archaeological management of many of these newly integrated areas but stresses that the “peoples of the States had no separate historical or cultural traditions; nor did their geographical positions correspond to any natural, linguistic or ethnic boundaries. Being mere historical accidents, they could not be regarded as separate cultural entities; the archaeological material contained in them was only an integral part of the larger ancient heritage of India” (Chakrabarty 1949:1).