By Alejandro Haber, Nick Shepherd
While books on archaeological and anthropological ethics have proliferated in recent times, few try and flow past a standard discourse on ethics to contemplate how a dialogue of the social and political implications of archaeological perform could be conceptualized another way. The conceptual principles approximately ethics posited during this quantity make it of curiosity to readers outdoor of the self-discipline; in reality, to a person drawn to modern debates round the percentages and obstacles of a discourse on ethics. The authors during this quantity got down to do 3 issues. the 1st is to trace the ancient improvement of a dialogue round ethics, in tandem with the improvement and “disciplining” of archaeology. the second one is to envision the meanings, results and efficacies of a discourse on ethics in modern worlds of perform in archaeology. The 3rd is to push past the language of ethics to contemplate alternative ways of framing a suite of matters round rights, accountabilities and meanings relating to practitioners, descendent and affected groups, websites, fabric cultures, the ancestors and so on.
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Additional resources for After Ethics: Ancestral Voices and Post-Disciplinary Worlds in Archaeology
Zygmunt Bauman has described this condition as one of “liquid modernity”, characterized by a new fluidity in the contract between states, citizens and capital (Bauman 2000). Contemporary neoliberal globalization has also been marked by the spectacular growth of the BRIC economies, growing resource hunger, and increasingly aggressive incursions into previously marginal territories on the part of global interests, including transnational mining interests, “big oil”, agribusiness, and global pharmaceuticals.
In West Africa, the siege of Benin in 1897 is but one example in which an imperial army attacked the palace of the Oba resulting in the looting of important and sacred objects which ended up in many western museums and also gave fortune to the plunderers (Shaw 1975). The palace in Kumasi, Ghana also experienced a similar fate. Not surprisingly, a historiography of African archaeology reveals that by the 1950s and 1960s when numerous professional archaeologists had joined the fray and taken over from antiquarians and amateurs, a serious attempt was made to address the issue of ethics in African archaeology (Hall 1987; Deacon 1993).
S. Baranda produced Pikirayi’s book and gazetteer of sites making it easier to identify it. Thus it is no longer sufficient to just walk into an area, survey, dig and publish without giving back to the community no matter how small the contribution maybe. There are bigger ethical challenges associated with individual researchers giving back to the communities. For example, during the collection of oral historical information we interview local community members and we also rely on their knowledge of sites to help us in the identification process.