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By Laurajane Smith

This arguable ebook is a survey of ways relationships among indigenous peoples and the archaeological institution have gotten into hassle, and an important pointer to easy methods to flow ahead from this point.

With lucid value determinations of key debates similar to NAGPRA, Kennewick and the repatriation of Tasmanian artefacts, Laurajane Smith dissects the character and outcomes of this conflict of cultures.

Smith explores how indigenous groups within the united states and Australia have faced the pre-eminence of archaeological thought and discourse within the means the fabric is still in their previous are cared for and regulated, and the way this has challenged conventional archaeological inspiration and practice.

Essential examining for all these fascinated by constructing a simply and equivalent discussion among the 2 events, and the function of archaeology within the study and administration in their heritage.

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McGimsey 1972; McGimsey and Davis 1977; Deetz 1977; Fowler 1977; Mulvaney 1970, 1979, 1981b; Megaw 1980). Processual theory had consequences for public debate and conflict over material culture. For instance, archaeology as an expert science assumed an authoritative position in these debates, and, through the processual scientific discourse, heritage objects became (and were publicly seen to become) archaeological data. This aspect of processual archaeology and its consequences is discussed in Chapter 5.

The importance of controlling the meanings given to material culture has underpinned Indigenous criticism of archaeological interpretations, possession of ancestral remains, as well as lack of negotiation in consultation and the hesitation in returning information about the past back to communities. By the 1970s it had became important for governments to regulate the newly articulated demands and claims of Indigenous political and cultural movements, and to make sense of emerging Indigenous identities that utilized the past and Indigenous heritage in negotiating political legitimacy.

1997; Field et al. 2000), others have questioned the universalizing tendency of archaeology and warn against the archaeological appropriation of the past (Cambra 1989; Fourmile 1989c). 26 T H E C U LT U R A L P O L I T I C S O F I D E N T I T Y Archaeology assumes that the past is inherently open to study, and that as experts archaeologists have an inherent right to access that past (Klesert and Powell 1993). Indigenous people on the other hand question this ‘right’, and argue that this archaeological belief will only result in an appropriation of a community’s past (Langford 1983; Vizenor 1986; Fourmile 1989c; Mihesuah 2000).

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