Two recent contributions (Oyuela-Caycedo 1994 and Politis 1995) to analyses of the intellectual development of archaeology in Latin America provide us with new perspectives. A theme shared by both is the perception by the authors of a need to distance the development of archaeology in Latin American countries from the overweening influence of Europe and especially U. S. archaeologists.Politis argues that U.S. influence has been tantamount to 'cultural imperialism' (1995:226). He sees U.S. archaeologists as having a history of appropriating and manipulating the knowledge of the past which ignores the local peoples own traditional perceptions of their patrimony, and argues that the U.S. perspective is designed to satisfy the needs of western scholarship but fails to enter a dialog with the legitimate concerns of the subject countries.Oyuela·Caycedo's introductory essay in his book "Nationalism and Archaeology" carries a very similar message. He faults U.S. archaeologists for failing to locate their studies in the areas social and local context, which he sees as leading the U.S. scholars to employ a model derived from "dependency theory" (1994:5), resulting in an overly simplistic perception of the context for the development of archaeological disciplines in respective Latin American countries.
On September 15 and 16, 2017, the Afro-Latin American Research Institute at the Hutchins Center for African and African American Research at Harvard University hosted a workshop of 20 archaeologists from across the Americas and the Caribbean. Workshop proceedings demonstrate how a focus on Afro-latin America challenges crucial concerns in archaeology. Likewise, workshop discussions showed the transformative contributions that archaeology makes to anthropology and to Afro-Latin American studies, including deeper understanding of the dynamics of African diaspora, racialization, colonialism, early modern economies, social hierarchies and slavery, consumerism, ontologies, biopolitics, aesthetics, cultural heritage, and contemporary struggles for sovereignty. In this paper we delineate the field of Afro-Latin American Archaeology using mainly the debates that took place in our workshop. Our aim is to highlight how Afro-Latin American Archaeology can contribute to anthropology, to Afro-Latin American studies, and to the politics of afro-reparation as well. ; En los días 15 y 16 de septiembre de 2017, el Instituto de Investigación Afro-Latinoamericano del Centro Hutchins de la Universidad de Harvard abrigó un taller con veinte arqueólogas y arqueólogos de las Américas y del Caribe. Las conferencias demostraron cómo el foco en la arqueología afro-atinoamericana desafía preocupaciones centrales de la arqueología. Demostraron también que la arqueología contribuye a la transformación de la antropología y de los estudios afro-latino-americanos, incluyendo la comprensión profunda de las dinámicas de la diáspora africana, criollización, génesis de las economías modernas, jerarquías sociales y esclavitud, consumo, ontologías, biopolítica, estética, patrimonio cultural, y luchas contemporáneas por la soberanía. En el presente ensayo, valiéndonos sobre todo de los debates ocurridos en nuestro taller, delineamos el campo de la arqueología afro-latinoamericana. Nuestra intención es, también, señalar cómo él puede contribuir con la antropología, los estudios afro-latinoamericanos y las políticas afro-reparativas. ; Nos dias 15 e 16 de setembro de 2017, o Instituto de Pesquisa Afro-Latino-Americano do Centro Hutchins da Universidade de Harvard abrigou um workshop com vinte arqueólogas e arqueólogos das Américas e do Caribe. As conferências demonstraram como o foco na arqueologia afro-latino- americana desafia preocupações centrais da arqueologia. Mostraram, ainda, que a arqueologia contribui à transformação da antropologia e dos estudos afro-latino-americanos, incluindo-se a compreensão aprofundada das dinâmicas da diáspora africana, crioulização, gênese das economias modernas, hierarquias sociais e escravidão, consumo, ontologias, biopolítica, estética, patrimônio cultural, e lutas contemporâneas pela soberania. Nesse ensaio, valendonos sobretudo dos debates ocorridos em nosso workshop, delinearemos o campo da arqueologia afro-latino-americana. Nossa intenção é, também, assinalar como ele pode contribuir com a antropologia, os estudos afro-latinos-americanos e as políticas afro-reparatórias.
The two editors argue in their preface to the volume that the particular sociopolitical context of Latin America has led to a regionalism not seen in North America or Europe, resulting in a unique variety of archaeology. They particularly conceive "Latin American archaeology" in this case to he only that archaeology done by individuals who are citizens of the countries of the region, and they exclude from consideration as being considered "Latin American archaeology" the work of foreign scholars such as North Americans and Europeans who do research in the region.
Since its infancy, American historical archaeology has maintained a relationship, albeit often a tenuous one, with its anthropological parentage. Given both the history of the field and its practitioners' often‐tortured efforts to define their intentions, goals, and perspectives, it is not surprising, perhaps, that many anthropologists may not recognize the important contributions historical archaeology can make to the anthropological project. A multifaceted and wide‐ranging examination of the post‐Columbian world gives historical archaeology a special ability to investigate modern history and to provide insights into the historical circumstances of today's world, [historical archaeology, post‐Columbian archaeology, history of American archaeology]
A focus on institutions frames this examination of the archaeology of African America. While initially emphasizing the institution of slavery and theories of Black difference, the field today has a much wider scope. Researchers engaged in this work critically examine past and present-day institutions. As such, this review also considers the place of African American archaeology in engaged scholarship, critical theory, and self-reflexive practice. As in past reviews, the emphasis is on the United States, with occasional references to important work in the rest of the African diaspora. African American archaeology is shown to be inextricably interwoven with scholarly work in North American archaeology, African American studies, heritage studies, and social theory.
