A over time, noting the history of archeology, we see the emergence of several different schools of thought that allow us to look reality from different points of view. These views increasingly consider more aspects to interpreting what is seen. Is and formally emerged in the '70s, the Latin American Social Archaeology (ASL).
In this current is several key points, in our view highlights the relationship between their growth and the social, economic and political situation that is brewing. Before the advent of the ASL, had already been thinking that the environment influences the way in which they develop the social sciences, but this time, and this trend is evidenced in a remarkable way this fact, as Henry says Tantaleán or reported in the Teotihuacan Manifesto which will be discussed later. Example of above we have the fact that the development of ASL was directly influenced by the post War II context, according to Oyuela Caycedo, if not for the political situation would probably not have developed, it would have an intention of taking revolutionary political commitment positivism and empiricism were tied to U.S. imperialism acts which we should not be allowed.
The beginning, the first traces of this new trend, would be to Tabio in Cuba, then come work Lumbreras and Bate. In Peru, Ayacucho, Marxist interpretations have since 1965 (Oyuela Caycedo 1997), but it would be with the publication in 1974 of the book "Archaeology and Social Science" by Luis Lumbreras which would be further impetus for this approach, arriving in 1975 to put together some researchers in Mexico to see how to formalize this new archaeological approach. According to the Manifesto of Teotihuacan, archaeologists and other scholars were questioning the prevailing model at the time, looking for a way to further influence socially and politically, to make it less abstract work, and written by Lumbreras would have given the answer . After this milestone would have emerged and further meetings have begun to outline this new way of evaluating the registration archaeological and the need to interfere in that society, in relationships of inequality prevailing capitalist model output.
From the above, then we have a new way of seeing the world. The ASL is intended, " Instead of simply recovering the past, (...) understand what the meaning of the past and as the past itself takes place as the dominant and essential to national development of our states "(Benavides 2001:355). To achieve this emphasizes the historical development of peoples and how they fit into the environment, without forgetting the need to influence, from the academic, now being aware of the contribution and interference in the historical reconstruction of society, ie not forget that as Childe raised, archeology is a Social Science . (Tantalean 2004, Oyuela Caycedo 1997, Meeting of Teotihuacan, 1979)
This approach, referring to past societies, emphasizes the economic activities as well as they could evaluate the other aspects of society. The theoretical assumption is that human beings would relate to nature for their livelihood and would need to see how this relationship in order to to determine how society is, it would be organized around it, causing a steady development of productive forces to achieve increased productivity of labor (Benavides 2001). Furthermore, the above would generate also a contradiction between development and tradition aforementioned imposed some form of social relations of production. So as you can see, through archaeological objects, the means of production, leading to see the modes of production, providing the basis for inferences about the relations of production.
This situation reflects the materiality of theory, but we can not forget the historical aspect of the observed. Social archaeologists have as its starting point the three dimensions that define Childe: spatial, chronological and temporal, where the first two would be evaluated from the surface collection, but the time dimension only be assessed from the stratigraphy, making it an indispensable tool.
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