E
n general the contributions of social archeology are related to the fact of taking into account the influence of archeology in the society, in the fact that you can educate the population by that of Archaeology and however much you try to deny, it can not divest itself of its political role, economic and social, as is construction of identity and history. Become aware of this to the relevant account for the care of the assets, defense of the same, all driven by the shift from the study of an "other" study "us" (Benavides, 2001 ) made it possible to identify the prehistory and history recounted by archeology, by interfering with the worldview of the people, to give them tools to sustain its past.
With the ASL also realize social inequity, leading archaeologists to explicitly seek social justice, a smaller difference in the ways and means of access to information and cultural wealth (or social, the term preferred ASL), which try to develop means of dissemination of knowledge that are of lower cost and greater accessibility to the public.
On the other hand, the ASL arises doubt on the assessment of knowledge based solely on the scientific validity it has, become established the need for the community, people endorse what they are built them (or us) the heirs of that past are trying to discover.
Examples of these contributions from the model are reflected in the Project Cochasquà reported by Benavides (2001) where it sees a link between the roles of the community and researchers, trying to finally reach the community to handle the site, whether for tourism or memory support. This would have allowed others to account for that knowledge and perception of archeology is not static, not only for archaeologists but also for the community that is immersed in the protection and development of this story, modifying it as well.
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