Archaeology
The issue at hand with respect to Olmec pottery relates to the chemical composition of the pottery sherds, and the implications that these chemical compositions have for the trade of pottery among the people of the Mexican highlands. There are two positions posited in the readings, and Sharer (2006) does a good job of explaining the issue. All of the researchers use instrumental neutron activation analysis (INAA) to determine the chemical composition of the sherds. At issue is the interpretation of the INAA results and the extrapolation of those results into findings about trade patterns. On the first point, Sharer (2006) notes that "it has long been acknowledged that INAA leadsto chemical composition groups." The two camps arguing take different interpretations of this, with one camp taking a broader view with respect to the potential number of materials and the other group interpreting the INAA results in a more specific way.
These interpretations are only the first part of the debate. The researchers are seeking to determine things about the way that the Olmec lived from these sherds. Blomster (2005) argues that in the absence of gray or kaolin white sherds, the Olmec did not trade pottery with other nearby cultures. Sharer (2006) instead supports the arguments put forth by Stoltman (2005) that such conclusions cannot be obtained from the basic sherd INAA analysis. Part of the concern lies with the fact that only seven sherds were studied, and these are hardly a representative sample of Olmec pottery, and grossly insufficient from which to extrapolate information about Olmec trading patterns.
The authors were both studying pottery sherds, and using INAA as their technique to determine the underlying chemical composition of the sherds. The dispute itself was about the interpretation of the findings and subsequent extrapolation about Olmec culture. INAA analysis itself is a technique that examines molecular structures to determine chemical composition. Stoltman (2005) also relies on petrographic evidence in the formulation of his arguments, as these remove reliance on chemical composition and focus analysis on study of the actual minerals involved, rather than their neutrons. Stoltman (2011) continues to rely on this technique to support his hypotheses about Olmec pottery.
The two techniques reveal different things about the pottery. Neutron activation seems to be more scientific in nature, but is argued to be less precise. Petrographic evidence is viewed by its proponents as a more complete analysis of the pottery, not just relying on a single line of analysis that reveals only a partial look at the pottery.
Another key element in the debate is logic and ego. The two sides have a disagreement, and the way that they write about it (Neff, 2006; Sharer, 2006) contains thinly veiled jabs at the professionalism in particular of Blomster. There is little doubt that ego is involved here, and the sides both feel that they are using the best technique. There is palpable anger in Neff's and Sharer's writing, taking offense with the conclusions that Blomster has published, as they feel that those conclusions are simultaneously premature and false. Part of this is because they feel that Blomster has not recognized the limitations of INAA as an analytical technique and therefore used it to make extrapolations about trade that cannot be made with that technique, but doubtless they were stung by the fact that he published something that was contrary to their own findings, and did so in a reputable journal. This is not just a dispute about technique.
Ultimately, the two techniques are different, and could lead to different conclusions, but one must take caution in overextending one's logic. Sample sizes must be large enough, and multiple analysis techniques can be used as well. Further, one must be careful of what specific evidence signifies -- a few shards is by no means sufficient to deliver a certain conclusion...
In this way, material culture and social paradigm were embedded in the cultural mythology of any given time in the past. This once again emphasizes the inaccuracy of the Christian myth as the sole archaeological paradigm of research. The recognition of myth and indeed the "other" in the past provides the archaeologist with a fresh view of the past, which is much richer and wider than might previously have been
respect for the dead. There are four references used for this paper. Today there are many ethical issues being discussed in terms of respect for the dead. It is important to examine some of these issues and the facts concerned with this subject. Mummies The burial sites of mummies are constantly being disturbed under the guise of studying the past. In 2003, German researchers disturbed a crypt of a 2,500-year-old mummy in
British, American, and Other European Practices Regarding Artistic TreasuresAs noted by Jenette Greenfield in her chapter “British and Other European Practice,” Britons have often been noted for their mania for collecting, a mania paralleled in the actual physical relics encompassed in the British Museum. The diversity of the British Museum’s collection is, of course, impressive, but it is the result of colonialism and the unprecedented access Britons had to treasures
Lusnia characterizes this concept as the persistence of signs that foretell of one's "imperial destiny." (517) Namely, this refers to the adoption of personal signs and symbols with some likely connection to historical imperial iconography and suggesting the principles of strength, virility, valor and divinity. Whether present or not throughout the life of the figure in question -- Augustus in this case -- the recurrence of certain specific images
(Eljamal; Stark; Arnold; Sharp, 1999) To conclude, it be said that if we will not be able to master imparting the capability to think in a developed form, our profession, as well as perhaps our world, would be influenced and taken over by someone who would be able to outsmart us to find it out. We would in that case not only remain thinking as to what happened but would
It was originally established in the early 19th century by Auguste Comte who tried to unify history, psychology and economics through an understanding of society as a broad paradigm. Emile Durkheim took this a bit further and focused on the way societies could maintain a sort of integrity within the modern work where past cultural trends (religion, ethnicity, etc.) were no longer the singular part of society. His view,
Our semester plans gives you unlimited, unrestricted access to our entire library of resources —writing tools, guides, example essays, tutorials, class notes, and more.
Get Started Now