By Margarita Diaz-Andreu, Sam Lucy, Stasa Babic, David N. Edwards
Bringing jointly a wealth of scholarship which gives a different built-in method of id, The Archaeology of id offers an summary of the 5 key parts that have lately emerged in archaeological social thought: * gender* age* ethnicity* faith * prestige. this glorious booklet studies the learn heritage of every components, the several ways that every one has been investigated, and gives new avenues for examine and exploring the connections among them. Emphasis is put on exploring the ways that fabric tradition buildings, and is based through, those facets of person and communal id, with a selected exam of social perform. priceless for social scientists in sociology, anthropology and heritage, less than- and postgraduates will locate this a good addition to their path experiences.
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Additional resources for The Archaeology of Identity: Approaches to Gender, Age, Statues, Ethnicity and Religion
We tend to overemphasise children’s reliance on adults and thereby underplay the dependence of adults on children (Sillar 1994:49). Even children as young as three years old can make genuine economic contributions to their society (see Hockey and James 1993:90). 5 Three-year-old Maya girl learning to weave, Nabenchauk, 1991. Source: Greenfield (2004: fig. 21; copyright Lauren Greenfield). example, taking care of young children, thus freeing others to leave the home (Hockey and James 1993:144). : 148–9).
An attempt to move forward and incorporate current ideas into the studies of archaeology and status must therefore begin by briefly considering the history of ideas concerning inequality. Inequality The unequal distribution of wealth and power has been the subject of scrutiny over centuries, in forms ranging from myths, religious and literary texts, to philosophical and political discussions. Although exciting in its own right, a detailed treatise on this enormous body of evidence is well beyond the scope of this chapter.
1998:61, see also James 1993; Jenks 1996; Levine 1998; Prout and James 1990; Stephens 1995). Others are starting to examine the cultural construction of ‘old age’ (Amoss and Harrell 1981; Hockey and James 1993; Pilcher 1995). The remainder of this section will outline these developments, detailing how Western conceptions of ‘age’ and ‘ageing’ have been shown to be culturally specific. The implications of this work for archaeological research will then be explored. Ginn and Arber (1995:5) have usefully highlighted that there are in fact several different meanings of the term ‘age’.