By Alejandro Haber, Nick Shepherd

ISBN-10: 1493916882

ISBN-13: 9781493916887

ISBN-10: 1493916890

ISBN-13: 9781493916894

While books on archaeological and anthropological ethics have proliferated in recent times, few try to stream past a standard discourse on ethics to think about how a dialogue of the social and political implications of archaeological perform will be conceptualized otherwise. The conceptual rules approximately ethics posited during this quantity make it of curiosity to readers open air of the self-discipline; actually, to somebody attracted to modern debates round the percentages and boundaries of a discourse on ethics. The authors during this quantity got down to do 3 issues. the 1st is to trace the historic improvement of a dialogue round ethics, in tandem with the advance and “disciplining” of archaeology. the second one is to envision the meanings, outcomes and efficacies of a discourse on ethics in modern worlds of perform in archaeology. The 3rd is to push past the language of ethics to contemplate alternative ways of framing a collection of matters round rights, accountabilities and meanings with regards to practitioners, descendent and affected groups, websites, fabric cultures, the ancestors and so on.

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Extra resources for After Ethics: Ancestral Voices and Post-Disciplinary Worlds in Archaeology

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Lack of Professional (Self) Regulation in Archaeology: Another Strong Ethical Dilemma Unlike the more established professions such as the medical field, the legal profession and even the accounting profession, which are regulated by laws at national and international levels, as well as self-regulating, archaeology is not. Although the 3 “Do as I Say and Not as I Do”. On the Gap Between Good Ethics… 33 practice of archaeology is governed by legislation, virtually all laws in operation in Africa only provide for the establishment of administrative bodies and trustees to ensure that sites are protected.

Although, most archaeologists worked with communities, rarely did they give back to the same communities in the way of knowledge created or any other form of benefit. The achievement of independence may have raised expectations for many host communities but in most countries, the new crop of archaeologists that emerged in places such as Kenya, Senegal, Nigeria, Zimbabwe and South Africa continued to use the same legislation and administrative structures as in the colonial times (Chirikure et al.

A third and final point considers the location of such forms of thought and articulation. If, as I have been suggesting, they form the basis—or one possible basis—of an archaeological ethics after ethics, then the question arises of their position vis-àvis a territory of disciplinary practice. Here I am in agreement with recent interventions by Alejandro Haber, Yannis Hamilakis and others in proposing an “undisciplined archaeology” (Haber 2012; Shepherd and Haber 2013). This argument works in terms of the following set of moves: first, in distinguishing a notion of archaeology from a notion of discipline; second, in considering the ways in which a disciplinary discourse on archaeology presents a narrowed and restricted set of themes and ideas; third, in exploring the epistemic possibilities of an undisciplined archaeology.

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