Ethical Archaeologies

Archaeology is no longer an invasive and androcentric pastime practiced by European dilettantes with shared ‘values.’ But Archaeology remains burdened by imperial, colonial and neo-colonial values that linger and fester. Codified, these values harden into ‘ethics’ with culturally and temporally absolute foundations. However, in earlier Western and other cultures’ thoughts and deeds, ethics are acknowledged as contextual, shifting and negotiated entanglements of intent and practice that often conflict. The word’s derivation from the Greek ēthika philosophia or “moral philosophy” explicitly situates ethics as socially and politically constructed. Archaeology can study ethical formations by employing different timescales ranging from the longue duree to the very short term and by focusing its potent techniques of cultural surveillance on the origin, history and application of ‘ethics’ in diverse cultural, economic, political and temporal contexts. However, archaeologists can also mask these contexts unless they are adequately aware of Archaeology’s history and of their location in a ‘globalised’ world order. Archaeologists must balance personal, situational and institutional ethics with regard to people, objects and places past, present and future – no easy task. For example, is ‘looting’ artefacts to feed one’s family ethical? How is excavation – a destructive technique – ever justified? Is modern Indigenous re-use of artefacts, places and symbols cultural appropriation or cultural continuation? Do objects and landscapes have ‘rights’? Responses to such questions are seldom absolute, but neither need they be debilitatingly relativistic. By adopting global coverage that pairs cutting-edge theory with successful and failed case studies, lacunae surrounding foundational disciplinary concepts like the archaeological ‘record’; ‘stewardship’, ‘multivocality’, as well broader concerns of race, class and gender can be discussed and acted upon - materialising a negotiated best practice for the social sciences in a post-colonial world. Ethical Archaeologies: the politics of social justice would use established and emergent expertise in southern and northern hemispheres to comprehensively and accessibly discuss ethics in the practice of archaeology and related fields such as anthropology, museology, indigenous studies, law, education, heritage management and tourism.

Restoring the historicity and plurality of archaeological ethics is a task to which this book is devoted; its emphasis on praxis mends the historical condition of ethics. In doing so, it shows that nowadays a multicultural (sometimes also called “public”) ethic looms large in the discipline. By engaging communities “differently,” archaeology has explicitly adopted an ethical outlook, purportedly striving to overcome its colonial ontology and metaphysics. In this new scenario, respect for other historical systems/worldviews and social accountability appear to be prominent. Being ethical in archaeological terms in the multicultural context has become mandatory, so much that most professional, international and national archaeological associations have ethical principles as guiding forces behind their openness towards social sectors traditionally ignored or marginalized by their practices. This powerful new ethics—its newness is based, to a large extent, in that it is the first time that archaeological ethics is explicitly stated, as if it didn’t exist before—emanates from metropolitan centers, only to be adopted elsewhere. In this regard, it is worth probing the very nature of the dominant multicultural ethics in disciplinary practices because (a) it is at least suspicious that at the same time archaeology has tuned up with postmodern capitalist/market needs, and (b) the discipline (along with its ethical principles) is contested worldwide by grass-roots organizations and social movements. Can archaeology have socially committed ethical principles at the same time that it strengthens its relationship with the market and capitalism? Is this coincidence just merely haphazard or does it obey more structural rules? The papers in this book try to answer these two questions by examining praxis-based contexts in which archaeological ethics unfolds.

While books on archaeological and anthropological ethics have proliferated in recent years, few attempt to move beyond a conventional discourse on ethics to consider how a discussion of the social and political implications of archaeological practice might be conceptualized differently. The conceptual ideas about ethics posited in this volume make it of interest to readers outside of the discipline; in fact, to anyone interested in contemporary debates around the possibilities and limitations of a discourse on ethics. The authors in this volume set out to do three things. The first is to track the historical development of a discussion around ethics, in tandem with the development and “disciplining” of archaeology. The second is to examine the meanings, consequences and efficacies of a discourse on ethics in contemporary worlds of practice in archaeology. The third is to push beyond the language of ethics to consider other ways of framing a set of concerns around rights, accountabilities and meanings in relation to practitioners, descendent and affected communities, sites, material cultures, the ancestors and so on.

Ethics in the field of archaeological research has become increasingly more complicated, particularly in response to the recent growth of contract archaeology. The past is not in fact "dead and buried," and ethical questions about this living record demand an ongoing discussion within the social and cultural groups who interpret this record. Authored largely by members of the Society for American Archaeology Ethics Committee, this up-to-date edited volume of original articles tackles issues such as the origins of and theory behind archaeological ethics, as well as archaeologists' responsibilities to the archaeological record, to diverse publics, to each other, and to their students. The book promises to fuel a critical debate among professionals and will be an important tool for training the next generation of archaeologists. Published in cooperation with the Society for American Archaeology. Published in cooperation with the Society for American Archaeology.

This volume examines the distinctive and highly problematic ethical questions surrounding conflict archaeology. By bringing together sophisticated analyses and pertinent case studies from around the world it aims to address the problems facing archaeologists working in areas of violent conflict, past and present. Of all the contentious issues within archaeology and heritage, the study of conflict and work within conflict zones are undoubtedly the most highly charged and hotly debated, both within and outside the discipline. Ranging across the conflict zones of the world past and present, this book attempts to raise the level of these often fractious debates by locating them within ethical frameworks. The issues and debates in this book range across a range of ethical models, including deontological, teleological and virtue ethics. The chapters address real-world ethical conundrums that confront archaeologists in a diversity of countries, including Israel/Palestine, Iran, Uruguay, Argentina, Rwanda, Germany and Spain. They all have in common recent, traumatic experiences of war and dictatorship. The chapters provide carefully argued, thought-provoking analyses and examples that will be of real practical use to archaeologists in formulating and addressing ethical dilemmas in a confident and constructive manner.

The question of ethics and their role in archaeology has stimulated one of the discipline's liveliest debates. In this collection of essays, first published in 2006, an international team of archaeologists, anthropologists and philosophers explore the ethical issues archaeology needs to address. Marrying the skills and expertise of practitioners from different disciplines, the collection produces interesting insights into many of the ethical dilemmas facing archaeology today. Topics discussed include relations with indigenous peoples; the professional standards and responsibilities of researchers; the role of ethical codes; the notion of value in archaeology; concepts of stewardship and custodianship; the meaning and moral implications of 'heritage'; the question of who 'owns' the past or the interpretation of it; the trade in antiquities; the repatriation of skeletal material; and treatment of the dead. This important collection is essential reading for all those working in the field of archaeology, be they scholar or practitioner.

It is widely acknowledged that all archaeological research is embedded within cultural, political and economic contexts, and that all archaeological research falls under the heading ‘heritage’. Most archaeologists now work in museums and other cultural institutions, government agencies, non-government organisations and private sector companies, and this diversity ensures that debates continue to proliferate about what constitutes appropriate professional ethics within these related and relevant contexts. Discussions about the ethics of cultural heritage in the 20th century focused on standards of professionalism, stewardship, responsibilities to stakeholders and on establishing public trust in the authenticity of the outcomes of the heritage process. This volume builds on recent approaches that move away from treating ethics as responsibilities to external domains and to the discipline, and which seek to ensure ethics are integral to all heritage theory, practice and methods. The chapters in this collection chart a departure from the tradition of external heritage ethics towards a broader approach underpinned by the turn to human rights, issues of social justice and the political economy of heritage, conceptualising ethical responsibilities not as pertaining to the past, but to a future-focused domain of social action.

This book is the first of its kind, combining international perspectives on the current ethical considerations and challenges facing bioarchaeologists in the recovery, analysis, curation, and display of human remains. It explores how museum curators, commercial practitioners, forensic anthropologists, and bioarchaeologists deal with ethical issues pertaining to human remains in traditional and digital settings around the world. The book not only raises key ethical questions concerning the study, display, and curation of skeletal remains that bioarchaeologists must face and overcome in different countries, but also explores how this global community can work together to increase awareness of similar and, indeed, disparate ethical considerations around the world and how they can be addressed in working practices. The key aspects addressed include ethics in bioarchaeology and forensic anthropology, the excavation, curation, and display of human remains, repatriation, and new imaging techniques. As such, the book offers an ideal guide for students and practitioners in the fields of bioarchaeology, osteoarchaeology, forensic anthropology, medical anthropology, archaeology, anatomy, museum and archive studies, and philosophy, detailing how some ethical dilemmas have been addressed and which future dilemmas need to be considered.