Knowledge And Power In Prehistoric Societies

This book explores the role of formal knowledge systems in small-scale oral cultures in both historic and archaeological contexts.

Secret societies in tribal societies turn out to be key to understanding the origins of social inequalities and state religions.

This book starts from the premise that methodology has always dominated archaeology to the detriment of broader social theory.

The discovery of a powerful memory technique used by our Neolithic ancestors in their monumental memory places—and how we can use their secrets to train our own minds In ancient, pre-literate cultures across the globe, tribal elders had encyclopedic memories. They could name all the animals and plants across a landscape, identify the stars in the sky, and recite the history of their people. Yet today, most of us struggle to memorize more than a short poem. Using traditional Aboriginal Australian song lines as a starting point, Dr. Lynne Kelly has since identified the powerful memory technique used by our ancestors and indigenous people around the world. In turn, she has then discovered that this ancient memory technique is the secret purpose behind the great prehistoric monuments like Stonehenge, which have puzzled archaeologists for so long. The henges across northern Europe, the elaborate stone houses of New Mexico, huge animal shapes in Peru, the statues of Easter Island—these all serve as the most effective memory system ever invented by humans. They allowed people in non-literate cultures to memorize the vast amounts of information they needed to survive. But how? For the first time, Dr. Klly unlocks the secret of these monuments and their uses as "memory places" in her fascinating book. Additionally, The Memory Code also explains how we can use this ancient mnemonic technique to train our minds in the tradition of our forbearers.

The idea of prehistory dates from the nineteenth century, but Richard Bradley contends that it is still a vital area for research. He argues that it is only through a combination of oral tradition and the experience of encountering ancient material culture that people were able to formulate a sense of their own pasts without written records. The Past in Prehistoric Societies presents case studies which extend from the Palaeolithic to the early Middle Ages and from the Alps to Scandinavia. It examines how archaeologists might study the origin of myths and the different ways in which prehistoric people would have inherited artefacts from the past. It also investigates the ways in which ancient remains might have been invested with new meanings long after their original significance had been forgotten. Finally, the author compares the procedures of excavation and field survey in the light of these examples. The work includes a large number of detailed case studies, is fully illustrated and has been written in an extremely accessible style.

This book starts from the premise that methodology - the procedures for obtaining an 'objective' knowledge of the past - has always dominated archaeology to the detriment of broader social theory. It argues that social theory is archaeological theory, and that past failure to recognise this has resulted in disembodied archaeological theory and weak disciplinary practice. Ideology, Power and Prehistory therefore seeks to reinstate the primacy of social theory and the social nature of the past worlds that archaeologists seek to understand. The contributors to this book argue that past peoples, the creators of the archaeological records, should be understood as actively manipulating their own material world to represent and misrepresent their own and others' interests. Thus the concepts of ideology and power, long discussed in social and political science yet largely ignored by archaeologists, must henceforward play a central role in our understanding of the past as a social creation. Archaeologists must now consider how the material remains they study were used to create images by past societies, which do not simply mirror or reflect but actively orientate the nature of these societies.

Flannery and Marcus demonstrate that the rise of inequality was not simply the result of population increase, food surplus, or the accumulation of valuables but resulted from conscious manipulation of the unique social logic that lies at the core of every human group. Reversing the social logic can reverse inequality, they argue, without violence.