A contemporary archaeology of pandemic Magnani, Matthew; Magnani, Natalia; Venovcevs, Anatolijs ...
Journal of social archaeology,
02/2022, Letnik:
22, Številka:
1
Journal Article
Recenzirano
Odprti dostop
Global crises drastically alter human behavior, rapidly impacting patterns of movement and consumption. A rapid-response analysis of material culture brings new perspective to disasters as they ...unfold. We present a case study of the coronavirus pandemic in Tromsø, Norway, based on fieldwork from March 2020 to April 2021. Using a methodology rooted in social distancing and through systematic, diachronic, and spatial analysis of trash (e.g., discarded gloves, sanitization products), signage, and barriers, we show how material perspectives improve understanding of relationships between public action and government policy (in this case examined in relation to the Norwegian concept of collective labor, dugnad). We demonstrate that the materiality of individual, small-scale innovations and behaviors that typified the pandemic will have the lowest long-term visibility, as they are increasingly replaced or outnumbered by more durable representations generated by centralized state and corporate bodies that suggest close affinity between state directive and local action. We reflect on how the differential durability of material responses to COVID-19 will shape future memories of the crisis.
Abstract
Of the 158 million things housed by the Smithsonian Institution, about 56 objects originate from Sámi communities. By all accounts a small group of objects—even by the standards of the ...Arctic collections at the Institution—it may be easily overlooked or dismissed as insignificant, based on entrenched ideologies about idealized collections. Presenting a community‐based methodology for the engagement of distant museum collections using three‐dimensional technologies, this article establishes the latent potential of small collections for Indigenous communities. We demonstrate how a group of 56 objects not only chronicles complex histories of exchange and colonialism, but also provides a manageable conduit for learning and exchange to facilitate the continued restructuring of relationships between museums and descendent stakeholders, from the individual to community level. Small collections, far from incomplete, may not only contain materials significant to descendent groups on their own terms, but provide the grounds to generate new forms of Indigenous initiated, balanced reciprocity.
Abstrákta
Smithsonian institušuvdna áimmahuššá 158 miljon dávvira, main 56 dávvira gullet Sápmái. Dát sámi dávvirčoakkáldat lea oalle unni go dán veardida juoba Smithsonian institušuvnna eará árktalaš čoakkáldagaid viiddodahkii. Unnit čoakkáldagat sáhttet museain adnojuvvot eahpedievaslažžan ja unnit beroštahttin dutkamiidda. Jurddašeapmi ollislaš ja dievaslaš vuorkkáid birra lea guhkká leamašan cieggan museasuorggái máilmmeviidosaččat. Dát čálus buktá ovdan, mo servošvuđot metodologiija bokte sáhttá čatnat oktii servoša, masa dávvirat álgoággus gullet, ja gáiddus museačoakkáldagaid golbmadimenšunála (3D) tegnologiijaid vehkiin. Mii čalmmustahttit unna dávvirvuorkkáid mearkkašumi eamiálbmotjoavkkuide. Dán čállosis deattuhuvvo sámeservoša sajádat sihke dutkamis fágasuorggi dásis ja riikkaidgaskásaš ovttasbarggus museasuorggis. Dát dutkamuš guorahallá dan, mo 3D‐teknologiija sáhttá atnit gulahallan‐ja dutkanreaidun eamiálbmogiide gulli čoakkáldagaid dutkamis—erenomážit jus daid vurkkodit guhkkin eret servošiin. Dutkangávdnosiid vuođul mii bastit dutkat dáid čoakkáldagaid mearkkašumi sámeservošii. Mii čájehit mo 56 dávvira čalmmustahttet lotnolasgávppi historjjá ja ja kolonialismma, muhto maiddái mielddisbuktet vejolašvuođa láhčit oahppan‐ja ovttasbargo‐oktavuođaid museaiguin. Dánu mii hástalit sajáiduvvan museadoamma vugiid, bidjat guovddážii servošiid, sihke ovttaskas olbmuid ja servoša oktasaš dásis. Unna čoakkáldagat, lihkká mávssolaččat, sisttisdollet dávviriid ja ávdnasiid maid servošat atnet alla árvvus. Dat unna dávvirvuorkkát sáhttet bohciidahttit ođđa doaimmaid, maid eamiálbmogat ieža álggahit olahan dihtii eambbo dásseárvvosaš gaskavuođaid museaiguin.
Four ways archaeologists have tried to gain insights into how flintknapping creates lithic variability are fracture mechanics, controlled experimentation, replication and attribute studies of lithic ...assemblages. Fracture mechanics has the advantage of drawing more directly on first principles derived from physics and material sciences, but its relevance to controlled experimentation, replication and lithic studies more generally has been limited. Controlled experiments have the advantage of being able to isolate and quantify the contribution of individual variables to knapping outcomes, and the results of these experiments have provided models of flake formation that when applied to the archaeological record of flintknapping have provided insights into past behavior. Here we develop a linkage between fracture mechanics and the results of previous controlled experiments to increase their combined explanatory and predictive power. We do this by documenting the influence of Herztian cone formation, a constant in fracture mechanics, on flake platforms. We find that the platform width is a function of the Hertzian cone constant angle and the geometry of the platform edge. This finding strengthens the foundation of one of the more influential models emerging from the controlled experiments. With additional work, this should make it possible to merge more of the experimental results into a more comprehensive model of flake formation.
Decolonizing Production Magnani, Natalia; Magnani, Matthew
Current anthropology,
08/2022, Letnik:
63, Številka:
4
Journal Article
Recenzirano
Odprti dostop
The theory and practice of decolonization present an awkward paradox: How can social change occur in everyday life to disrupt state structures while entangled with the mundane, social, and ...institutional practices and representations that perpetuate state power? In Sápmi, the transborder Indigenous Sámi homeland, decolonization has been intertwined with the institutionalization of Sámi governance and cultural reclamation through national governing bodies. In the Finnish-controlled regions, failures of national recognition of Sámi self-determination have fueled disenchantment with established political platforms and a growing movement to enact self-representation outside these realms. A study of Sámi craft making uncovers embodied mechanisms of decolonization, actualized through production as fluid boundary making and intergenerational healing. Craft makers reinforce relationships to land and family networks in ways that unsettle racialized and legal delineations of community belonging, redirecting the power of representation away from state-constrained decision-making bodies and toward everyday Sámi practice. In doing so, they also negotiate their own use of rejected tropes and colonial networks of production. This interplay establishes the transformative potential and constraints of an embodied decolonization.
Dekoloniserema diehtu ja práksisa čalmmustahttá imašlaš paradoksa: Movt olbmot sáhttet rievdadit stáhta vuogádagaid, jus sii oassálastit ásahusaide ja ovdanbuktimiidda mat jotket ráhkadit stáhta fámu? Dekoloniseren Sámis lea ealáskan dalle go politihkalaš ja kultuvrralaš sámi ásahusat leat álggahuvvon. Dát ásáhusat ledje dávjá oassin našunála vuogádagain. Suoma beale nášunala vuogádagain, lea dahkkon boasttuvuođa sámi iešmearrideami ektui. Dat lea dagahan duhtatmeahttunvuođa politihkalaš ásahusaide ja boktán dáhtu olahit ieš- ovddasteami maiddái eará sajiin go dáin ásahusain. Dát dutkkus sámi duoji birra vuoseha movt dekoloniseren geavvá barggu dahje duddjoma bokte. Duddjomis bohtet golgit kultuvrralaš rájiid ja buorránmeahttun sohkabuolvvaid gaskkas. Duojárat nanosmahttet oktavuođa eatnamii ja sogalaččaide. Dat rihkko rasisttalaš ja lágalaš servodaga miellahttuvuođa kategoriijaid, ja sirdá ovddasteami formála ásahusain fas sápmelaččaide. Seammás, duojárat birget maid iežaineaset geavahusain kolonialisttalaš doahpagiin ja firpmiin. Dát doaimmat čájehit dekolonialisttalaš vejolašvuođaid ja gáržžádusaid.
The theory and practice of decolonization present an awkward paradox: How can social change occur in everyday life to disrupt
state structures while entangled with the mundane, social, and ...institutional practices and representations that perpetuate state
power? In Sápmi, the transborder Indigenous Sámi homeland, decolonization has been intertwined with the institutionalization of
Sámi governance and cultural reclamation through national governing bodies. In the Finnish-controlled regions, failures of national
recognition of Sámi self-determination have fueled disenchantment with established political platforms and a growing movement to
enact self-representation outside these realms. A study of Sámi craft making uncovers embodied mechanisms of decolonization,
actualized through production as fluid boundary making and intergenerational healing. Craft makers reinforce relationships to land
and family networks in ways that unsettle racialized and legal delineations of community belonging, redirecting the power of representation away from state-constrained decision-making bodies and toward everyday Sámi practice. In doing so, they also negotiate
their own use of rejected tropes and colonial networks of production. This interplay establishes the transformative potential and
constraints of an embodied decolonization.
Decolonizing Production Magnani, Natalia; Magnani, Matthew
Current anthropology,
08/2022, Letnik:
63, Številka:
4
Journal Article
Recenzirano
Odprti dostop
The theory and practice of decolonization present an awkward paradox: How can social change occur in everyday life to disrupt state structures while entangled with the mundane, social, and ...institutional practices and representations that perpetuate state power? In Sápmi, the transborder Indigenous Sámi homeland, decolonization has been intertwined with the institutionalization of Sámi governance and cultural reclamation through national governing bodies. In the Finnish-controlled regions, failures of national recognition of Sámi self-determination have fueled disenchantment with established political platforms and a growing movement to enact self-representation outside these realms. A study of Sámi craft making uncovers embodied mechanisms of decolonization, actualized through production as fluid boundary making and intergenerational healing. Craft makers reinforce relationships to land and family networks in ways that unsettle racialized and legal delineations of community belonging, redirecting the power of representation away from state-constrained decision-making bodies and toward everyday Sámi practice. In doing so, they also negotiate their own use of rejected tropes and colonial networks of production. This interplay establishes the transformative potential and constraints of an embodied decolonization.Dekoloniserema diehtu ja práksisa čalmmustahttá imašlaš paradoksa: Movt olbmot sáhttet rievdadit stáhta vuogádagaid, jus sii oassálastit ásahusaide ja ovdanbuktimiidda mat jotket ráhkadit stáhta fámu? Dekoloniseren Sámis lea ealáskan dalle go politihkalaš ja kultuvrralaš sámi ásahusat leat álggahuvvon. Dát ásáhusat ledje dávjá oassin našunála vuogádagain. Suoma beale nášunala vuogádagain, lea dahkkon boasttuvuođa sámi iešmearrideami ektui. Dat lea dagahan duhtatmeahttunvuođa politihkalaš ásahusaide ja boktán dáhtu olahit ieš- ovddasteami maiddái eará sajiin go dáin ásahusain. Dát dutkkus sámi duoji birra vuoseha movt dekoloniseren geavvá barggu dahje duddjoma bokte. Duddjomis bohtet golgit kultuvrralaš rájiid ja buorránmeahttun sohkabuolvvaid gaskkas. Duojárat nanosmahttet oktavuođa eatnamii ja sogalaččaide. Dat rihkko rasisttalaš ja lágalaš servodaga miellahttuvuođa kategoriijaid, ja sirdá ovddasteami formála ásahusain fas sápmelaččaide. Seammás, duojárat birget maid iežaineaset geavahusain kolonialisttalaš doahpagiin ja firpmiin. Dát doaimmat čájehit dekolonialisttalaš vejolašvuođaid ja gáržžádusaid.
Sudden crises frustrate anthropological methodologies. Our discipline aspires to engaged scholarship in dialogue with community and public concerns. Yet timely social analysis must address the ...ephemeral and unpredictable, running against the rhythm of anthropological fieldwork and publication. When social distancing precludes typical ethnographic engagements, how may we adapt anthropological approaches?
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