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Land acknowledgement statements are increasingly common practice, but as they are developed, this article reminds us to ask “Are you doing it to make yourself feel better or to ease your guilt? Are you doing it because you agree that education is really important? Is there something that can come out of it?”
Much of what archaeologists do is study how humans adapt to the environment. After Gordon Willey’s (1953) groundbreaking investigation into the entire history of occupation of a small valley in Peru, understanding how humans lived in and modified their environment became commonplace. Indeed, the “New Archeology” that took the American academy by storm in the 1960s and strove to make the discipline more scientific made human-environment interactions and the understanding of human-environmental relations one of its central goals…
“Amazonia”—the word alone can conjure up a lot of images, some accurate and some wildly not. In truth, it has many definitions, ranging from a specific drainage basin to a tropical ecological world. For most of my childhood, such kinds of tropical “jungles” were places of peril to be avoided. The very word “Amazon” conjured up Joseph Conrad’s images from Heart of Darkness ( 2015), albeit that book was about the Congo in Africa.
A concern for climate change has burst onto the national media, scientific literatures, and other discourses over the past year. As someone who teaches in design- and natural resource-oriented fields, I feel an obligation to equip my students with critical awarenesses of the patterns, as well as a sense of what they can do, professionally and personally, to face this crisis.
In this article, we consider how the perspectives and experiences of contemporary people facing climate change can enrich our archaeological interpretations of climate change in the past. In particular, we present an ethnographic study from highland Peru that highlights the complex and varied ways people are responding to environmental uncertainty, and explore how their perspectives and responses have led us to question and expand the narratives we construct about ancient people.
To create this list of “contraband” practices (forwarded by David Naguib Pellow in our feature of the same name), our contributors responded to the following question: If you were to gift someone one thing (reading/practice/site of engagement) to guide them to environmental justice or a different relationship with water, what would it be?