By Ian Hodder

A robust and cutting edge argument that explores the complexity of the human dating with fabric issues, demonstrating how people and societies are entrapped into the upkeep and maintaining of fabric worlds

  • Argues that the interrelationship of people and issues is a defining attribute of human background and culture
  • Offers a nuanced argument that values the actual approaches of items with no succumbing to materialism
  • Discusses old and smooth examples, utilizing evolutionary idea to teach how long-standing entanglements are irreversible and bring up in scale and complexity over time
  • Integrates features of a various array of latest theories in archaeology and similar typical and organic sciences
  • Provides a severe evaluation of some of the key modern views from materiality, fabric tradition stories and phenomenology to evolutionary conception, behavioral archaeology, cognitive archaeology, human behavioral ecology, Actor community concept and complexity theory

Chapter 1 wondering issues in a different way (pages 1–14):
Chapter 2 people depend upon issues (pages 15–39):
Chapter three issues rely on different issues (pages 40–63):
Chapter four issues rely on people (pages 64–87):
Chapter five Entanglement (pages 88–112):
Chapter 6 Fittingness (pages 113–137):
Chapter 7 The Evolution and patience of items (pages 138–157):
Chapter eight issues take place … (pages 158–178):
Chapter nine Tracing the Threads (pages 179–205):
Chapter 10 Conclusions (pages 206–222):

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Extra resources for Entangled: An Archaeology of the Relationships between Humans and Things

Example text

Malafouris (2009: 91) suggests that in the Homeric epics there is ‘an absence of awareness of a unitary self and thus no Homeric person can be seen to act as a fully integrated and autonomous agent’. Thus Homer describes a sense of self that is different from our own and that is thoroughly distributed. Even in the contemporary Western world, however, the self often seems continuous with the world around it. Merleau-Ponty discussed the blind man holding a white stick with which he found his way around.

In addition, in my account of the pebble beach, I have imagined a society in which the move towards property ownership is taken for granted. In immediate return hunter-gatherer societies, there are low production targets, little difficulty in meeting nutritional needs, and strong social pressures for immediate use of food and artifacts so that ‘not many material things are held and even fewer are accumulated over time’ (Barnard and Woodburn 1988: 12; Woodburn 1998). In many societies, exclusive ownership is not sought.

According to the internalist view, cognition is an internal, centralized decision-making function that uses perceptual input in order to generate behavioral output. According to this view, the archaeological record and all material culture are the products or results of cognition. As onlookers or archaeologists we can then interpret or read cognitive meanings by seeing what people do with things – we can interpret what things represent. But according to a radical interactionist view, cognition is ‘spread out’ across brain, body and world.

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