By Margarita Diaz-Andreu
Margarita Diaz-Andreu deals an cutting edge historical past of archaeology through the 19th century, encompassing all its fields from the origins of humanity to the medieval interval, and all parts of the realm. the improvement of archaeology is put in the framework of latest political occasions, with a selected concentration upon the ideologies of nationalism and imperialism. Diaz-Andreu examines a variety of matters, together with the production of associations, the conversion of the learn of antiquities right into a occupation, public reminiscence, alterations in archaeological idea and perform, and the impact on archaeology of racism, faith, the assumption in development, hegemony, and resistance.
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Additional info for A World History of Nineteenth-Century Archaeology: Nationalism, Colonialism, and the Past
A few decades later the curator of the archaeology collection in Copenhagen, Jens Jacob Asmussen Worsaae (1821–85), connected knowledge about the past with freedom, independence, progress, and race. Worsaae was one of the Wrst professional archaeologists clearly to advocate antiquity as metaphor for the nation. The ambiguity displayed by much of the archaeological evidence made it possible, in Denmark and elsewhere in Europe, for interpretations to be inspired by nationalism. This proved useful for the state and the appointments of archaeologists as state functionaries, with the remit of dealing with An Alternative Account 21 national heritage, increased steadily throughout the century.
This led their study to be shared by anthropologists. Both areas, the Far East and Latin America, also diVered in the traditions of local research, much closer to the European model in Latin America, for obvious reasons (it was colonized by the Iberian countries from 1492) than in China and Japan, which had been almost completely closed to Europeans in the early modern period. This explains why the number of local experts in the Latin American countries was much higher than in the Asian countries, a contrast that shows similar results in terms of the local institutions created at the time.
They created new symbols, actions, and environments and the manipulation of meanings (Rosenberg 1990: 1). Classical history and material culture—classical objects—were used as metaphors for the new form of political power. Roman gods were included in paintings and sculptures representing the new rulers who could be dressed in the guise of Roman emperors, and their eYgies displayed on medals imitating ancient coins. The rulers even began to be dubbed divus, a term which in the ancient world had been used for emperors meaning ‘man made into a god’ after they died (Woods-Marsden 1990).
A World History of Nineteenth-Century Archaeology: Nationalism, Colonialism, and the Past by Margarita Diaz-Andreu