2016 - Review of the Year

One of basic principles that always governed my professional practice in commercial world was “Always do what you say you are going to do”, if everyone sticks to this, then even quite complex projects can come together successfully.   Since the year started with a bold statement of intent concerning building a model of a CAD Class Ei building, some form of progress report is probably due.   However, what happens, or is reported on this blog, is a separate issue to what is going on in terms of research; you can do it or write about it; it is not that there is nothing to report, but that things are changing; you can spend weeks illustrating and writing a post about a particular problem, only to find that you have solved it. 

There are other things going on; I am virtually busy working on a range of other case studies, methodology, and projects with other people; there is even the real world, which exacts its a terrible crushing toll on a daily basis.  

Is Post-processual archaeology a form of religion?

Anyone who has excavated a complex prehistoric archaeology site will have realised that they are quite difficult to understand. Some archaeologists, faced with deciphering this complex phenomenon, decided the easiest thing to do was abandon objectivity, go beyond the empirical limits of the evidence, and simply ‘make up’ something to explain it, redefining the terms of reference for archaeology to allow them to do this. For convenience, I will use the term ‘Post-processual’ for this new archaeology [1], although this term covers quite a wide and very complex can of worms.
Among university academics, these post-processual archaeologists are in the probably unique position of being paid to invent knowledge to cover those topics currently beyond our understanding, especially in those areas where objective knowledge is impossible. 
Traditionally, this is the province of religion, whose prophets have special insights beyond our shared objective reality, and whose texts can testify to events that transcend normal physical laws. While priests can report on opinions and beliefs of prophets, and even gods, at least they have some written records to work with; professors of prehistory can profess a detailed knowledge of the minds of people who left no records at all, and use it to explain the physical evidence.
Is it time to reclassify this form of archaeology as a religion, differentiated from mainstream scholarship, and fund it accordingly?

31. Primitive Rituals

I hope you read article no. 30. That’s where I let slip that ‘timber circles’ were buildings, some roundhouses were multi-storey, and Hadrian had a timber wall for while -- so you know I’m not here for the beer. But I wish we both down the pub; we could have a chat about all this, a dialogue where we could respond to each other. It would be good: I like you a lot already; you have had the good sense, taste, and intellectual interest to invest your hard won browsing time in reading this blog.

Speaking of beer, back in some golden summer of British archaeology, before the invention of health and safety, when the only unit of alcohol of note was a pint, muddy people would sit in pubs and have conversations about what they had just dug up, and what it all meant. If it was not obvious, at some point someone would say “it must be ritual then,” and we would all laugh, and then someone would be sent for to the bar for some more inspiration.