“Hypercultural types: archaeological objects in fast times” by A. Ribeiro (1) offers some timely, critical and creative reflections on the manifold struggles of and disappointments in type-thinking and typological approaches in recent archaeological scholarship. Ribeiro insightfully situates what has been identified as a “crisis” in archaeological typo-praxis in the historical conditions of postmodernity and late capitalism themselves. The author thereby attempts what he himself considers “quite hard”, namely “to understand the current Zeitgeist and how it affects how we think and do archaeology” (p. 4). This provides a sort of historical epistemology of the present which can of course only be preliminary and incomplete as it crystallizes, takes shape, and transforms as we write these lines, is available only in fragments and hints, and is generally difficult to talk about and describe as we (the author included) lack critical distance – present-day archaeologists and fellow academics are both enfolded in postmodernity and continue to contribute to its logics and trajectories. Ribeiro’s key argument is provocative as it is interesting: he contends that archaeologists’ difficulties of coming to terms with types and typologies – staple knowledge practices of the discipline ever since – are a symptom of the changing cultural matrix of our times. 

The diagnosis is multilayered and complex, and Ribeiro at times only scratches the surface of what may be at stake here as he openly admits himself. At the core of his proposal is a shift in attention away from classical questions of epistemological rank, which in archaeology have tended to orbit the contentious issue of the reality of types (see also 2). Instead of foregrounding the question of type-realities – whether types, once identified, can be meaningfully said to exist and to represent something significant in the world – archaeologists are urged to recognize that typo-praxis is culturally saturated in at least two profound ways. First, devising and mobilizing types and typologies is a cultural practice itself – it may indeed have long been a foundational ‘cultural technique’ (Kulturtechnik) (3) of archaeology as a disciplined community-venture of methodical knowledge production. Typo-centric understandings of the archaeological record are quite akin to definition-centric apprehensions of the same as in both cases order, discreteness, and one-to-one correspondence are considered overriding epistemic virtues and credible pointers to a subject-independent “reality”. As such, these practices have a location of their own and they may thus notably conflict with the particularities of alternate and ever-mutating phenomenal realities and historical conditions. Discreteness may for instance lose its paradigmatic status as a descriptor of worldly order, and this is precisely what Ribeiro argues to have happened in the wake of postmodern transformations, influentially said to have deeply reconfigured the relation between the local and the global, at times even superseding such distinctions altogether. When coupled to questions of reality, types, in a similar fashion as definitions, quickly become vehicles to affirm epistemic power and knowledge authority and so help certify certain kinds of realities while supressing others. This is the paradox of modernity: to insist on monolithic understandings of the world while professing radical difference. 

Second, and for Ribeiro more importantly, typo-praxis is not just subject to cultural variation and thus by implication is plural, it also always has its proper associated cultural milieu in which it exerts some sort of efficacy, i.e. enables action and insight. Ribeiro maintains that this sort of efficacy has become contentious under postmodern conditions and this is because culture, under the gaze of global consumerism, has lost much of its classical significance, and as “hyperculture” (4) developed new logics, significations, and material culture correspondences, essentially “flattening” the highly textured and differentiated world of modernity (p. 6). Some of these new configurations sharply violate the expectations of traditional views of culture. The postmodern situation has in this way effectively emerged as a resistant force proffering much caution and growing scepticism among archaeologists and other academics alike as received ideas about “types” and “cultures” do not seem to work anymore the same way as before. The credibility of different modes of typo-praxis, archaeological or not, in other words, may depend much more on the cultural ecology of lived experience and contemporary diagnosis than is often realized. With Ribeiro, we may say that culture concepts and type concepts are indeed co-constitutive, and what sort of types and typologies archaeologists can persuasively deploy thus also depends greatly on how we construct the link between culture and type, and how (well) we grapple with our own realities and the lessons we draw from them – yet another important reminder of how our own subjectivities figure in such foundational debates (see esp. 5).

The crisis of typo-praxis in archaeology, then, is intricately linked to the crisis of modernity, broached by Ribeiro with the labels of postmodernity and late capitalism. Upon reflection, this is not surprising at all since Tylor’s (6) influential definition of culture for example, which is extensively referenced in the paper, was both reflective of and conducive to the project of modernity and its distinctive historical formations such as empire and colonialism. Ribeiro reminds us that questions of justification and credibility, be it in the domain of type-thinking or other epistemic contexts, can never be fully divorced from the contemporary situation, and archaeologists thus need to be vigilant observers of the present, too. Typo-praxis ultimately is motivated by and draws authority from what Foucault (7) has called épistémè, the totality of pertinent parameters forming the historical a priori of understanding or the guiding unconsciousness of subjectivity within a given epoch. The crisis of archaeological typo-praxis, in this view, signifies a calling into question of the historical a priori on which much traditional type-work in archaeology was premised. Archaeologists still have to come to terms with the implications and consequences of this assessment. “Hypercultural types: archaeological objects in fast times” offers a first poignant analysis of some of these challenges of postmodern archaeological type-thinking.

Bibliography

1. Ribeiro, A. (2024). Hypercultural types: archaeological objects in fast times. Zenodo, 10567441, ver. 3 peer-reviewed and recommended by Peer Community in Archaeology. https://doi.org/10.5281/zenodo.10567441

2. Hussain, S. T. (2024). The Loss of Typological Innocence: An Archaeology of Archaeological Typo-Praxis. Zenodo, 10567441. https://doi.org/10.5281/zenodo.10547264

3.  Macho, T. (2013). Second-Order Animals: Cultural Techniques of Identity and Identification. Theory, Culture & Society 30, 30–47. https://doi.org/10.1177/0263276413499189

4. Han, B.-C. (2022). Hyperculture: culture and globalization (Polity Press).

5. Frank, A., Gleiser, M. and Thompson, E. (2024). The blind spot: why science cannot ignore human experience (The MIT Press). https://doi.org/10.7551/mitpress/13711.001.0001

6. E. B. Tylor, E. B. (1871). Primitive Culture: Researches Into the Development of Mythology, Philosophy, Religion, Art, and Custom (J. Murray).

7.  Foucault, M. (2007). The order of things: an archaeology of the human sciences, Repr (Routledge).

The paper by A. Lien-Talks [1] presents a small project looking at the use of crowd sourced data collection and particpatory GIS. In particular it looks at the potential of these tools in response to socially disruptive and isolating events such as the COVID-19 pandemic as well as the potential role of digitially mediated heritage initiatives in tackling some of the challenges of changing demographics and life styles.

The types of technologies employed are relatively mature, the project identifies potential for such approaches to be used within the local-history/local community settings, though is also a reminer that depsite the much broader adoption of technology within all areas of society than even a few years ago many barriers still remain. While the the sample size and data collected in the project is relatively modest, the focus on empathy toward the intended audiences from the design process, as well as some of the qualitative feedback reported serve as a reminder that participatory, or crowd-sourced data collection initiatives in heritage can, and perhaps should place potential social benefit before data-acquisition of objectives.

The project also presents a demographic that is not often represented within the literature and the publication and as such the publication of the article represents a meaningful contribution to ongoing discussions of the role heritage and digitally mediated community archaeology can play a role in developing our societies.

References

[1] Lien-Talks, A. (2024). The Ashwell Project: Creating an Online Geospatial Community. Zenodo, 8307882, ver. 4 peer-reviewed and recommended by Peer Community in Archaeology. https://doi.org/10.5281/zenodo.8307882

The increasing reliance on digital and big data in archaeology is pushing the scientific community more and more to reconsider their storing and use [1, 2]. Furthermore, the openness and findability in the way these data are shared represent a key matter for the growth of the discipline, especially in the case of bioarchaeology and archaeological sciences [3]. 

In this paper, [4] the author presents the result of a survey targeted on UK bioarchaeologists and then extended worldwide. The paper maintains the structure of a report as it was intended for the conference it was part of (CAA 2023, Amsterdam) but it represents the first public outcome of an inquiry on the bioarchaeological scientific community. A reflection on ourselves and our own practices. Are all the disciplines adhering to the same policies? Do any bioarchaeologist use the same protocols and formats? Are there any differences in between the domains? Is the Needs Analysis fulfilling the questions?

The results, obtained through an accurate screening to avoid distortions, are creating an intriguing picture on the current state of "fairness" and highlighting how Institutions' rules and policies can and should indicate the correct workflow to follow. In the end, the wide application of the FAIR principles will contribute significantly to the growth of the disciplines and to create an environment where the users are not just contributors, but primary beneficiaries of the system. 

[1] Huggett j. (2020). Is Big Digital Data Different? Towards a New Archaeological Paradigm, Journal of Field Archaeology, 45:sup1, S8-S17. https://doi.org/10.1080/00934690.2020.1713281

[2] Nicholson C., Kansa S., Gupta N. and Fernandez R. (2023). Will It Ever Be FAIR?: Making Archaeological Data Findable, Accessible, Interoperable, and Reusable. Advances in Archaeological Practice 11 (1): 63-75. https://doi.org/10.1017/aap.2022.40

[3] Plomp E., Stantis C., James H.F., Cheung C., Snoeck C., Kootker L., Kharobi A., Borges C., Reynaga D.K.M., Pospieszny Ł., Fulminante, F., Stevens, R., Alaica, A. K., Becker, A., de Rochefort, X. and Salesse, K. (2022). The IsoArcH initiative: Working towards an open and collaborative isotope data culture in bioarchaeology. Data in brief, 45, p.108595. https://doi.org/10.1016/j.dib.2022.108595

[4] Lien-Talks, A. (2024). How FAIR is Bioarchaeological Data: with a particular emphasis on making archaeological science data Reusable. Zenodo, 8139910, ver. 6 peer-reviewed and recommended by Peer Community in Archaeology. https://doi.org/10.5281/zenodo.8139910

The paper entitled “Comparing summed probability distributions of shoreline and radiocarbon dates from the Mesolithic Skagerrak coast of Norway” by Isak Roalkvam and Steinar Solheim (2024) sheds new light on the degree to which shoreline dating may be used as a reliable chronological and palaeodemographic proxy in the Mesolthic of southern Norway.

Based on geologically motivated investigations of eustatic and isostatic sea-level changes, shoreline dating has long been used as a method to date archaeological sites in Scandinavia, not least in Norway (e.g., Bjerck 2008; Astrup 2018). Establishing reliable sea-level curves requires much effort and variations across regions may be substantial. While this topic has seen a great deal of attention in Norway specifically, many purely geological questions remain. In addition, dating archaeological sites by linking their elevation to previously established seal-level curves relies strongly on the foundational assumption that such sites were in fact shore-bound. Given the strong contrast between terrestrial and marine productivity in high-latitude regions such as Norway, this assumption per se is not unreasonable. It is very likely that the sea has played a decisive role in the lives of Stone Age peoples throughout (Persson et al. 2017), just as it has in later periods here. However, many confounding factors relating to both taphonomy and human behaviour are also likely to have loosened the shore/site relationship. Systematic variations driven by cultural norms about settlement location, mobility, as well as factors such as shelter construction, fuel use and a range of other possible factors could variously have impacted the validity or at least the precision of shoreline dating.

By developing a new methodology for handling and assessing a large number of shoreline dated sites, Roalkvam and Solheim use state-of-the-art Bayesian statistical methods to compare shoreline and radiocarbon dates as proxies for population activity. The probabilistic treatment of shoreline dates in this way is novel, and the divergences between the two data sets are interpreted by the authors in light of specific behavioural, cultural, and demographic changes. Many of the peaks and troughs observed in these time-series may be interpreted in light of long-observed cultural transitions while others may relate to population dynamics now also visible in palaeogenomic analyses (Günther et al. 2018; Manninen et al. 2021). Overall, this paper makes an innovative and fresh contribution to the use of shoreline dating in Norwegian archaeology, specifically by articulating it with recent developments in Open Science and data-driven approaches to archaeological questions (Marwick et al. 2017).

References

Astrup, P. M. 2018. Sea-Level Change in Mesolithic Southern Scandinavia : Long- and Short-Term Effects on Society and the Environment. Aarhus: Aarhus University Press.

Bjerck, H. B. 2008. Norwegian Mesolithic Trends: A Review. In Mesolithic Europe, edited by Geoff Bailey and Penny Spikins, 60–106. Cambridge: Cambridge University Press.

Günther, T., Malmström, H., Svensson, E. M., Omrak, A., Sánchez-Quinto, F., Kılınç, G. M., Krzewińska, M. et al. 2018. Population Genomics of Mesolithic Scandinavia: Investigating Early Postglacial Migration Routes and High-Latitude Adaptation. PLOS Biology 16 (1): e2003703. https://doi.org/10.1371/journal.pbio.2003703

Manninen, M. A., Damlien, H., Kleppe, J. I., Knutsson, K., Murashkin, A., Niemi, A. R., Rosenvinge, C. S. and Persson, P. 2021. First Encounters in the North: Cultural Diversity and Gene Flow in Early Mesolithic Scandinavia. Antiquity 95 (380): 310–28. https://doi.org/10.15184/aqy.2020.252

Marwick, B., d’Alpoim Guedes, J. A., Barton, C. M., Bates, L. A., Baxter, M., Bevan, A., Bollwerk, E. A. et al. 2017. Open Science in Archaeology. The SAA Archaeological Record 17 (4): 8–14. https://doi.org/10.31235/osf.io/72n8g

Persson, P., Riede, F., Skar, B., Breivik, H. M. and Jonsson, L. 2017. The Ecology of Early Settlement in Northern Europe: Conditions for Subsistence and Survival. Sheffield: Equinox.

Roalkvam, I. and Solheim, S. (2024). Comparing summed probability distributions of shoreline and radiocarbon dates from the Mesolithic Skagerrak coast of Norway, SocArXiv, 2f8ph, ver. 5 peer-reviewed and recommended by Peer Community in Archaeology. https://doi.org/10.31235/osf.io/2f8ph

The paper “A return to function as the basis of lithic classification” by Radu Iovita (2024) is a contribution to an upcoming volume on the role of typology and type-thinking in current archaeological theory and praxis edited by the PCI recommenders. In this context, the paper offers an in-depth discussion of several crucial dimensions of typological thinking in past and current lithic studies, namely:

• “common sense” in archaeology, discussed based on earlier proposals by influential anthropologist Clifford Geertz (1975),
• “function”, argued by the author to be the “fundamental property of tools”,
• “cognitive” aspects, said to be reflected in the “property we naturally use to classify” stone tools and then argued to be grounded in function,
• “traceology” as an archaeological bundle of methods and practices to determine (tool) function, discussing the current status of this research perspective in archaeology and its future.

Discussing and importantly re-articulating these concepts, Iovita ultimately aims at “establishing unified guiding principles for studying a technology that spans several million years and several different species whose brain capacities range from ca. 300–1400 cm³”.

The notion that tool function should dictate classification is not new (e.g. Gebauer 1987). It is particularly noteworthy, however, that the paper engages carefully with various relevant contributions on the topic from non-Anglophone research traditions. First, its considering works on lithic typologies published in other languages, such as Russian (Sergei Semenov), French (Georges Laplace), and German (Joachim Hahn). Second, it takes up the ideas of two French techno-anthropologists, in particular: 

• Anthropologist of technics François Sigaut's (1940-2012) distinction of form, function, and “fonctionnement” (Sigaut 1991). Iovita proposes to draw and recast this tripartition, splitting the notion of function into “structural function” (a concept encompassing biological function as well as the “interface between the tool and its environment”), “operation” (which “relates to learning the function of artifacts from others and representing them through their motor associations”), and "designer-intended function” (DIF). Iovita shows how these distinctions can be used to clarify the ways and the grounds on which we build lithic typologies.
• Structural anthropologist Claude Lévi-Strauss' (1908-2009) concept of “bricolage”, influentially proposed and developed in his La pensée sauvage (Lévi-Strauss 1962); this concept was also much discussed by North American anthropologist Clifford Geertz and more recently critically re-considered in the English-speaking literature thanks to a new translation of Lévi-Strauss' original text (Lévi-Strauss 2021).

Interestingly, Iovita grounds his argumentation on insights from primatology, psychology and the cognitive sciences, to the extent that they fuel discussion on archaeological concepts and methods. Results regarding the so-called “design stance” for example play a crucial role: coined by philosopher and cognitive scientist and philosopher Daniel Dennett (1942-2024), this notion encompasses the possible discrepancies between the designer’s intended purpose and the object's current functions. DIF, as discussed by Iovita, directly relates to this idea, illustrating how concepts from other sciences can fruitfully be injected into archaeological thinking.

Lastly, readers should note the intellectual contents generated on PCI as part of the reviewing process of the paper itself: both the reviewers and the author have engaged in in-depth discussions on the idea of (tool) “function” and its contested relationship with form or typology, delineating and mapping different views on these key issues in lithic study which are worth reading on their own.

References

Gebauer, A. B. (1987). Stylistic Analysis. A Critical Review of Concepts, Models, and Interpretations, Journal of Danish Archaeology, 6, p. 223–229.

Geertz, C. (1975). Common Sense as a Cultural System, The Antioch Review, 33 (1), p. 5–26.

Iovita, R. (2024). A return to function as the basis of lithic classification. Zenodo, 7734147, ver. 5 peer-reviewed and recommended by Peer Community in Archaeology. https://doi.org/10.5281/zenodo.7734147

Lévi-Strauss, C. (1962). La pensée sauvage. Paris: Plon.

Lévi-Strauss, C. (2021). Wild Thought: A New Translation of “La Pensée sauvage”. Translated by Jeffrey Mehlman & John Leavitt. Chicago, Illinois: University of Chicago Press.

Sigaut, F. (1991). “Un couteau ne sert pas à couper, mais en coupant. Structure, fonctionnement et fonction dans l'analyse des objets” in 25 Ans d'études technologiques en préhistoire : Bilan et perspectives, Juan-les-Pins: Éditions de l'association pour la promotion et la diffusion des connaissances archéologiques, p. 21-34.