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There is the archaeology of dates and data, culture history, which has been with us since Thomsen in the nineteenth century. Then there is the archaeology of ideas and imagination which has many forms but is, at most, only 40 years old, following the widespread appearance of an anthropological archaeology. Both approaches need data. Both need ideas and theories. However much you might want to, it is not possible to break with past traditions of doing archaeology for the simple reason that we have to incorporate existing facts into our on-going syntheses.

His survey shows how texts and material culture can be integrated, although traditionally more importance, wrongly in my view (but then I am a prehistorian), has been placed on the texts. This is just one instance of the diversity of opinion and approach that you will encounter once you start following your archaeological imagination. ’ Luckily many excellent textbooks now exist to guide your footsteps. These include: Matthew Johnson (1999a) and Christopher Gosden (1999) on archaeological and anthropological theory; Robert Wenke (1990), David Hurst Thomas (1998) and Kevin Greene (1995) on aims, methods, theories and techniques; Colin Renfrew and P.

Instead the trenches are dug between opponents according to their conviction of the right conceptual methods we should all use. There are many types of archaeology but, as mentioned in Chapter 1, I like to boil them down to two: culture history and anthropological archaeology. These represent two alternative paradigms or ways of doing archaeology. A paradigm is a set of beliefs and assumptions about how the world, in this case archaeological enquiry, works and should be investigated in order to gain knowledge.

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