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Journal of Anthropological Archaeology 26 (2007) 133149

Archaeologys quest for a seat at the high table of anthropology

R. Lee Lyman
Department of Anthropology, 107 Swallow Hall, University of Missouri-Columbia, Columbia, MO 65211, USA
Received 1 September 2006; revision received 26 October 2006
Available online 2 January 2007

Between 1900 and 1970, American archaeologists perceived themselves as second-class anthropologists because the
archaeological record suggested little not already known ethnographically, archaeology served anthropology by testing
ethnologically derived models of cultural evolution, the archaeological record was ethnologically incomplete as a result of
poor preservation, and archaeologists used but did not write anthropological theory. Ethnologists of the period agreed with
these points and regularly reminded archaeologists of their limited role in anthropology. A few archaeologists claimed in
the 1950s that archaeology could contribute to anthropological theory but they were ignored. The claim was reiterated by
new archaeologists of the 1960s, and by the 1970s worries about the poor preservation of the archaeological record had
softened. However, most archaeologists after 1970 (and before 1990) used anthropological theory and did not write new
theory on the basis of archaeological data. The root cause of American archaeologys ninety-year absence from anthropologys high table of theory seems to be the discipline-wide retention of the ninety-year old belief that archaeology is prehistoric ethnology and the (unnecessary and constraining) corollary that archaeologists must use anthropological theory to
explain the archaeological record.
2006 Elsevier Inc. All rights reserved.
Keywords: Anthropology; Ethnology; Preservation; Theory

It is hardly possible to understand the signiWcance of American archaeological remains without having recourse to ethnological observations,
which frequently explain the signiWcance of prehistoric Wnds. (Boas, 1902, p. 1)
It seems to me that American Archaeology
stands in a particularly close, and so far as theory
is concerned, dependent relationship to general
anthropology. (Phillips, 1955, p. 246)

Fax: +1 573 884 5450.

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0278-4165/$ - see front matter 2006 Elsevier Inc. All rights reserved.

In 1984, evolutionary geneticist Maynard Smith

(1984, p. 401) reported that previously the attitude
of population geneticists to any paleontologist rash
enough to oVer a contribution to evolutionary theory has been to tell him to go away and Wnd another
fossil, and not to bother the grownups. He added
that the role of a paleontologist had until recently
been, in the opinion of many biologists (referred to
as neontologists by paleontologists), to show that
the facts of paleontology were consistent with the
mechanisms of natural selection and geographic
speciation proposed by the neontologistsrather
than to propose novel [evolutionary] mechanisms of
his own (Maynard Smith, 1984, p. 401). A critical


R.L. Lyman / Journal of Anthropological Archaeology 26 (2007) 133149

thing to note is verb tense. Maynard Smith (1984, p.

402) was welcoming paleontologists to the high
table of biological evolution (where the elite doyensthe neontologistsof the discipline sit) from
which, in his view, the paleontologists have too
long been missing.
Historian Sepkoski (2005) presented a history of
how paleontologists came to claim their place at the
high table. He reiterated that prior to the 1970s paleontology was perceived as little more than the
unglamorous user and conWrmer of evolutionary
theory by both neontologists and (most) paleontologists. One point he did not raise was paleontologys
diYculty in gaining access to the high table as a
result of its academic home being in geology rather
than in biology (Eldredge and Gould, 1977; Nowlan, 1986; Youngquist, 1967). This demanded an
intense struggle by paleontologists who sought to
demonstrate their worth to a discipline in which
they felt they should have been housed originally.
American archaeology, too, for the Wrst 80 or so
years of its existence as a professional form of
inquiry, was not allowed at the high table of anthropology despite its academic home being within that
discipline (consider Boass and Phillipss remarks in
the epigraph). That situation began to change in the
1960s as some American archaeologists developed a
program they thought would earn them a seat at the
high table.
In this paper, I review the history of American
archaeology, relative to cultural anthropology
(hereafter, ethnology), and track the history of each
subWelds relationship to the Weld of anthropology
as perceived by practitioners of each. Along the
way I examine whether or not cultural anthropologists (hereafter, ethnologists) believed archaeologists should be excluded from anthropologys high
table. I begin with a brief deWnition of a disciplinary high table. Then, I explore whether pre-1970
archaeologists themselves thought they deserved a
seat at anthropologys high table before reviewing
what ethnologists thought about high seats prior
to 1970. I conclude with a review of what ethnologists and archaeologists thought about the latters
potential for a seat at the high table after 1970. I
show that between about 1970 and 1990 many
archaeologists echoed their predecessors; they used
anthropological theory rather than build unique
anthropological theory on the basis of archaeological data, despite their explicit recognition that
they have unique data upon which unprecedented
theory might be built.

The high table and theory

Some time ago Hodder (1981, p. 10) stated that
a mature archaeology means an archaeology
involved in, and contributing to, wider debate in the
social sciences. He suggested that to make such
contributions archaeology has to keep pace with
and be fully integrated into the social sciences in
general. Hodders is one way to deWne a high table
and to specify how to gain access to it. This deWnition is potentially unhelpful in the present context,
however, because contributions may merely include
archaeological conWrmation of models and theories
that originate in nonarchaeological contexts.
Prior to the 1980s, paleontologys access to the
high table was, in paleontologist Eldredges (1995)
view, restricted. Paleontologist Simpson (1944, p. xv)
noted in the context of the neoDarwinian evolutionary synthesis that geneticists had previously
observed that paleontology had no further contributions to make to biology, that its only point had
been the completed demonstration of the truth of
evolution, and that it was a subject too purely
descriptive to merit the name science. Simpson
(1944) thought otherwise, and introduced what he
called quantum evolution, a unique tempo and
mode of evolution that was clearly visible to paleontologists from the coarse-grained temporal resolution they had but which neontologists and
geneticists thought was nonsense given the Wne-scale
temporal resolution they enjoyed as they tracked
genetic change in living fruit Xies. Simpson backed
down (he was later replaced by Niles Eldredge, Stephen Jay Gould, Stephen Stanley, Elizabeth Vrba,
and others [Eldredge, 1999; Sepkoski, 2005]), for it
was clear that paleontology was not welcome at the
high table in the 1940s, 1950s, and 1960s (Cain,
1992; Laporte, 1991). Neontologists believed that
they knew all that there was to know about evolution, and most paleontologists of the era accepted
their appointed role as mere conWrmers of evolutionary theory. Paleontologists were simply users of
evolutionary theory rather than writers of or contributors to that theory.
The preceding sketch, along with Maynard
Smiths (1984) remarks, suggest that access to a disciplines high table requires that a subdiscipline
must contribute theory to its parental disciplines
mix. Maynard Smith was welcoming paleontologists
to the high table because the second generation of
Simpsonites (Eldredge, Gould, etc.) had proposed a
unique theory of evolutionary tempo and mode, one


that only paleontologys uniquely coarse-grained

temporal resolution revealed. That theory is punctuated equilibrium (see Eldredge (1985) and Stanley
(1981) for histories of the theory), a theory that has
not only gained signiWcant support from the fossil
record but a signiWcant number of individual supporting paleontologists. It has also served as the catalyst for a tremendous amount of research on the
evolutionary process in general and underscored the
historically contingent nature of that process.
The concept of theory is contentious among
archaeologists (Johnson, 1999; SchiVer, 1988). As
used here, the term theory signiWes a set of integrated general principles about relationships
between variables or units with observable manifestations. Principles may be explanatory; relationships
may be of the causeeVect sort. For purposes of this
paper, theory consists of two levels. Neither is the
archaeologically familiar middle-range theory. What
I have in mind is a structure consisting of subtheories as less comprehensive, particularlistic parts
that in combination comprise more comprehensive,
general theories (Wilson, 1998, p. 287). Mayr (1991,
pp. 3637) provides an example when he speaks of
the Wve (sub)theories comprising Darwins grand
theory of evolutionevolution as such (descent
with modiWcation), common descent, multiplication
of species, gradualism, and natural selection.
As SchiVer (1988, p. 465) implies graphically, theories can be very comprehensive and have little
empirical content, or be not so comprehensive and
have much empirical content. Rather than such a
continuum (although I suspect SchiVers model is
realistic in this respect), here I envision two levels of
theory, one near each extreme of SchiVers graphic
characterization. Of particular relevance to the discussion that follows, conceiving of theory at two levels allows distinction of two levels of abstraction;
the lower pertains to particular scholarly disciplines
or subdisciplines and the higher or more comprehensive to combinations of lower-level theories that
constitute a more general discipline. Thus, we might
distinguish several social (sub)theories subsumed
and melded together within a general social-behavioral science. Ethnological theory concerns human
(non-linguistic) behavior; linguistic theory concerns
the behavior of human language; together, these two
bodies of (sub)theories make up a large portion of
anthropological theory (Fig. 1), or what SchiVer
(1988) has referred to as social theory. Similarly,
the neontological (sub)theories of evolution and the
paleontological (sub)theories of evolution together


Fig. 1. Relationship between the disciplines of biology and of

anthropology, and their respective subdisciplines. Bold arrows
indicate major direction of theory Xow.

makeup a relatively abstract and comprehensive

biological theory of evolution.
The distinction of diVerent levels of theory,
including a high table of comprehensive theory, is
not restricted to evolutionary biology. Although the
term high table and the distinction of (sub)discipline speciWc (sub)theories are not always explicit,
discussions of the epistemology of geology, especially discussions of the history of geological thinking, indicate that there is a high table of geological
theory (where, for example, the notion of uniformitarianism resides, alongside other comprehensive
concepts) comprised of various less abstract, more
speciWc (sub)theories (Albritton, 1963; Rudwick,
1990). A similar distinction of levels of theory is
found in ethnology (Salzman, 2001) and archaeology (SchiVer, 1988; Trigger, 1989).
In this paper, I use the term ethnology to signify
cultural anthropology as a subWeld of the comprehensive discipline of anthropology. The issue I
explore is whether archaeology, as a distinct subWeld
of anthropology, contributes anthropological theory
at the same level that ethnology is thought to. To do
this, I consider what archaeologists and ethnologists
think and say about such contributions rather than
what those contributions might actually comprise.
My intention is not to argue that archaeologists
should not use extant anthropological theory. I tell
my students that anthropological archaeology is
in many ways redundant; what other kind of archaeology is there, whether the particular research questions asked are historical, functional, structural,
ecological, or something else? My goal here is to
determine whether or not archaeologists and
anthropologists think that archaeology has contributed unique social theory (SchiVer, 2000) that was
constructed largely on the basis of its own unique
We now know what to look for when we search
for evidence, or the absence thereof, of a seat for
archaeology at the high table of anthropology. The
facts that Simpsons quantum evolution was sharply
criticized by neontologists, and his intellectual
descendants seem to have succeeded in gaining a



seat, prompts me to start the discussion of anthropologys high table within archaeology itself. Did
archaeologists think they deserved a seat at the high
table, like Simpson thought paleontology did, or did
archaeologists believe they had reservations only for
the kids table?
Beginning in archaeology
Many (but not all) individuals who were doing
anthropology at the end of the nineteenth century
thought there was no great time depth to the American archaeological record prior to the discovery of
the Folsom, New Mexico, site in 1927 (Meltzer,
1985). Thus, the general notion was that the cultures
represented by the archaeological record would be
virtually the same as those documented by ethnologists, so there was little reason to pursue archaeological research, except to Wll in gaps in the
ethnographic record. As Boas (1902, p. 1) noted, it
seems probable that the remains found in most of
the archaeological sites of America were left by a
people similar in culture to the present Indians.
And a few years later Kroeber (1909, p. 3) remarked
that the culture revealed by [archaeology] is in its
essentials the same as that found in the same region
by the more recent explorer and settler. Archaeological research would contribute little to what
could be learned about American Indian cultures
more thoroughly and more eYciently by ethnographic research. To use a baseball metaphor
strike one (against archaeology).
The second important point about the origins of
modern archaeology in the Americas is that it was
conceived to be part of a four-subWeld discipline.
This conception was shared by individuals who
founded and professionalized anthropology, including Frederic Ward Putnam (Browman, 2002), Franz
Boas (Darnell, 2001), Alfred Kroeber (Jacknis, 2002)
and Clark Wissler (Freed and Freed, 1983).
Although there is some evidence that the four-subWeld discipline is a myth (Borofsky, 2002), introductory (Anthropology 1) textbooks continue to
present the discipline as comprising four kinds of
inquiry, each demanding its own methods. There are
fewer than a half-dozen departments of archaeology
in North America. Archaeologists are known professionally as archaeologists and they belong to the
Society for American Archaeology. Yet the vast
majority of advanced degrees awarded to individuals who do archaeological research as a signiWcant
portion of their graduate training are degrees in

anthropology rather than in archaeology. And the

discipline has often demanded that archaeologists
learn basic cultural anthropology as well as the ethnography of their research areas because they are
anthropologists Wrst, though they are anthropologists who study static material culture rather than
dynamic human behavior.
Once the temporal bottom of the American
archaeological record dropped out with the discovery of late Pleistocene cultural materials at Folsom,
New Mexico, archaeologists could have made their
claim to the majority of the time period of human
existence in the hemisphere. They could have told
their ethnologist brethren that archaeologists
uniquely command the necessary skills and methods
for studying the prehistoric past. No such claim, so
far as I know, was immediately made by an archaeologist, though it would be made with increasing frequency starting in the 1950s. Instead, archaeologists
interpreted the artifacts and sites they studied in
rather general historical terms (e.g., Kidder, 1924).
In addition, the fact that archaeology was but a subWeld of anthropology was repeated by anthropologists and archaeologists for decades (e.g., Smith,
1910; Smith, 1911, p. 448; Dixon, 1913, p. 558; Phillips, 1955, 246247; Willey and Phillips, 1958, p. 2;
Braidwood, 1959, p. 79; Jennings and Norbeck,
1964, p. 4). Ethnologists and archaeologists alike
identiWed anthropology (or ethnology) as the gold
standard to which archaeology should aspire (Bennett, 1943; Steward and Setzler, 1938; Taylor, 1948).
Further, during the Wrst half of the twentieth century many ethnologists and archaeologists examined
the relationship between ethnology and archaeology
(e.g., Bullen, 1947; Parsons, 1940; Strong, 1936). Ethnological and archaeological methods were distinct,
their data were distinct, but problems and solutions
were similarthey were anthropological. Archaeology was, in terms of research questions and explanations, prehistoric ethnology. Archaeology was a
service discipline relative to anthropology. Archaeology contributes to the understanding of factors
that cause civilizations to come into being, to Xourish, and then to collapse, and anthropologys general task is to understand all facets of [human] life
(Martin et al., 1947, p. 4). Archaeology contributed
to anthropology, but its contributions were to Xesh
out models and theories based on ethnological
research and data. The Wndings of archaeology
have usually been employed for supplementary and
conWrmatory rather than critical purposes [in
anthropology] (Strong, 1936, p. 359).


Archaeologists also regularly bemoaned their

inability to do real anthropology by identifying how
archaeological data were ethnologically incomplete.
GriYn (1943, p. 340) said almost all that could be
said on this topic:
It is axiomatic in archaeology that the remains
recovered from an aboriginal site are in no wise
suYcient to reconstruct the living culture of the
people who left the remains. The artifacts and
tangible associations have merely retained the
artiWcial form given them by their makers, and
interpretations made by archaeologists are inferences based upon similar materials used in an
analogous but not identical cultural group. An
archaeologist may recover the material but not
the substance of aboriginal artifacts. The exact
meaning of any particular object for the living
group or individual is forever lost, and the real
signiWcance or lack of importance of any object
in an ethnological sense has disappeared by the
time it becomes a part of an archaeologists catalogue of Wnds. The objects of material culture
employed by a preliterate community are but a
small part of the culture of the group, and of
these objects only a small proportion survives the
processes of decay.
I said GriYn said almost all that could be said;
what he did not say was that archaeologists typically sample a site, and so even if preservation was
perfect, they (typically) do not collect everything.
Such issues of sample representativeness had been
recognized much earlier (Smith, 1911). Data quality, including representativeness, comprises strike
American archaeologists recognized early on that
conceiving of the archaeological record as an ethnological record forced the archaeologist to admit that
the archaeological record was of poor quality.
Archeological material, being necessarily fragmentary, readily lends itself to misleading [ethnological]
reconstruction (Smith, 1911, p. 445). They repeated
the archaeological data are not worthy lament, or
the preservation mantra, over and over again
throughout the early and middle twentieth century
(e.g., Nelson, 1938; Wormington, 1947, p. 18; Taylor,
1948, p. 111; Ehrich, 1950, p. 469; Smith, 1955, p. 7;
Spaulding, 1955, p. 12; GriYn, 1956, pp. 2526;
Thompson, 1956, p. 35; King, 1958, p. 134; Willey,
1960, pp. 112113; Rouse, 1965, p. 5; Wauchope,
1966, p. 19; Braidwood, 1967, p. 31; Chang, 1967, pp.
1213; Adams, 1968, p. 1190; Ascher, 1968, p. 43;


Deetz, 1968, p. 285; Trigger, 1968, p. 10; Anderson,

1969, p. 138; Bayard, 1969, p. 377).
Several of those who repeated the preservation
mantra noted that archaeological investigation of
cultures with written records had the advantage that
those written records assisted with the interpretation
of artifacts. Part of the popularity of the direct historical approach resided in it providing historical
evidence that was directlysome said, metaphorically, geneticallylinked to archaeological material, thereby warranting and strengthening
inferences of ethnic identity and behavioral function
of that material (Lyman and OBrien, 2001). In the
Old World, too, the preservation mantra was
repeated (e.g., Thompson, 1939, p. 209; Childe, 1946,
p. 250; MacWhite, 1956, p. 3; Clark, 1957, p. 219;
Piggott, 1959, pp. 712). And there, too, the value of
written documents for assisting with the interpretation of archaeological materials was highlighted
(Hawkes, 1954).
Some American archaeologists worried that
archaeology could contribute little to anthropological theory. One explicit statement on what archaeology had to oVer anthropology was by archaeologist
Creighton Gabel (1964, pp. 12) who remarked that
the ethnologists explanation of the processes of
culture as seen in many diVerent areas of the world
provides the archaeologist with working theories
that help him interpret in the most comprehensive
fashion his sparse material evidence of cultural
development and change. Archaeology was a user,
a consumer of anthropological theory, not a producer of such theory.
Most archaeologists themselves thought that
archaeology did not warrant a place at the high
table of anthropology prior to 1970. Archaeology
was but a handmaid to anthropology; it was not
supposed to contribute grand theories, or even contribute unique parts to theories of cultural development or to discover cultural processes of large
spatio-temporal scale that were invisible to ethnographers. Strike three; game over for archaeologists,
they must go sit at the kiddy table, and take their
trowels with them. Ethnologists alonesniVsit at
the high table.
The perspective of ethnologists
Archaeologist Willey (1984, p. 10) reported that
in the 1940s, as he worked toward completion of his
doctoral dissertation, he realized that he had
always been somewhat awed by my ethnological and



social anthropological professors and colleagues.

These were the people who controlled the core of
theory, and, unwittingly or not, they let us feel that
archaeology was something second rate. In his
view, by and large, archaeologists did not have a
high intellectual rating on the American scene
(Willey, 1984, p. 10). He identiWed Kluckhohn (1940)
as someone who scolded archaeologists, but
Kluckhohn was dismayed not just with eVorts of
archaeologists to be anthropologists, but with both
archaeologists and anthropologists for failing to
explicitly develop and use theories of human behavior and of culture in their research (Kluckhohn,
1939). Did ethnologists consider themselves to be
the sole occupants of seats around the high table?
Did they, as Willey alleged, identify the second-class
status of archaeologists within the more comprehensive anthropological Weld? It is easy to show that
anthropologists indeed did think of archaeologists
as representing a scholastically lower class.
Kroeber (1930, p. 163) stated early on that the
ultimate purpose of archaeology is the same as that
of history, the authenticated presentation of a series
of human events. At the time, American archaeologys goal was the same as that of American ethnologywriting
Goldenweiser, 1925; Radin, 1933). Given a common
goal, could archaeology contribute to anthropological theory (Fig. 1)? An early statement by Julian
Steward suggests the answer was no. Steward
encouraged collaboration between archaeologists
and ethnologists but implied that archaeology was
something of a second-class enterprise relative to
ethnology. In Stewards view, use of the direct historical approach will serve to remind both archaeologists and ethnologists that they have in common
not only the general problem of how culture has
developed but a large number of very speciWc problems. If archaeology feels that applying itself to cultural rather than to natural history problems seems
to relegate it to the position of the tail on an ethnological kite, it must remember that it is an extraordinarily long tail (Steward, 1942, p. 341).
Archaeology was not the kite; it was but the tail on
the kite, long or not. Ethnologists who dabbled in
archaeology seem to have been less willing than
Steward to acknowledge any value that archaeological research might have for building anthropological
Kroeber (1948, pp. 624625) noted that our
knowledge of the social and religious life of the earliest man is naturally Wlled with the greatest gaps,

and the farther back one goes in time, the greater is

the enveloping darkness. Herskovits (1948, p. 116)
characterized archaeology by stating The intangibles that are so large a proportion of human civilization can never be recovered. The ideas of early man
about the tools that are dug up, or how he used
them, must remain a secret, like his social and political institutions, his concept of the universe, the
songs he sang, the dances he danced, the speechforms he employed. Hoebel (1949, p. 436) said
archaeology is always limited in the results it can
produce. It is doomed always to be the lesser part of
anthropology . when the archeologist uncovers a
prehistoric culture, it is not really the culture that he
unearths but merely the surviving products of that
culture, tangible remains of the intangible reality.
Other ethnologists and anthropologists were equally
pointed (e.g., Kluckhohn, 1949, p. 50; Beals and Hoijer, 1959, p. 11).
Perhaps the harshest statement by an ethnologist regarding the role of archaeology in anthropology was that by Elman Service. Although he
criticized ethnologists for ignoring previously collected data and leaving historical reconstruction
to archaeologists, the majority of his venom was
reserved for archaeologists. Service (1964, p. 364)
wrote that the work of the archaeologist (as an
archaeologist, not as an archaeologist turned general anthropologist or philosopher) is to dig up
remains of peoples and their cultures, to map, measure, describe, count, and so on, and in his report
to make an interpretation of what life was like
then. The implication that archaeology is merely
method is one to which we will return. Service
(1964, p. 366) also berated archaeologists for not
consulting with ethnologists about what was going
on in anthropological theory, and contended that
greater sophistication among more archaeologists
about the actual nature of culture is what is necessary now, and this sophistication can be achieved
by a better acquaintance with some ethnological
Wndings. Finally, while genuXecting toward
Strongs (1936) use of archaeological data to overturn a long-held model of cultural evolution, Service (1964, p. 364) was at pains to demonstrate that
there were ways in which archaeological theory
and method could proWt from greater attention to
ethnological fact. This message was repeated a
few years later by ethnologist Heider (1967). As an
archaeologist, reading these two articles back to
back made me feel like a not-so-wise teenager
being scolded by his much wiser parents.


Prior to 1970, ethnologists thought that archaeologists had little to contribute to anthropological theory. Service (1964) argued that archaeologists were
but technicians and only anthropologists (even if
they dug rectangular holes) could explain human
behavior and build anthropological theory. Yet, the
ethnologists belief that archaeology could not contribute to anthropological theory for various reasons was not solely dependent on clever semantics,
such as deWning archaeology as only method. As we
will see, the archaeology as method mantra was
stated by archaeologists themselves. It is beyond my
scope here to determine if ethnologists originally
thought archaeology could contribute little, or if
they merely repeated what archaeologists told them.
My suspicion is that ethnologists thought little of
archaeology from the get-go; witness Boass comment in the epigraph. Whatever the case, in the middle of the twentieth century, some archaeologists
began to argue that they could indeed contribute to
general anthropological theory.
Archaeologists argument for a seat at the high table
Despite the proclamations of many archaeologists themselves that they did not warrant a seat at
the high table of anthropology, and despite the
Wnger wagging of many ethnologists, a few archaeologists thought otherwise. One was King (1958, p.
134), who noted that the restricted nature of
archaeological data, although at times awkward for
archaeologists, may nevertheless be their salvation.
What King had in mind was the fact that archaeologists had data from which hypotheses could be generated; those hypotheses could in turn be tested with
other social science data (King, 1958, p. 134). This
was, I suspect in the view of many archaeologists
and ethnologists, a weak argument to prepare a seat
for archaeology at the high table. Interestingly, ethnologist Spicer (1957), when commenting on the
same series of archaeologist-authored papers as
King (1958), thought that some of those papers
made major contributions to anthropology. King
(1958, p. 132) explicitly stated that one of the papers
had achieved [its] purpose of deriving anthropological theory from archaeological data. Access to the
high table was, perhaps, possible.
Meggers (1955, p. 28) noted that by the time
archaeology had evolved from antiquarian pursuits
to developing anthropological models and testing
hypotheses concerning cultural development (the
1940s), culture was being redeWned as essentially a


psychological phenomenon. From this point of

view, archeological results were stigmatized as being
hopelessly deWcient and relegated to secondary
importance. Meggers went on to state that the
results of recent years indicate that archeologists
are no longer convinced that they are inevitably
doomed to being second-class anthropologists (p.
128). In her view, American archaeology [had]
come of age (p. 129). Here was an explicit claim for
a seat at the high table, but it was one to which few
anthropologists or archaeologists listened. In my
view, Meggers can be equated with George Gaylord
Simpson, and like with the history of paleontology,
whereas few acknowledged Meggerss claim, the
next claimant for a seat at anthropologys high table
would not fade quietly into the background.
In a series of papers published in the 1960s,
Lewis Binford argued that archaeology indeed did
deserve a seat at the high table of anthropology,
and he outlined ways in which a reservation there
could be earned (e.g., Binford, 1962, 1963, 1964,
1965, 1968). His most explicit statement indicated
that a seat at the high table was not something
archaeologists deserved, yet. This was so because
the goals of anthropology were to explicate and
explain the total range of physical and cultural
similarities and diVerences characteristic of the
entire spatialtemporal span of mans existence
(Binford, 1962, p. 217), but archaeology had not
yet attained the explanation goal. A seat at the
high table could, however, be earned because it
was archaeologys responsibility to further the
aims of [anthropology] (Binford, 1962, p. 217).
Explicate meant to make known as in describing
the archaeological record; explain meant to demonstrate the constant articulation of variables
within a [cultural] system and [to measure] concomitant variability among the variables within
the system. Processual change in one variable can
then be shown to relate in a predictable and quantiWable way to changes in other variables, the latter changing in turn relative to changes in the
structure of the system as a whole (p. 217). Given
our knowledge of the structural and functional
characteristics of [modern] cultural systems, we
could explain diVerences and similarities between
archaeological complexes (p. 218). This, and only
this, would allow archaeologists to make major
contributions in the area of explanation and provide a basis for the further advancement of
anthropological theory (p. 218) and earn them a
seat at the high table.



Binford (1962, p. 218) suggested that we cannot

excavate a kinship terminology or a philosophy, but
we can and do excavate the material items which
functioned together with these more behavioral elements within the appropriate cultural sub-systems.
The formal structure of artifact assemblages
together with the between element contextual relationships should and do present a systematic and
understandable picture of the total extinct cultural
system. Two years later he rephrased this: The
loss, breakage, and abandonment of implements and
facilities at diVerent locations, where groups of variable structure performed diVerent tasks, leaves a
fossil record of the actual operation of an extinct
society (Binford, 1964, p. 425). This was followed
by Binfords (1968, p. 23) claim that the practical
limitations on our knowledge of the past are not
inherent in the archaeological record; the limitations
lie in our methodological naivete, in our lack of
principles determining the relevance of archaeological remains to propositions regarding processes and
events of the past. In Binfords (1968, p. 22) view,
data relevant to most, if not all, the components of
past socio-cultural systems are preserved in the
archeological record. Our task, then, is to devise
means for extracting this information from our
data. Archaeology is prehistoric ethnology despite
preservation issues.
Binfords counter to the preservation mantra of
traditional archaeologists was picked up and
repeated by his students. Longacre (1970, p. 131), for
example, wrote
If one adopts the view that culture is a systemic
whole composed of interrelated subsystems, then
it is reasonable to assume that all material items
function in a most intimate way within the various subsystems of a cultural system. It follows,
therefore, that the material remains in an archeological site should be highly structured or patterned directly as a result of the ways in which the
extinct society was organized and the ways in
which the people behaved. Thus, the structured
array of archeological data will have a direct relationship to the unobservable organization and
behavior of the extinct society.
What Binford meant by his statements regarding
the preservation mantra would later be said by him
to have been misinterpreted by others (Binford,
1981), but at the time, the statements quoted in the
preceding paragraphs did two things. First, they partially negated the preservation mantra. Second, they

provided a rallying cry for archaeologists who

sought a seat at the high table. For example, a volume edited by Meggers (1968), the original Simpsonite, entitled Anthropological Archaeology in the
Americas, appeared in 1968. (The term paleoanthropology [Longacre, 1968] also was used but did
not gain popularity.) Anthropological archaeology
has as its goal the understanding of past cultures,
and the explanation of diVerences and similarities
found among them (Watson et al., 1971, p. ix). The
implication was clear: Archaeologists could do
anthropology, rather than just dig up artifacts. The
primary goal of prehistoric archeology is to make
contributions to the larger science of anthropology
(Longacre, 1968, p. 389). Archeology must remain
as closely and intimately bound up with general ethnology as possible and constantly contribute to
understandings of social man (Deetz, 1970, p. 115).
Binford presented an argument that recruited
bright young archaeologists who believed they could
earn a seat at the high table. One recruit, SchiVer
(1995, p. 3), reports that by dismissing much of
archaeology as traditionally practiced, Binford was
wiping the slate clean, saying in eVect that a young
person entering archaeology could write on that
slate something signiWcant. A great teacher, Binford
inspired me to join his crusade to transform archaeology into a science. Further, SchiVer (2000, p. 13)
later remarked that I have long been an optimist
that archaeology has unique theoretical contributions to make to the social sciences. Similarly,
Longacre (2000, p. 294) found Binfords addition to
the faculty at the University of Chicago where
Longacre was beginning his doctoral research electrifying to the archaeology graduate students.
Longacre reports that Binford was very supportive
of [Longacres and James Hills] initial attempts at
ceramic sociology but added new directions (p.
294). SchiVer, Longacre, and other graduate students of the 1960s learned what was required to earn
a seat at the high table of anthropologywrite new
anthropological theory.
That the preservation mantra was (only) partially
negated by Binford is easy to show. Longacre (1968,
p. 387) observed:
The very nature of the data imposes severe limitations upon the archeologist. The challenge of
these limits has been responsible for the development of a multitude of ingenious techniques.
Every archeologist must be constantly aware of
the boundaries that his data impose, but he


should likewise constantly seek to bridge

boundaries through the use of sound scientiWc
methods and judgment and, perhaps above all,
Deetz (1970, p. 117) noted that the incompleteness of the record poses a real problem in very
many cases if one expects all portions of a whole cultural system to be represented in some way or
another in the archeological record. His solution
was to abandon the notion that an archeologist is
an anthropologist who digs [because] the traditional
division of responsibilities within anthropology has
unnecessarily restricted the archeologist in achieving
maximum results (p. 123); this is the archaeology as
method mantra. Archaeologists, in Deetzs view,
should do ethnoarchaeologystudy the interaction
of artifacts and human behaviors in an ethnographic context and establish linkages between
them. The latter would grant understandings of the
relationship between the material and nonmaterial
derived from maximum information well controlled
[that] can then be fed back into traditional archeological contexts for more precise inferences (p. 123).
That is, use ethnological and anthropological theory
to explain the archaeological record.
Binford also began to do archaeological research
in ethnographic contexts in order to develop what
he called middle range theory (Binford, 1977, p.
6). Such theory would allow archaeologists to make
statements about the past based on ethnographically
observed linkages between behaviors and artifacts
that would guide conversion of the static archaeological record into an ethnological record of
dynamic human behavior (Arnold, 2003). Binford
(1977, p. 7) suggested that building middle-range
theory should proceed hand in hand with the
development of general theorytheory that concerned our understanding of the processes responsible for change and diversiWcation in the
organizational properties of living [cultural] systems. Binford and Deetz exemplify a major trend in
American archaeology after about 1970. This trend
involves documenting linkages between artifacts
and behaviors. It exists because archaeologists conceive of themselves as users of anthropological theory, so they must rewrite the archaeological record
into something an ethnologist will recognize (hence
the necessity of middle-range theory). Archaeologists use anthropological theory to explain the conversion product. I explore this trend and its nuances
in the following.


After the middle 1970s

Archaeologists working after 1965, many of
whom were newly initiated into the profession,
claimed that archaeology provided unprecedented
data in the form of several million years of cultural
evolution accessible only to an archaeologist (e.g.,
Longacre, 1968; Woodbury, 1968). This claim was
easily countered with the observation that archaeologists merely conWrmed the conjectural evolutionary history erected on the basis of ethnological data
in the nineteenth century by Lewis Henry Morgan,
Edward Burnett Tylor, and others (Carneiro, 2003;
Sanderson, 1990). This was the role attributed to
paleontologists by biologists and geneticists prior to
the 1970s (Maynard Smith, 1984; Sepkoski, 2005).
Performing that role would not gain archaeologists
a seat at the high table, regardless of their unique
access to the deep temporal record of cultural development.
Reid and Whittlesey (1982, pp. 701702) were
explicit about the role of both middle-range and ethnological theory in archaeology: We strongly
maintain that only when past behavior is securely
reconstructed can archaeologists proceed with conWdence to explain it. At this point archaeologists compete with other anthropologists and behavioral
scientists to provide explanations of phenomena
that are interesting and useful to a social group
larger than ourselves. On the one hand, today paleontologists compete mostly among themselves
(rarely with neontologists) to explain the paleontological (paleobiological) record; archaeologists on
the other hand, compete with other anthropologists and behavioral scientists (Reid and Whittlesey, 1982, p. 702) to explain the archaeological
record because what they are explaining is no longer
archaeological. It is, instead, reconstructed (inferred)
behaviorsomething an ethnologist would recognize (e.g., SchiVer, 1988, p. 465). Thus no archaeological theory is necessary (other than middle-range
theory); an ethnologists theories not only suYce as
explanations but are appropriate (once the application of middle-range theory has reconstituted the
static archaeological record into a dynamic behavioral system).
Many archaeologists subscribed to the notions in
the preceding paragraph. A few archaeologists, however, expressed concern. Price (1982, p. 714)
remarked that What is surprising is that the new
archaeology begins its downward deductions at so
resolutely middle a level, precluding signiWcant



generalization and producing a corpus of work

remarkable for its intellectual conservatism. Interest
in the higher levels has, if anything, dwindled. The
focus on the middle level may have been perceived
as a necessary prerequisite to the building of laws
about culture and human behavior, as it was suggested in the middle 1970s that archaeologists have
not yet developed any major theories and these
were dependent in part on laws (Read and LeBlanc,
1978, p. 310). The focus on middle-range issues led
to a softer version of the preservation mantraa
notion that, as I suggested earlier, Binford only partially killed. It is worth exploring the softer version
because of where it leads. I consider this softer version to be the new archaeologys Wrst banner, by
which I mean that it was something big and Xashy,
meant to gain attention. The second banner was the
familiar one of archaeology conceived as anthropology. I consider these two banners in turn.
A softer preservation mantra
Wobst (1989, p. 139) perceived a glaring and
explicit absence of higher-level [explanatory] theory in archaeology. So, too, did others, some of
them blaming the absence on the nearly universal
reliance on anthropological theory, some blaming
other things (e.g., Binford, 1977; Dunnell, 1978;
Meltzer, 1979; Moore and Keene, 1983; OConnell,
1995; SchiVer, 1996; Simms, 1992). Why should such
a lacuna exist? Clark (1987, p. 31) argued that
What we [archaeologists] have now, and have
always had, in place of archaeological theory is a
partial and eclectic, at times even idiosyncratic
dependence upon selected aspects of social anthropology, and other social and natural sciences, that
deWne and validate problems for diVerent segments
of the discipline. The dependence, I suggest, results
from the notion that archaeology is prehistoric ethnology (see also Sullivan, 1992, p. 248).
It seems as if the belief that archaeology is
anthropology or it is nothing is thought to have a
requisite corollary that reads something like the
archaeological record can only be explained with
anthropological theory. Of course, it has long been
recognized that the corollary is unnecessary (e.g.,
Gumerman and Phillips, 1978). Yet, the corollary
remains in the sense that the archaeological record
cannot, in a sense, speak for itself; it must be viewed
through the tint of lenses provided by anthropological theory, or so it seems to be thought by many. The
dependence on anthropological theory is not fatal to

the discipline; it is, however, a form of constraint. As

Sullivan (1992, p. 248) noted, there is a considerable gap between archaeological data and the
descriptive lexicons of archaeology and sociocultural anthropology. Translation of archaeological
data into ethnological data limits explanatory theory to that of anthropology and other social-behavioral sciences. Several individuals have identiWed this
constraint (e.g., Deetz, 1970; Lamberg-Karlovsky,
1970; Meltzer, 1979; Sullivan, 1992; Wobst, 1978).
Trigger (1973, p. 109) stated that he was convinced that one of the weaknesses of much of the
current theorizing in archeology can be traced to the
tendency of some archeologists to treat their discipline as simply the past tense of ethnology or a
kind of paleoanthropology, rather than deWning its
goals in terms of the potentialities of its data and
asking the kinds of questions with which the data of
archeology are best equipped to deal. Trigger then
argued that archaeologists can do little else for two
reasons. First, archeologists should be able to
explain the archeological record in terms of processes such as innovation, diVusion, and adaptation,
which can be studied fully and completely in any
contemporary society (p. 109). But it was paleontologists use of neontologically based evolutionary
theory that denied them a seat at the high table; only
when they identiWed unique processes of evolutionary tempo and mode (based on the coarse temporal
resolution of the paleontological record) did Maynard Smith (1984) welcome them to the high table.
The second reason archaeologists can do little more
than prehistoric ethnology is found in Triggers
(1973, p. 109) rephrasing of the preservation mantra:
Archeological evidence is a far more intractable
source of information about many, if not all, areas
of human behavior than are studies of contemporary man.
The softened, less pessimistic version of the preservation mantra is in part a result of ethnoarchaeological research. A particularly telling example of
the softening is found in two editions of a popular
introductory textbook. In the Wrst edition, Hole and
Heizer (1969, p. 30) state By virtue of their incompleteness, prehistoric data are unlikely to lead to the
generation of new theories except where they come
into conXict with models of what should be that
have been derived from other Welds in the social sciences. Eight years later, Hole and Heizer (1977, pp.
8283) were not so harsh: It is commonplace to
assert that archeological remains represent only a
portion of the things used by people in a culture, and


that even if we were to include all things, we would

still omit a great deal of the essence of a culture.
Under these circumstances archeology cannot be all
that anthropology is nor can it routinely employ
concepts of anthropology. Prehistorians must adapt
these concepts to their particular data. Archaeology is anthropological, if not as thoroughly ethnological as an ethnologist might hope for. Statements
by others also reveal a softer version of the preservation mantra (e.g., Deetz, 1988, p. 16; Spaulding,
1988, p. 267; Upham, 1988; Cowgill, 1989, pp. 7475;
Cordell and Yannie, 1991, p. 100; Jochim, 1991, p.
308; Kelly, 1992, p. 255; SchiVer, 1992, p. 236). The
softer version of the preservation mantra was, in my
view, the only issue that archaeologists after 1970
felt might facilitate their access to the high table. It
reXected the fact that the archaeological record was
now no longer strictly conceived as an incomplete
ethnographic record, but that it was a record that,
with suYcient tenacity, middle-range knowledge,
and cleverness, could be interpreted in ethnological
The second variable that contributed to archaeologys poor self image was repetition of the archaeology is anthropology mantra, as implied by the
quote from Hole and Heizer (1977, pp. 8283)
above. Because archaeology is anthropology,
anthropological theory must guide archaeological
research. This notion becomes the second banner of
the new archaeologists, though by the 1960s it was
an old banner. How or why archaeologists thought
that use of anthropological theory would gain them
access to the high table is unclear, apparently even
to those archaeologists who wanted a seat there.
Exacerbating the problem was the fact that this banner had a ribbon associated with it stating that
archaeology is but method.
Archaeology as anthropology, and as method
Deetz (1988, p. 19) argues that there is no archaeological theory, but only anthropological theory. He
(p. 21) also states that at the level of theoretical formulation, archaeologists are operating as ethnologists, thus echoing (without acknowledgment)
Services (1964) archaeology as method mantra.
Deetz is actually paraphrasing Taylor (1948). In
Spauldings (1988, pp. 268269) view, archaeology is
prehistoric ethnography as a part of scientiWc cultural anthropology. Two beliefs result from this
perspective. First, archaeologists believe that the
archaeological record must be transmogriWed into


something an ethnologist would recognize. Second,

archaeologists are in sole possession of the transmogriWer, resulting in turn in the archaeology as
method mantra. I explore each of these issues brieXy.
Gumerman and Phillips (1978) attribute the tradition of borrowing from anthropology to the belief
that archaeology is anthropology or it is nothing.
They agree with Taylor (1948), Bayard (1969),
Rouse (1972), and Woodbury (1973) that archaeology is but method, independent of any speciWc theory in a behavioral science (Gumerman and
Phillips, 1978, p. 188). Others have more recently
reiterated this opinion (e.g., Deetz, 1988; Moore and
Keene, 1983; Rothschild, 1992; Spaulding, 1968,
1973, 1988), Gumerman and Phillips (1978) suggest
archaeology can build its own theory, but not all
archaeologists agree.
Moore and Keene (1983, p. 4) believe that the
emergence of the new archaeology resulted in general, discipline-wide acceptance of the axiom that
the variability evident in the archaeological record
is the subject matter of general anthropological
theory. The result was that archaeologists pirated
methods from the entire range of social and natural
sciences resulting in archaeology being largely a
body of methods rather than the study of prehistory
or cultural process (Moore and Keene, 1983, pp. 4
5). Anthropological theory suYced as a source of
explanations. Consider the two editions of what is
arguably one of the seminal textbooks of the new
archaeology of the 1960s and 1970s.
Watson et al. (1971, p. 164) suggest that the
unique contribution of archaeology to theory will
concern prehistoric cultural evolution and be independent of those in other sciences that derive from
diVerent subject matter. On this basis they argue
that thus, there is in a sense an archeological theory, although it might be better characterized as
evolutionary anthropology. Thirteen years later,
they were more hesitant to argue that there was distinctly archaeological theory. Archeologists as
anthropologists and social scientists explain how the
archeological record was emplaced, and also they
use archeological data to derive and test generalizations and to construct theories about cultural processes that are represented in the archeological
record (Watson et al., 1984, p. 249). Only archaeological data can be used to help devise and test possible laws and theories about various aspects of
prehistoric cultural change because archeological
data contain the only records of long term information about the technology, social and political



organization, art forms, and so on of past nonliterate human societies (p. 249). But, they lessen this
unique value when they state a soft version of the
preservation mantra: In many cases, the archeological record may not provide the best data for testing
possible generalizations or explanations, even if the
methods of testing have been worked out. Some
problems may be solved more readily with the use of
ethnographic, sociological, or historical data (Watson et al., 1984, p. 250).
The preceding makes clear that in the 1970s and
1980s even archaeologists who were strong advocates of anthropological archaeology were hesitant
to claim a seat at the high table of anthropology.
They may have been hesitant because, as Meggers
(1955) suggested, culture was being redeWned by ethnologists as something (cognitive) that archaeologists believed they could not access. This seems
unlikely, however, given the emergence in the 1980s
that that something might be accessible (see the
review in Watson, 1995). I Wnd it much more likely
that the hesitancy originated in the (constraining)
belief that archaeology is prehistoric ethnography,
which in turn demanded two things. First, the static
archaeological record had to be converted into
dynamic ethnography, which demanded an archaeological conversion kit (middle-range theory). Second, anthropological theory was suYcient and
necessary to explain the converted archaeological
record, reducing archaeology to mere method.
The opinions of ethnologists
After 1960 ethnologists were not as vocal as they
were four to six decades earlier about the secondclass nature of archaeology. Yet, it is easy to
illustrate what ethnologists thought of the new
archaeologists claims that archaeology could contribute anthropological theory. Ethnologists of the
late 1960s cited the preservation mantra (DeVore,
1968; Lee, 1968) as a weakness of anthropological
archaeology, and they variously suggested that
archaeologists wishing to be anthropological had to
be more thoroughly educated and experienced ethnologists (Aberle, 1968; Fried, 1968; Lee, 1968). The
latter would, it was thought, facilitate the derivation
of cultural and human behavioral meaning from the
archaeological record. When archaeologists began
to do ethnography, they did so not because of the
recommendation of ethnologists, but rather because
they wanted to learn how the archaeological record
was formed and about the linkages between artifacts

and behaviors. Ethnologists were concerned that

archaeologists did not know the complexities of
those behaviors, nor did archaeologists know how
to build anthropological theory based on observations of those behaviors. Later ethnologists
expressed other concerns.
Hoebel (1972, p. 131) reiterated his opinion of
1949: Prehistoric culturesmay be reconstructed in
only their thinnest outlines. So much rests on inference from limited facts that enthusiastic opinion and
intellectual prejudice frequently run far beyond the
reasonable limits of the evidence. Ethnologist Leach
(1973, p. 767) remarked that the data of archaeology
are the residues of ancient social systems and the most
that the archaeologists can hope for is he may be able
to establish, with reasonable conWdence, the work
pattern that produced these residuessocial organization as the social anthropologists knows that term,
must forever remain a mystery.
When he argued that ethnology was an historical
science, ethnologist Aberle (1987, p. 556) remarked
that the past is preserved in the present, but it is
imperfectly preserved, both because of entropic
transformations of the structures of the past and
because of loss of information. It is easy to imagine
what he would say of archaeology. Social anthropologist Frederick Gearing found it diYcult to imagine that some archaeologists still believed that
material culture can be mapped isomorphically with
the social and ideological dimensions of culture, as
even a radical change in the former may not cause
changes in ideology or social interaction (Zubrow,
1989, p. 48). Finally, cultural anthropology doyen
Harris (1997, p. 121) remarked Archaeology is to
anthropology as paleontology is to biology. Without
archaeology, anthropologists could neither describe
nor explain the course of cultural evolution. As a
result of the great sweep of time and space studied
by archaeologists, anthropology enjoys a unique
position among the social sciences because it can
observe the operation of long-range trends and can
formulate and test causal theories of cultural evolution. Archaeology served anthropology by using its
unique data to conWrm or refute speculative evolutionary models derived from ethnological data; it
did not contribute unique theory, only anthropologists formulate theory.
Archaeologist Gosden (1999, p. xi) suggests
archaeology has been an importer of anthropological


ideas and suVered a balance of trade problem due to

the lack of export of archaeological results and theories. Things are changing, however. According to
Gosden the change is occurring because anthropologists are realizing that the two subWelds concern
diVerent time spans. Anthropologists are increasingly aware that the traditional 18 months of Weldwork provides a snapshot of society, which it is
diYcult to understand in isolation. The need for historical context is especially acute in areas of the
world with short written histories (Gosden, 1999, p.
11). A realistic conception of the requisite time span
for observing human behavior ethnographically or
archaeologically depends on the question being
asked (Brooks, 1982; Lyman, 2007). Gosden has hit
upon one of two key points, but the one he has hit
upon is the one others identiWed previously.
It is only partially because archaeologists have
access to a much more temporally extensive record
than ethnologists that they can build unique theory,
a point made by many cited here. It is also partially
the scale of temporal resolution to which they have
access that gives archaeology the potential to make
unique contributions, a point few I have cited
explicitly make. The scale of temporal resolution is
much coarser in archaeology than the day-to-day,
season-to-season, year-to-year resolution aVorded
ethnology. A coarse scale of temporal resolution is
precisely what provided paleontology with the
admission fee to the high table of evolutionary theory. In particular, the unique tempo and mode of
evolution as manifest in punctuated equilibrium was
perceptible only with a relatively coarse, millenniumto-millennium, temporal resolution. That is why
neontologists reacted negatively to punctuated
equilibrium; they were not used to conceiving or
perceiving processes at that low power of temporal
resolution. It was because the data of the paleontological record did not Wt the neontologist theory but
instead suggested unique tempos and modes of
evolutionary processes that Eldredge, Gould, Stanley, and others wrote new evolutionary theory and
were eventually welcomed to the high table.
Modern archaeologists are not timid about borrowing models and theories from modern social
science (see references and discussions in Hegmon,
2003; SchiVer, 2000; VanPool and VanPool, 2003),
whether or not they still seek a seat at the high
table. That archaeology has thus far contributed
little to anthropological (or general social science)
theory has been suggested by many and is evidenced by the fact that the list of cultural processes


mentioned today is virtually identical to that mentioned prior to 1950 (Lyman, 2007). To gain access
to the high table, we should follow a suggestion
made more than three decades ago. Plog (1973)
argued that frequency seriation had not been fully
used to explore tempos and modes of cultural
change. I agree and suggest that using frequency
seriation as a form of time-series analysis (Lyman
and Harpole, 2002) would reveal much about the
particulars of the tempo and mode of change, perhaps even tempos and modes that are only visible
I am not suggesting that archaeologists abandon
use of ethnologically documented cultural processes
as explanatory tools, nor am I suggesting that
archaeologists abandon traditional ethnological and
anthropological theories. What I am suggesting is
that a little explored arena that is likely to contain
evidence of unique processesparticularly, tempos
and modes of change, to borrow Simpsons (1944)
wordingis the temporally coarse-grained archaeological record itself. It is there that ethnologically
imperceptible large-scale processes may be revealed.
And, if the history of paleontology is any guide, it is
precisely those sorts of revelations that will gain
archaeologists a seat at the high table of anthropology. To gain those insights, archaeologists must
occasionally discard the tint of the archaeology is
prehistoric ethnology mantra and consider the
archaeological record as potentially revealing something invisible to an ethnologist. It may reveal nothing, but how will we know unless we look?
Christine VanPool and Todd VanPool made suggestions on an early draft that resulted in a clearer
discussion. Three unsympathetic and unmerciful
anonymous reviewers insisted that I Wne-tune several key points; they may not be satisWed with the
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