By Koji Mizoguchi
This daring and illuminating learn examines the position of archaeology within the formation of the trendy eastern state and explores the strategies during which archaeological perform is formed by means of nationwide social and highbrow discourse. prime eastern archaeologist Koji Mizoguchi argues that an realizing of the previous has been a crucial part within the construction of nationwide identities and glossy country states and that, on account that its emergence as a unique educational self-discipline within the glossy period, archaeology has performed a massive function in shaping that figuring out. via analyzing in parallel the uniquely excessive technique of modernisation skilled through Japan and the background of jap archaeology, Mizoguchi explores the shut interrelationship among archaeology, society and modernity, assisting to give an explanation for why we do archaeology within the means that we do. This publication is key analyzing for anyone with an curiosity within the historical past of archaeology or sleek Japan.
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Extra info for Archaeology, Society and Identity in Modern Japan
Those dichotomous viewpoints epitomise the difference between the ‘perennialist’ (Smith) and ‘modernist’ (Anderson) approaches competing in the study of nationalism today (cf. Smith 2001, Chapter 3). According to Ernest Gellner, though, Smith and Anderson are not in such sharp dispute as they might seem (Gellner 1983). Gellner argues that differences which had potential for differentiating groups including what can be called ‘nations’ were not problematised until the time industrialisation resulted in the uneven distribution of wealth relating to status/positional differentiation in individual political units/states (Gellner 1983).
We shall not get into the issue of how to solve this here. What is important for the current argument is that this inevitable/intrinsic indeterminacy in communication causes a number of serious problems with profound social implications for the practice of archaeology today. I have to begin by saying that this indeterminacy is the very source of archaeological imagination: indeterminacy stimulates the generation of new problems, new solutions, and new perspectives in archaeology. In other words, second-order observations are vital for the healthy reproduction of archaeology as a communication system.
Anthony Smith emphasises that the existence of groupings which can be called ‘nations’ (by nations he means ‘felt and lived communities whose members share a homeland and a culture’ (2001, 12)) predates the emergence of the nation-state and nation-states were often formed from such nations (Smith 2001). In contrast, Benedict Anderson has pointed out that in many cases it was the emergence of a state, which was a politically integrated unit with clearly drawn boundaries (not ‘frontiers’, which are fundamentally ﬂuid), that resulted in the articulation of an ethnicity and its underpinning tradition(s) including a national vernacular language and literary tradition (Anderson 1991).