‘Intensification’ has been a large topic of debate in Australian archaeology. Archaeologists created a model of ‘intensification’ which hypothesises that foraging economies became more specialised, productive and efficient throughout Holocene; essentially a progression of the Pleistocene life (Hiscock, 2008). Others suggested that economic activities have a lengthy time-depth or that more recent economic transformations were not necessarily more efficient nor more sophisticated than those earlier (Hiscock, 2008). The ‘great intensification debate’ is largely concentrated on which social and environmental circumstances might have given rise to economic changes based on the archaeological evidence (Hiscock, 2008).
Discussions in the 1970’s and 1980’s within both sides of the debate indicate population change, behavior change and natural processes to be the large determining factors (Attenbrow, 2004). Many archaeologists accepted there was a continuing increase over time in the number of archaeological sites established and used, as well as in the number of artefacts accumulated in individual sites, particularly in the past 5000 years (eg. Johnson 1979:39; Bowdler1981; Morwood 1984:371, 1986, 1987; Ross 1984, 1985:87; Beaton 1985: 16-18; Fletcher-Jones 1985: 282, 286; Lourandos 1985a: 393-411, 1985b: 38; White and Habgood 1985; Hiscock 1986) (Attenbrow, 2004). Population change refers to the changes in number of people or size of the population, behavioural changes referring to changes to activities such as tool manufacturing, subsistence practices as well as the use of space within a site (Attenbrow, 2004). Whilst natural processes include geomorphological and biological process that may have affected the archaeological record (At...
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...servation is a significant factor in producing chronological differences in the abundance of archaeological objects (Hiscock, 2008) making it questionable as to whether there was any indication of ‘intensification’ occurring, as the foundations of evidence are not present. Abandoning the idea of ‘intensification’ may alter the interpretation of the Indigenous Australian past (Holdaway et al., 2008).
So far today, the term ‘intensification’ generally refers to the changes based on the archaeological evidence during the Holocene. However if the archaeological record during the Pleistocene were more extensive, maybe this term would be granted as more legitimate term to be used for this time. It seems that the archaeological restrictions of Australian Pleistocene has prevented the term from being applied when referring to any economical changes seen before Holocene.
The Australian Aborigines society is relatively well known in Western society. They have been portrayed accurately and inaccurately in media and film. Dr. Langton has attempted to disprove common myths about the infamous Australian society, as has her predecessors, the Berndt’s, and National Geographic author, Michael Finkel; I will attempt to do the same.
Ronald, M, Catherine, H, 1988, The World of the First Australians Aboriginal Traditional Life: Past and Present, Aboriginal Studies Press, Canberra
Debate started to arise when an archaeologist by the name of Thomas D. Dillehay found artifacts of people existing 14,600 years ago, before Clovis, in Monte Verde, a site in southern Chile. These people slept in hide tents, had access to seafood and potatoes, and shared similar characteristics to other artifacts found in North Ame...
Reynolds, H. (1990). With The White People: The crucial role of Aborigines in the exploration and development of Australia. Australia: Penguin Books
Stephen Shennan's concern with how non-state agrarian societies have been characterized by archaeological studies in the past is well founded. Characterizing (and categorizing) non-state societies as stepping-stones evolving into future states is an outdated approach to these studies. The approach he proposed would focus on our understanding the archaeological record as the remains of social practices, rather than generalized social institutions. He refers to Bourdieu's theory of practice, and stresses the need to ground social archaeology in the micro-scale of day-to-day activities in our analyses. The study of long-term change, patterns of inequality, domination and resistance can be investigated through statistical analysis of the distributions of outcomes.
The indigenous Australian culture is one of the world’s oldest living cultures. Despite the negligence and the misunderstanding from the Europeans, Aboriginals were able to keep their culture alive by passing their knowledge by arts, rituals, performances and stories from one generation to another. Each tribe has its own language and way of using certain tools; however the sharing of knowledge with other tribes helps them survive with a bit easier with the usage of efficient yet primitive tools which helps a culture stay alive. Speaking and teaching the language as well as the protection of sacred sites and objects helps the culture stay...
While digging in the far reaches of the African outback, now know as the western part of Kenya, archaeologist Bozo excavated a site that revolutionized the thoughts of the scientific world. At this site they found many interesting artifacts and paintings that included proof of an early civilization. At this time scientists are calling this civilization “Pontu” after one of the paintings suggested that a pontoon was used for transportation across Lake Victoria, one of the adjacent lakes.
Clarke, D., & Maguire, P. (200). Skara Brae: Northern Europe's best preserved neolithic village ; (p. 14). Edinburgh: Historic Scotland.
Evolution can be seen throughout all aspects of life, but for each aspect evolution does not occur in the same process. In his article entitled “Natural Selection, Scale, and Cultural Evolution,” Dunnell emphasizes and explains why evolution has made such a small impact on archaeology. Cultural evolution and biological evolution are not the same. Biological evolution uses theoretical propositions that explain the mechanisms of biological adaptation and evolution. The laws of cultural evolution “are not theoretical propositions but rather empirical generalizations” (Dunnell, 1996: 25). Cultural evolution does not explain the differences among the occurrences cultural phenomena. Dunnell’s main goal is to effectively formulate ways to integrate evolutionary characteristics and anthropological theory (Dunnell, 1996).
Australia’s Indigenous people are thought to have reached the continent between 60 000 and 80 000 years ago. Over the thousands of years since then, a complex customary legal system have developed, strongly linked to the notion of kinship and based on oral tradition. The indigenous people were not seen as have a political culture or system for law. They were denied the access to basic human right e.g., the right to land ownership. Their cultural values of indigenous people became lost. They lost their traditional lifestyle and became disconnected socially. This means that they were unable to pass down their heritage and also were disconnected from the new occupants of the land.
The Aboriginal people of Australia were here thousands of years before European settlement and we forced them to adapt to the changes of environment around them. This change might be for better or worse, but we will never find out. But with the European settlement came the birth of industry, agriculture, forestry, fishing, mining, manufacture, electricity, gas and water just to name a few.
The indigenous people of Australia, called the Aborigines, are the oldest culture found on Earth. Studies show that the Aboriginal genome can be traced back seventy-five thousand years to when this community first migrated from Africa to Australia. As the oldest known continuous culture, their traditions and rituals have thrived even though the world around them has changed so drastically. In this paper I’d like to talk about the history of Aboriginal cultures in Australia, their cultural rituals and how their culture has been so heavily influenced and changed over the last few decades.
Processual Archaeology, was a movement in the archaeological field that began in the 1960‘s and changed the course of archaeology forever. Anthropologists such as Julian Steward were absolutely influential on many archaeologists and anthropologists during the early 1960s with his theories of cultural ecology which established a scientific way of understanding cultures as human adaption to the surrounding environment (Steward, 1955: 36-38). It was approaches such as Stewards that led eventually led to a rejection of culture-historical approaches to the archaeological record and propelled the ideas of cultural evolution and its reaction with the environment. This approach to cultural systems was essentially a rejection of the culture-historical approach of determinism by suggesting that the environment influences culture but is not a deterministic feature and that both culture and the environment were two separate systems that are dependent on each other for change (Steward, 1955: 36).
Weather and climate are immensely influential forces in every society, and central Australia demonstrates this nicely. Throughout history, the influence of weather has been evident. The aborigines, European settlers and modern Australians all had or have to negotiate the impacts of weather in their daily lives. The respective cultures of the aborigines and the Europeans are products of weather and worked together to create modern society in Australia. The modern culture has been produced by a combination of cultural and climatic forces and has changed over time as the different groups within it influenced each other. The cultural aspects that I will focus on in this paper are food and clothing. Both have been carefully shaped by cultural and climatic aspects over time, and demonstrate how the aborigines and European settlers influenced each other.
The cultural innovations analyses presented here illustrate the presence of cumulative cultural evolution in the upper Paleolithic and portray how a steady rate of change continuous with that seen in later human history. This should serve to encourage interests in the internal process of evolution that may tend to produce a smooth curve, including the possible the autocatalytic effects of the increasing technological