How the mind works

To raise the question of the nature of narrative is to invite reflection on the very nature of culture and, possibly, even on the nature of humanity itself. So natural is the impulse to narrate, so inevitable is the form of narrative for any report of the way things really happened, that narrativity could appear problematical only in a culture in which it was absent-absent or, as in some domains of contemporary Western intellectual and artistic culture, programmatically refused. As a panglobal fact of culture, narrative and narration are less problems than simply data. As the late (and already profoundly missed) Roland Barthes remarked, narrative "is simply there like life itself. . international, transhistorical, transcultural."' Far from being a problem, then, narrative might well be considered a solution to a problem of general human concern, namely, the problem of how to translate knowing into telling,2 the problem of fashioning human experience into a form assimilable to structures of meaning that are generally human rather than culture-specific. We may not be able fully to comprehend specific thought patterns of another culture, but we have relatively less difficulty understanding a story coming from another culture, however exotic that

/pdf/the-value-of-narrativity-in-the-representation-of-reality-33noyvckm3.pdf

The Value of Narrativity in the Representation of Reality

Review(s) of: At a Crossroads: Archaeology and First Peoples in Canada, edited by George P. Nicholas and Thomas D. Andrews (1997). Archaeology Press, Simon Fraser University, Bumaby, Canada. ISBN 0964911815.

At A Crossroads: Archaeology And First Peoples In Canada

https://zenodo.org/record/6990636/files/Nikita%20et%20al.%202022%20J%20Archaeol%20Sci%20Rep.pdf

Archaeological Science Classroom Activities: A free multi-lingual pedagogical resource in archaeological science

This practice insight describes community consultation and creation of an exhibit that was installed in a local museum to share findings from research involving excavations of historic cemeteries. Two individuals who had been buried in unmarked sites in historic cemeteries in the town of Lawrence, in the Otago region of New Zealand were exhumed for bioarchaeological research that included biochemical methods. Results were combined with cultural and environmental information from the Otago goldrush era to reconstruct lives of these settlers and tell their stories in the exhibit described here. Community values about exhibit representations related to human remains were explored through 16 semi-structured stakeholder interviews. Interviewees overwhelmingly but not unanimously supported the creation of an exhibit about this research. Interviewees recommended things to exclude from the exhibit (human remains or images of them) as well as information and objects to include. Information was compiled from multiple sources, including: existing bioarchaeological research findings; interviews with descendant groups, community, and other stakeholders; and historical archives. Information from these multiple sources was combined to create osteobiographies of two individuals — a woman and a Chinese journeyman — who had lived in Lawrence during the goldrush period (1850–1910). These osteobiographies formed the basis of an exhibit that was created and installed in a community museum in the town where their graves were located. 

/pdf/life-and-death-on-the-tuapeka-goldfields-stakeholder-input-3m6jie2v.pdf

Life and Death on the Tuapeka Goldfields — stakeholder input for a community museum's bioarchaeology-based exhibit

Communicating archaeology to non-expert audiences can convey the value of the discipline, implant respect for heritage, and connect descendant communities to their past. A challenge facing archaeology communicators is to translate complex ideas while retaining their richness and maximizing audience engagement. This article discusses how archaeologists can effectively communicate with non-experts using narrative and visual tools. We provide a communication strategy and three case studies from North America. The examples include the packaging of archaeological theory in the shape of mystery novels for student consumption; the use of artwork to anchor archaeological narratives in public outreach; and, the use of historical fiction to reformat archaeological content for Indigenous communities. We conclude with a discussion of outreach capacities and some of the risks and rewards of professional interactions with nonarchaeologists.

/pdf/grand-challenge-no-5-communicating-archaeology-outreach-and-o9xuumghl8.pdf

GRAND CHALLENGE No. 5: COMMUNICATING ARCHAEOLOGY Outreach and Narratives in Professional Practice

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GRAND CHALLENGE No. 5: COMMUNICATING ARCHAEOLOGY Outreach and Narratives in Professional Practice