By Duccio Bonavia, Rogger Ravines, Javier Pulgar Vidal, Ramiro Matos, William H. Isbell, Donald E. Thompson, Waldemar Espinoza Soriano, George Petersen
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Extra info for Pueblos y culturas de la Sierra Central del Perú
In such a case, there seems to be a morality in allowing people to meet their basic needs through digging up and selling their heritage, if that is what they want to do. So here, we seem to have an alternative universal right – that people should be allowed to make their own decisions about their own past. On the whole we accept, and this is included in many UNESCO statements, that each nation state has the right to deal with its own past. But more recently, this right has been extended to non-state groups.
Parents in economically marginalized communities lose their children to urban jobs and children become ashamed of their poor and traditional parents. Both pride in heritage and the creation of local jobs can alleviate this situation, not as an attempt to reinter the past but as a way forward. When archaeologists equate continuity of cultural descent with authenticity, they contribute to an oppressive construction of tradition and community, in which indigenous or local claims to the right to manage and interpret the past entail some sort of ethnic posturing in the present.
Free Press, New York. , 1999, The Mysterious Maya of National Geographic. Journal of Latin American Anthropology 4(1): 166–197. , 2006, St. Lawrence Island’s Legal Market in Archaeological Goods. In Archaeology Cultural Heritage and the Antiquities Trade, edited by N. Brodie, M. Kersel, C. W. Tubb, pp. 98–132. University Press of Florida, Tallahassee. , 2008, Comment: Indiana Jones is no bad thing for science. New Scientist 2656: 20. , 2003, Archaeology and Nation Building: A View from Central America.
Pueblos y culturas de la Sierra Central del Perú by Duccio Bonavia, Rogger Ravines, Javier Pulgar Vidal, Ramiro Matos, William H. Isbell, Donald E. Thompson, Waldemar Espinoza Soriano, George Petersen