An Archaeology of Resistance: Materiality and Time in an African Borderland studies the tactics of resistance deployed by a variety of indigenous communities in the borderland between Sudan and Ethiopia. The Horn of Africa is an early area of state formation and at the same time the home of many egalitarian, small scale societies, which have lived in the buffer zone between states for the last three thousand years. For this reason, resistance is not something added to their sociopolitical structures: it is an inherent part of those structures—a mode of being. The main objective of the work is to understand the diverse forms of resistance that characterizes the borderland groups, with an emphasis on two essentially archaeological themes, materiality and time, by combining archaeological, political and social theory, ethnographic methods and historical data to examine different processes of resistance in the long term.

This Handbook is the first comprehensive survey of a rapidly expanding sub-field in archaeology, the study of the present and recent past. It seeks to explore the boundaries of this emerging area, to develop a tool-kit of concepts and methods, which are applicable to this new sub-field, and to suggest important future trajectories for research.

Archaeology of Spiritualties provides a fresh exploration of the interface between archaeology and religion/spirituality. Archaeological approaches to the study of religion have typically and often unconsciously, drawn on western paradigms, especially Judaeo-Christian (mono) theistic frameworks and academic rationalisations. Archaeologists have rarely reflected on how these approaches have framed and constrained their choices of methodologies, research questions, hypotheses, definitions, interpretations and analyses and have neglected an important dimension of religion: the human experience of the numinous - the power, presence or experience of the supernatural. Within the religions of many of the world’s peoples, sacred experiences – particularly in relation to sacred landscapes and beings connected with those landscapes – are often given greater emphasis, while doctrine and beliefs are relatively less important. Archaeology of Spiritualities asks how such experiences might be discerned in the archaeological record; how do we recognize and investigate ‘other’ forms of religious or spiritual experience in the remains of the past?. The volume opens up a space to explore critically and reflexively the encounter between archaeology and diverse cultural expressions of spirituality. It showcases experiential and experimental methodologies in this area of the discipline, an unconventional approach within the archaeology of religion. Thus Archaeology of Spiritualities offers a unique, timely and innovative contribution, one that is also challenging and stimulating. It is a great resource to archaeologists, historians, religious scholars and others interested in cultural and religious heritage.

Paul Ricoeur is one of the giants of contemporary continental philosophy and one of the most enduring and wide-ranging thinkers in the twentieth century, publishing major works ranging from existentialism and phenomenology to psychoanalysis, politics, religion and the theory of language. Richard Kearney offers a critical engagement with the work of Ricoeur, beginning with a general introduction to his hermeneutic philosophy. Part one explores some of the main themes in Ricouer's thought under six headings: phenomenology and hermeneutics; language and imagination; myth and tradition; ideology and utopia; evil and alterity; poetics and ethics. The second part comprises five dialogical exchanges which Kearney has conducted with Ricoeur over the last three decades (1977-2003), charting and explaining his intellectual itinerary. This book is aimed at a broad student readership as well as the general intelligent reader interested in knowing more about one of the most enduring major figures in contemporary continental philosophy.

In The Freudian Reading, Lis Moller examines the premises, procedures, and objectives of psychoanalytic reading in order to question the kind of knowledge such readings produce. But above all she questions the role of Freud as master explicator.

New forms of archaeology are emerging which position the discipline firmly within the social and cultural sciences. These approaches have been described as "post processual" or "interpretive" archaeology, and draw on a range of traditions of enquiry in the humanities, from Marxism and critical theory to hermeneutics, feminism, queer theory, phenomenology and post-colonial thinking. This volume gathers together a series of the canonical statements which have defined an interpretive archaeology. Many of these have been unavailable for some while, and others are drawn from inaccessible publications. In addition, a number of key articles are included which are drawn from other disciplines, but which have been influential and widely cited within archaeology. The collection is put into context by an editorial introduction and thematic notes for each section.

Using numerous illustrations and case studies, the author maps out the creative process involved in producing interactive media, such as CD-ROM productions and network applications. Looking at concrete outstanding examples, various contributions by international multimedia authors, designers, and artists shed light on the role and function of interactive media in the context of exhibitions, museums, cultural learning, entertainment, film, and television. The publication explores methods and strategies of interactive dramaturgy that go beyond interactive storytelling. The emphasis is on new modes of dramaturgy, where the user is actively involved, cooperation among users is supported, and repeated visits are motivated.

Most practising archaeologists have preferred to leave the deep theories of what lies behind their methods and perceptions on one side. Now archaeologists have faced up to the difficult task of making (or not making) the connections between the past, interpretation and the present. The writers of this volumes address the problems of archaeology, sometimes warily and sometimes with enthusiasm. The connections are not easy to accomplish: a great deal of theory seems of little relevance to the everyday practice of archaeology, and much of post-structuralism refers exclusively back to itself rather than to the more specific concerns of a historical discipline. But where the junction between post-structuralism and archaeology can be made, the results are innovative and enriching. Originally published in 1990.

Sigmund Freud infamously referred to women's sexuality as a “dark continent” for psychoanalysis, drawing on colonial explorer Henry Morton Stanley’s use of the same phrase to refer to Africa. While the problematic universalism of psychoanalysis led theorists to reject its relevance for postcolonial critique, Ranjana Khanna boldly shows how bringing psychoanalysis, colonialism, and women together can become the starting point of a postcolonial feminist theory. Psychoanalysis brings to light, Khanna argues, how nation-statehood for the former colonies of Europe institutes the violence of European imperialist history. Far from rejecting psychoanalysis, Dark Continents reveals its importance as a reading practice that makes visible the psychical strife of colonial and postcolonial modernity. Assessing the merits of various models of nationalism, psychoanalysis, and colonialism, it refashions colonial melancholy as a transnational feminist ethics. Khanna traces the colonial backgrounds of psychoanalysis from its beginnings in the late nineteenth century up to the present. Illuminating Freud’s debt to the languages of archaeology and anthropology throughout his career, Khanna describes how Freud altered his theories of the ego as his own political status shifted from Habsburg loyalist to Nazi victim. Dark Continents explores how psychoanalytic theory was taken up in Europe and its colonies in the period of decolonization following World War II, focusing on its use by a range of writers including Jean-Paul Sartre, Simone de Beauvoir, Octave Mannoni, Aimé and Suzanne Césaire, René Ménil, Frantz Fanon, Albert Memmi, Wulf Sachs, and Ellen Hellman. Given the multiple gendered and colonial contexts of many of these writings, Khanna argues for the necessity of a postcolonial, feminist critique of decolonization and postcoloniality.

The author argues that Foucault's archaeology is an attempt to separate historical and philosophical analysis from the evolutionary model of nineteenth-century biology and to establish a new form of social thought based on principles similar to field theory in twentieth-century physics. She examines Foucault's view of the relationship between power and knowledge and goes on to discuss the new concepts of space, time, subject, and causality expressed in relativity theory, quantum mechanics, Saussurean linguistics, and Foucault's literary essays." Originally published in 1983. A UNC Press Enduring Edition -- UNC Press Enduring Editions use the latest in digital technology to make available again books from our distinguished backlist that were previously out of print. These editions are published unaltered from the original, and are presented in affordable paperback formats, bringing readers both historical and cultural value.