pots decorative and otherwise from around the empire, a pot would be a pot would be a pot. The same would be true of Augustine or St. Thomas Aquinas: pots would be but things made by man, quite possibly in the image of god as an extension of man, but just things all the same. (For St. Thomas, the reference he makes to external substances refers to angels –a godlike, manlike, being.) But again, the point is rather simple: neither pots nor men should be treated as objects. For no other reason has this been and remains a major issue for anthropological and archeological studies. As noted by both Adams and Kuwanwisiwma, “Hopis do not wish to be treated merely as the issue for anthropological and archeological studies, but as partners and collaborators in projects that serve both the anthropological and native communities. (Adams, E. Charles. “Archeology and the Native American: A Case at Hopi,” in E.L. Green. Ed. Ethics and Values in Archeology (New York: Free Press, 1984), pp. 236-242) and Kuwanwisiwma, Leigh. “Hopi Understanding of the Past: A Collaborative Approach,” in B.J. Little, ed. Public Benefits of Archeology (Gainesville: University Press of Florida, 2002), pp. 46-50; as cited in Chip Colwell- Chanthaphonh and T.J. Ferguson. “Memory Pieces and Footprints: Multivocality and the Meanings of Ancient Times and Ancestral Places among the Zuni and Hopi,” American Anthropologist, Vol. 108, Issue 1, p. 158.
15 Kant, Immanuel. Critique of Pure Reason (London: MacMillan Publishers Ltd., 1985), translated by Norman Kemp Smith, p. 41.
16 Weiss, Fredrick. Hegel: The Essential Writings (New York: Harper & Row, 1974), edited and with intro by Fredrich G. Weiss, p. 50.
17 See: Ollman, Bertell. Alienation: Marx’s Conception of Man in a Capitalist Society (New York: Cambridge University Press, 1976); and Althusser, Louis. For Marx (London: NLB, 1977) and Reading Capital (London:NLB, 1977).
18 Friedrich, C.J. (ed.). Totalitarianism: Proceedings of a Conference Held at the American Academy of Arts and Sciences (Cambridge, MA: Harvard University Press, 1954), p. 134.
19 See: Will Kymlicka and Wayne Norman, eds. Citizenship in Diverse Societies (Oxford: Oxford University Press, 2000).
20 Daniel Nettle and Suzanne Romaine trace the cause not just to the development of communications and a global mass culture, but to the agricultural revolution some 10,000 years (though its pace has increased with colonialism and the industrial revolution, and with English becoming the dominant global language). They also point out languages are generally at risk because ethnic minorities and indigenous peoples are forced to abandon their languages and ways of life either by governments or by the lack of economic opportunity. Also drawing connections between the world’s linguistic and biological diversity, they argue preserving an eco-system is best accomplished by preserving the language, and the knowledge and wisdom, of the indigenous people who live within it. See: Daniel Nettle and Suzanne Romaine. Vanishing Voices: The Extinction of the World’s Language (Oxford: Oxford Univeristy Press, 2000).
21 Quoted in Fuller, Timothy (ed.). The Voice of Liberal Learning: Michael Oakeshott on Education (New Haven: Yale University Press, 1989), p. 104.
22 Ibid, p. 39
It should be recognized that Oakeshott’s theory finds compatibility with – if not justification within – more modern attempts at finding layered interpretation and understanding, most specifically through the work of contemporary anthropologists and archeologists who embrace the theory and practice of multivocality. Multivocality, as articulated by these individuals as opposed to computer scientists, is an attempt to move beyond a “contested past,” by enabling “the creation of alternative histories that do not eschew scientific principles while respecting native values of history.” Multivocality is, therefore, a means for examining and articulating how different people construct “narratives and meanings from things past.” For anthropologists and archeologists embracing such a methodology, “multivocality is a key element in establishing such alternative
archeologies, an admixture of humanities and scientific research, a middle path that is both
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