Maximum Rocknroll began in 1977 as a punk rock radio show and became a long-running zine–basically my teenage bible. In it, John No of the Fleshies and Street Eaters has been editing the Teaching Resistance column and I knew him through a class at UC Berkeley, so I thought I’d contribute. Some of it is cribbed from my Teach-Outs and the Progressive Stack blog post, but it’s considerably expanded.
I’ve posted my bit below, but John No has a great introduction to the piece so you should pick up a copy of MRR at your favorite record store, or online. Want to write your own? Email John No at email@example.com.
EAA 2018 is upon us and we have an absolutely incredible line-up of papers for our session, Human, Posthuman, Transhuman Digital Archaeologies. We’ve decided to pre-circulate the papers amongst ourselves (and a few more publicly) and provide 5 minutes of presentation followed by 10 minutes of discussion. This was a bit of a compromise to stay on time, but still leave as much time as possible to discuss the ideas, as we are expecting to publish the session in the EJA. So, here’s the sesh:
Friday 7 September, 14:00 – 18:30, UB220
14:00 Introduction (Marta Diaz-Guardamino Uribe, Cardiff University; Colleen Morgan, University of York; Catherine Frieman, Australian National University)
I was commiserating with another translocated mother; she’s British and raising a son in Hawaii with an American husband, while I’m exactly the opposite. (Yes, I’m fairly sure that York is the opposite of Hawaii, alas.) We had been speaking about the subtle but substantial differences in nomenclature for British and American babies–everything from nappies vs. diapers to how the wheels on the bus go round and round, either all day long or all through town. London Bridge is rebuilt with different materials (silver and gold??) in the UK, whereas in the USA you take the key and lock her up…my fair lady. Needless to say, this all feeds into my shonky, blinkered ethnography of the UK, with this particular instance falling into the chapter on raising children.
Many of Tamsin’s books are from her grandparents who amassed a wealth of literature through teaching and having four children of their own. These are well-loved, disintegrating, and taped-together but remain compelling and most are still in print today. My favorites are the decidedly psychedelic Meg and Mog books (late 1970s):
Though The Tiger Who Came to Tea (1968) is a close second–its ambiguous (anti-fascist?) narrative of a very large furry tiger who eats all the food and all the drink in a house occupied by a little girl and her mummy while daddy’s away is oddly chilling, and requires a greater literary scholar than I to unpick.
Janet & Allan Ahlberg’s Peepo (1981) is another classic British children’s book that I was not familiar with. Without getting too much into the literary devices in the book, it is told from the perspective of a little baby boy who peeps through a hole cut into the next page at various scenes of family life.
While it is not stated, the book is set during WWII, yet portrays a happy domesticity during a devastating war. This would have probably been obvious to any British readers, with the barrage balloon/anti-aircraft blimp in the background of an image of a park, a bombed-out building in the distance, gas mask on the bed, and the father is shown in uniform toward the end of the book.
This is obviously a idealized, heteronormative vision of the British past, one that probably feels true and right and comfortable. Dan tells me that a lot of children’s books are set during this time; my sample and experience are still relatively limited. What caught my attention is the architecture–we live in a similar Victorian terraced house that backs onto a small, paved yard with a tiny garden.
I started noticing the period-specific features of the house, ones that are mostly gone from ours, like the big stove in the kitchen and the outhouse tacked onto the end of the shed. The traces of these remain in our house, and some of our neighbor’s houses still have the back shed.
I realized that you could figure out the interior of the house and the location of the various rooms from a generalized knowledge of the architecture of these houses. This is how ingrained and ubiquitous these terraced houses are in the UK. In fact, after reading the book at least 1,000 times, I reckoned it was close to this set up:
In this modern version the back shed has been converted into a kitchen and the former kitchen is now a dining room.
The interior scenes in Peepo are remarkably consistent, with objects (artefacts) appearing and reappearing as the everyday things interwoven into life. I wondered if the house was based on one from the Ahlbergs’ past, or if terrace houses were so generalizable that elaborate planning of the various scenes was not required. Of course the kitchen is there, with the stove just so, and the clothes horse in the corner.
I also love the book as potential inspiration for archaeological illustrations and reconstructions. It’s not messy, just full, rich with materiality and every object has a used and purposeful feeling to it. Small piles of toys are a playtime interrupted, but not quite cleared away. According to an interview in The Guardian, the illustrator Janet Ahlberg used The Army and Navy Stores Catalogue, 1939-1940 for reference and “would get waylaid in it and sit for ages looking at bread-bins and kettles.”
The book is from a baby’s perspective, watching his family move around him and the details he picks up that might go unnoticed by adults. It also evokes the “daily round,” of waking, daily activity, then bath and bedtime. Out in the back yard he sees:
A bonfire smoking
Pigeons in the sky
His mother cleaning windows
A dog going by
It…is a monster. Weighing in at over 10,700 words, we examine the history of archaeological field drawing to better contextualize the emergence of digital (paperless) field recording and drawing. We reference literature in architecture and design to inform this transition to digital, and find that drawing performs several essential functions in understanding archaeological stratigraphy. From the article:
As drawing has persisted since the beginning of archaeological recording, remained important after the introduction of photography, is characterized as an essential mode of communication and knowledge production within archaeology, and features prominently within abductive reasoning during initial archaeological investigation, a complete abdication to digital recording should be a matter of intense consideration.
Getting the article out was a bit of a fraught process, having to retrospectively include literature that was published after submission (Mobilizing the Past: Recent Approaches to Archaeological Fieldwork in a Digital Age I’m looking at you) and trying to include actual field drawings–it was a real struggle getting pencil drawings on gridded permatrace to be high enough resolution, so I ended up having to digitize the drawing, then had to trace the drawing onto the included photograph to make it extra clear. Layers of irony in that one in the digital/analog back and forth. The editors were great though and really worked hard with us to get it out.
I was especially happy to publish with the esteemed Dr Holly Wright, as this formed part of her dissertation on digital field drawing. She’s a good friend and colleague and it’s always fun to publish with folks. I was also able to include drawings from some pretty legendary archaeologists, Michael House and Chiz Haward.
Chiz was especially helpful and contributed an amazing elevation that he created through both digital and analog drawing. We quote him at length in the article as his integrated workflow was especially informative to our argument. Illustrations from David Mackie and Ben Sharp also feature, as well as some lesser-known dudes such as John Aubrey, General Pitt-Rivers, Stuart Piggott and Mortimer Wheeler. (No women! That’s the subject of some current research, watch this space.)
Anyway, I’d be exceedingly happy if you read this and shared it widely and let me know what you think.
Title: Human, Posthuman, Transhuman Digital Archaeologies
Our engagement with the digital is reformulating the ways in which we (post/humans) engage with/create our worlds. In archaeology, digital processes and media are affording new practices of production, consumption and reception of knowledge, while throwing new light on existing analog methods. The digital is extending our cognitive and sensual capabilities, allowing us to explore previously uncharted grounds, giving us tools to envision the past in different ways, and enabling large datasets to be processed, distributed, and engaged with interactively. During this process, critical appraisal of the archaeological-digital has been relatively limited.
In this session we will evaluate the growing paradigm of digital archaeology from an ontological point of view, showcase the ways digital technologies are being applied in archaeological practice—in the field/lab/studio/classroom—in order to critically engage with the range of questions about past people and worlds into which digital media give us new insights and avenues of approach. We ask how digital media and technology are being applied, whether they are broadening access to the archaeological record and how they are shifting relationships between archaeologists, the archaeological record and the public.
Papers should have a theory-based approach to digital archaeological methods and set the agenda for future investigation. They should discuss the ways digital archaeology is affecting, disrupting and/or enhancing archaeological fieldwork, public archaeology, education and the publication/dissemination of archaeological data. Of particular interest are papers that engage with creativity and making, digital post/transhumanism, query analog methods through digital media, and feminist, indigenous or queer digital archaeologies.
For the session we have determined to pre-circulate papers and have a more general discussion panel at the conference. This will provide us more time and space for truly grappling with the questions at the heart of the session.
It wasn’t her first word, but it was early, and fervent.
MOON. Before “mama” even. MOON. She points at the sky, finger connecting to the bright crescent. It doesn’t seem to matter if it is full, or a thin sliver, or covered by clouds. MOON. She asks after it several times a day, like a friend or a sibling. Now I look out for it as well, check when it rises so we can go out and affirm, yes, MOON.
I’m not the first person to observe how having children changes the way you think about things. Recently Rumaan Alam noted how his children’s awe (or lack thereof) changed how he sees art, citing beloved John Berger’s Ways of Seeing. In On Looking, Alexandra Horowitz guides us to look through the eyes of “experts,” including a geologist, artist, physician, urban sociologist…and a dog and a child.
My Tamsin is a similar age to Horowitz’s 1.5 year old son—Tamsin is also “blessed with the ability to admire the unlovely.” Touching, tasting, being, tripping, laughing. Horowitz compares her son’s investigation of things found on their walk to a kind of archaeology, “exploring the bit of discarded candy wrapper; collecting a fistful of pebbles and a twig and a torn corner of a paperback; swishing dirt back and forth along the ground.” I instantly thought of Angela Piccini’s Guttersnipe, still my favorite archaeology movie, wherein Piccini deftly weaves a Bristol history around personal experience through the medium of curbstones. Really. Watch it.
Certainly having a child changes the way that you walk down the street, but it also changes the way I think about the past. Tamsin delighted in long afternoons at our allotment, picking and eating raspberries, blackberries, currants (tart!), then apples and a wonderful plum tree and grapes in the yard of the house in Greece we were at this summer. She became much better than her slightly near-sighted mother at spotting potential edibles, including birds. I’m not sure she’s better than other children at this sort of thing, and I rather suspect not, but I can’t help but think how it might have been incredibly helpful to have a food-spotter lashed to your back as you go along your way.
I realized that I had always thought of children as a burden in the past. The terror of trying to find a warm place for the night, of running out of food, of not being able to keep up with your group after a difficult childbirth…though obviously and sadly these nightmares persist for many people. I had never thought of a baby as a valued sidekick, as a contributing member of the household. The grave goods accompanying a child could celebrate their acumen, their contributions, something more than a parent’s loss.
After finding small caches of socks in books, bananas in couches (ew) and duplo legos in cooking pots, I also think of small finds and deposits I’ve found archaeologically. What an odd collection of small things, it must be a ritual offering….right? Or I wondered how on earth people could have misplaced that obviously valued object, that gold and pearl earring at the bottom of a cooking pit, etc. Now I think of grimy little magpie hands. Probably both are too reductive and mono-causal, but still.
Whether you attribute finds to children or to obscure rituals, these attributions show both our interpretive biases in approaching archaeological remains but also the potential of broadening and changing our archaeological imagination. I have very little in common with people in the past, as I type this blog out on a glowing screen in front of a fire, but small insights from a biological act that I am pretty sure happened in the past—childbearing—helps me think in different ways about their experiences. Yes, my sample is small…but she is growing all the time and she helps me to see things in new and delightful ways.
In 2008 I wrote a fairly shiny, wide-eyed treatment of the use of Facebook in the classroom, arguing that it provided an opportunity to discuss online privacy and a unique way to engage with archaeology. I gave the option for students to create a fake profile for a 19th century resident Zeta Psi fraternity house, a subject of research for one of the classes, when one could still do such a thing. To wit:
A critical pedagogical engagement in archaeology offers the potential to serve as an emancipatory practice, in that dominant political and historical narratives are challenged with the material record, providing a way for students to examine these narratives within their specific historical context and provide their own interpretations (Conkey and Tringham 1996; Hamilakis 2004).
Social media was a great way to get students to translate taught material and research into a sphere that they are more familiar with and use it to query the historical and archaeological record. Great, fabulous…I wrote the short piece for a teaching prize, which I didn’t get. Oh well, add it to my failure CV ala Shawn Graham.
Fast-forward a decade and I receive a notification specifically calling for examples of innovative use of social media within the classroom. Always too early. Oh well. Anyway, I’ve used social media ever since to disseminate archaeological information in various ways, to an almost tedious extent. This autumn I taught a course called Communicating Archaeology wherein the students used blogs as a platform to host archaeological media that they created themselves. I don’t consider this to be radical in any way, just a convenient way to cohesively host content.
….except. Except that I’ve asked them to use WordPress. I quite like WordPress, perhaps obviously, but my (and my students’) content creation provides their bottom line. I can justify this to a certain extent with my own work in that it is a bit like (wince) academic publishing. Would I feel the same if WordPress was funded by adverts and posts actively helping to undermine elections, ala Facebook? Do I know that they are not?
During my last lecture of Communicating Archaeology I emphasized to the students that on social media, the product is YOU. If you choose to engage with social media you may as well try to use it in a way that will benefit you, as those companies are profiting from your participation. For now the pedagogical balance may fall on a structured, critical engagement with social media, but any use in the classroom needs to fully consider the monetization of content and personal information provided.
An archaeology PhD is an archaeology PhD, right? Well…kinda. Sorta. Actually, there are tremendous differences between the USA and the UK and when you add differences between institutional practices within countries there are a pretty vast array of experiences available. Is one better than the other? It depends on what you expect your CV to look like at the end of your program and what your goals are at the end of your PhD.
Brief translation note: USA calls it graduate school, UK = postgraduate study. In the USA you write your Master’s Thesis and your PhD dissertation, in the UK you write a Master’s dissertation and a PhD thesis. Lecturers in the UK are Assistant Professors in the USA. Confused yet? I’m going to mostly use the USA nomenclature for this post.
Again, I will emphasize that a lot of this is my own personal experience, not the result of a proper longitudinal study so your mileage may vary, objects may be closer than they appear in the mirror, take with a grain of salt, etc.
At York if you apply for a named, funded PhD (usually associated with an existing research project and advertised on Jobs.ac.uk), there is a competitive application process with interviews, etc. If you are applying as an unfunded PhD, you must approach a faculty member with a research project and then you work together to see if it is a feasible PhD project and you either stump up the cash or try to get funding. I’m not going to get into funding too much as it is a changing landscape (particularly with *rexit and *rump) but here’s some information on funding for Master’s and PhDs at York.
The Master’s Degree
My USA Master’s degree was also integrated into my PhD–it was considered the first year of study in the program which is common at USA research institutions. This mildly annoyed some other graduate students who had gone elsewhere to receive their Master’s degrees first. My MA consisted of two semesters (terms) of coursework followed up by a written and oral examination, which is different than non-integrated USA Master’s degrees (called terminal degrees), which can be either 1 or 2 years. All students in the cohort took History and Theory of Archaeology and Archaeological Research Strategies, both team taught by two of the archaeology faculty. No dissertation, but collectively the papers I wrote easily hit the word count required for a UK dissertation (15,000 – 20,000 words).
My PhD process was, even amongst my own cohort, singular. So I’ll try to move into generalizations as much as possible, but given that there is so much variation, you’d best do your own investigations.
USA PhDs take a long time. At Berkeley, the average is 8.1 years. When I tell my UK peers that it took me 7 years to finish, they are usually aghast. I am obviously a slacker or inept (which is probably true) because a full-time UK PhD takes, in theory, 3 years (6 years part-time).
At Berkeley there is a progression process that involves a first year Master’s, writing your field statements (three long literature reviews), a second year review (I don’t even remember this), then writing your dissertation prospectus. You take coursework for at least three years, and there is a public archaeology outreach requirement at Berkeley as well. And you have to prove proficient at a second language. And a pedagogy class. Degrees also usually involve a couple of seasons of fieldwork and sometimes artefact processing so…it can take a while.
At the end of your third year you take your oral qualifying exams. The oral exams are things of legend–I realized that my examiners had 150 years of collective experience. It was pretty awesome, actually–four extremely smart women discussed my research for three hours then we all ate blackberry cobbler together. After advancing to candidacy comes…(wavy hands)…the dissertation writing years. The final defense is a public lecture.
At York (and from what I have heard at other UK institutions) we have thesis advisory panels that consist of your supervisor and at least one additional member of staff. These panels are twice a year and at your second and fourth meeting the panel decides if you have done enough to progress with your degree. After the first meeting, you must submit material at each of these panels. The PhD students also have training workshops to prepare them for both academic and non-academic jobs.
A few other quirks:
UK institutions are quite happy to have undergraduate students who continue on to their Master’s, then PhD, and sometimes even lecturing in the same institution. In the USA it is rare that you will be accepted to the same institution where you completed your undergraduate degree.
In the USA you can and are sometimes expected to take coursework in other departments. I had some outstanding courses from the Berkeley Centre for New Media, including The Social Life of New Media taught by the delightful Nancy Van House.
Some USA PhDs are required to have “outside advisors” who are either from a different department or another institution. Nancy Van House (from the School of Information) was mine.
UK PhDs are generally expected to get 1-2 postdocs before landing a lectureship, whereas USA PhDs can get hired straight into a position. But sometimes they have to adjunct for a while first.
Though it took (relatively) aaaages, the coursework made the USA PhD magical. The Senses of Place course was team-taught by Rosemary Joyce & Ruth Tringham whose combined brilliance cannot be understated. The aforementioned Social Life of New Media. Lithic Technology by the legendary Steve Shackley who assigned absolute (obsidian-filled) mountains of reading. There was 1,000 pages of reading one week, not even lying. Even the undergraduate courses at Berkeley were incredible–I sat in on Laura Nader’s Controlling Processes, a class that was completely worthy of Berkeley’s fiery, radical reputation and is obviously resonant today.
Basically if you can get a fully-funded PhD position at an R1 institution in the USA (and have a decade to spare and can figure out the taxes), go for it. But if you want a very directed course, no GREs or up-front fees, that takes a fraction of the time, a UK Master’s or PhD may be for you.
As I become more familiar with the UK-style Archaeology undergraduate degree, I can’t help but compare it to my USA undergraduate education. Obviously n=1 is a small sample size and this is all painted in very broad strokes, but I thought it might be instructive for others, as I had very little idea of the differences before I changed continents.
I attended the University of Texas, Austin, which is a very large, public university. By very large I mean over 50,000 students and over 24,000 staff. I received two undergraduate BA degrees, in Anthropology and Asian Studies with a minor in Japanese language–I wanted to study the Jomon > Yayoi transition in Japan, but…strayed. That’s beside the point! I received a fairly standard USA liberal arts degree, which means that I studied anthropology and archaeology, sure, but most of my classes were in other subjects such as Astronomy, English, and, for example, a fantastic class on Korean New Wave cinema. Out of the 40 (!!) different courses I took, I had 4 archaeology-specific classes, not including field school and other volunteering gigs. I also taught at the University of California, Berkeley which is a similar size to UT, so some of my experience stems from that equally large, public USA university.
I enjoyed my USA undergraduate degree(s), and there are strong arguments to be had in anthropologically-based archaeological learning, but I’m also very impressed by the breadth and depth of the learning of UK-based archaeology undergraduate students. When I teach 3rd year UK undergraduates they have the same level of understanding as Master’s students in the USA and their reading (in my special topic course at least) is entirely peer-reviewed journal articles. I also made the entire second-year cohort read Ingold, but I wouldn’t necessary recommend it. In theory, USA liberal arts degrees seem to prepare students more broadly for general enrichment (and employment, I suppose) but the UK Archaeology undergraduates certainly seem to do just fine in subjects beyond archaeology, continuing on in law, education, biology, etc.
Other differences include simple things, like books. In the USA, I regularly had $300 book bills each semester (keep in mind this was in the early 2000s before pirated books were available). UK students pretty much expect to have access to all of their course materials from the library and we get major complaints if we don’t have enough copies or if the reading isn’t electronic.
There is also much Much MUCH more contact for UK students than I had–each year I am assigned 5-6 undergraduate supervisees whom I (in theory–they don’t always show up) meet at least twice per term. I meet many other students in office hours, particularly while teaching courses to the entire cohort. We keep close track of and accommodate for student disabilities, are trained in mental health first-aid, and with cohorts of 80-100 students each year, get to know students pretty well. This is probably less different for students who attend small liberal arts colleges in the USA. All of the other undergraduate students in UK courses are generally in the same year and are Archaeology students rather than the large USA Introduction to Archaeology courses (300+ students!), with a very small fraction of students who are actually interested in or have any background in archaeology.
Another difference (which may vary considerably within the UK) is that students learn archaeological field skills from commercial archaeologists, rather than from graduate students or other undergraduates as is often the case in the USA. Also USA students pay extra fees to attend field schools whereas the UK field school is part of the degree.
Dan, Tamsin and I went on the Cooking With Archaeologists podcast to chat about digital archaeology, research in Qatar and the Arabian Gulf and life in the field. It was lovely to speak to Colin and we contributed our super secret recipes for kebabs & a bonus recipe for baba ganoush:
Lamb Shish Kebab
Onions finely diced
Aleppo pepper or Urfa Biber (smoked Turkish pepper)
Ground black pepper
A few drops of lemon juice
Marinade for at least 6 hours and then put onto skewers
Light a BBQ with good lump-wood charcoal and let it get good and hot
Place the aubergines in the hot coals and let them burn until blackened and cooked through.
Scoop out the roasted aubergine, mash with a fork and add a crushed garlic clove, olive oil and salt.
Skewer up your lamb and cook over hot coals until it is just a little pink. Serve with flat bread and garlic labneh (or Greek yogurt)