In the past few decades, much political-philosophical reflection has been dedicated to the realm of "the political." Many of the key figures in contemporary political theory—Jacques Rancière, Alain Badiou, Reinhart Koselleck, Giorgio Agamben, Ernesto Laclau, and Slavoj i ek, among others—have dedicated themselves to explaining power relations, but in many cases they take the concept of the political for granted, as if it were a given, an eternal essence. In An Archaeology of the Political, Elías José Palti argues that the dimension of reality known as the political is not a natural, transhistorical entity. Instead, he claims that the horizon of the political arose in the context of a series of changes that affirmed the power of absolute monarchies in seventeenth-century Europe and was successively reconfigured from this period up to the present. Palti traces this series of redefinitions accompanying alterations in regimes of power, thus describing a genealogy of the concept of the political. Perhaps most important, An Archaeology of the Political brings to theoretical discussions a sound historical perspective, illuminating the complex influences of both theology and secularization on our understanding of the political in the contemporary world.

For thousands of years, the geography of Eurasia has facilitated travel, conquest and colonization by various groups, from the Huns in ancient times to the Union of Soviet Socialist Republics in the past century. This book brings together archaeological investigations of Eurasian regimes and revolutions ranging from the Bronze Age to the modern day, from Eastern Europe and the Caucasus in the west to the Mongolian steppe and the Korean Peninsula in the east. The authors examine a wide-ranging series of archaeological studies in order to better understand the role of politics in the history and prehistory of the region. This book re-evaluates the significance of power, authority and ideology in the emergence and transformation of ancient and modern societies in this vast continent.

To understand the inner-workings and motivations of states one must understand how and why they came into existence in the first place. This book describes how states formed in Egypt and Mesopotamia, China and the Andes, and also how the Indus Civilization functioned without a state. --

This volume examines the commensal politics of early states and empires and offers a comparative perspective on how food and feasting have figured in the political calculus of archaic states in both the Old and New Worlds. It provides a cross-cultural and comparative analysis for scholars and graduate students concerned with the archaeology of complex societies, the anthropology of food and feasting, ancient statecraft, archaeological approaches to micro-political processes, and the social interpretation of prehistoric pottery.

Performances in the premodern communities shaped identities, created meanings, generated and maintained political control. But unlike other social scientists, archaeologists have not worked much with these concepts. Archaeology of Performance shows how the notions of theatricality and spectacle are as important economics and politics in understanding how ancient communities work. Without sacrificing conceptual rigor, the contributors draw on the wide-ranging literature on performance. Without sacrificing material evidence, they try to see how performance creates meaning and ideology. Drawing on evidence from societies large and small, Archaeology of Performance offers an important new ways of understanding ancient theaters of power.

The editors and contributors to this volume focus on the inherent political nature of archaeology and its impact on the practice of the discipline. Pointing to the discipline’s history of advancing imperialist, colonialist, and racist objectives, they insist that archaeology must rethink its muted professional stance and become more overtly active agents of change. The discipline is not about an abstract “archaeological record” but about living individuals and communities, whose lives and heritage suffer from the abuse of power relationships with states and their agents. Only by recognizing this power disparity, and adopting a political ethic for the discipline, can archaeology justify its activities. Chapters range from a critique of traditional ethical codes, to examinations of the capitalist motivations and structures within the discipline, to calls for an engaged, emancipatory archaeology that improves the lives of the people with whom archaeologists work. A direct challenge to the discipline, this volume will provoke discussion, disagreement, and inspiration for many in the field.

This volume challenges traditional narratives on power, moving away from elite-centered models and focusing instead on the archaeology of commoners.