Pedarapu Chenna Reddy, born 1959, Indian archaeologist; contributed articles.

A four-volume collection that brings together the Anglophone literature of heritage studies. This collection is interdisciplinary, with research drawn from the three disciplines of archaeology, architecture and history traditionally associated with material heritage, and also from subjects such as geography, anthropology, museology, and others.

This book examines the relationship between archaeological tourism and professional archaeology. To do so, it explores the connection – most visibly through nationalism and global capitalism - from its origins in the early modern period to World War II. How separate is the development of archaeological tourism from that of the formation of archaeology as a discipline? And do the fields operate in two different worlds? Scholarly discussions have largely treated them as distinct fields with no connection, while histories of archaeology, in particular, have focused on aspects such as the history of archaeological discoveries, archaeological thought and, more recently, the political relationship between archaeology and nationalism and other ideologies. Largely missing from all these accounts has been an examination of how archaeology has been incorporated into society, for example through something that all humans enjoy – leisure – in the form of archaeological tourism. Moreover, just as histories of archaeology have largely ignored the connection between archaeology and tourism, so too has tourism in the reverse direction. Recent studies on tourism have centered on topics such as economy (sustainable and recession tourism) and new types of tourism (including ecotourism and medical tourism).

Cultural heritage is material – tangible and intangible – that signifies a culture’s history or legacy. It has become a venue for contestation, ranging in scale from protesting to violently claimed and destroyed. But who defines what is to be preserved and what is to be erased? As cultural heritage becomes increasingly significant across the world, the number of issues for critical analysis and, hopefully, mediation, arise. The issue stems from various groups: religious, ethnic, national, political, and others come together to claim, appropriate, use, exclude, or erase markers and manifestations of their own and others’ cultural heritage as a means for asserting, defending, or denying critical claims to power, land, and legitimacy. Can cultural heritage be well managed and promoted while at the same time kept within parameters so as to diminish contestation? The cases herein rage from Greece, Spain, Egypt, the UK, Syria, Zimbabwe, Italy, the Balkans, Bénin, and Central America.

The Presented Past is concerned with the differences between the comparatively static, well-understood way in which the past is presented in schools, museums and at historic sites compared to the approaches currently being explored in contemporary archaeology. It challenges the all-too-frequent representation of the past as something finished, understood and objective, rather than something that is `constructed' and therefore open to co-existing interpretations and constant re-interpretation. Central to the book is the belief that the presentation of the past in school curricula and in museum and site interpretations will benefit from a greater use of non-documentary sources derived from archaeological study and oral histories. The book suggests that a view of the past incorporating a larger body of evidence and a wider variety of understanding will help to invigorate the way history is taught. The Presented Past will be of interest to teachers, archaeologists, cultural resource managers, in fact anyone who is concerned with how the past is presented.

Defining "culture" is an important step in undertaking archaeological research. Any thorough study of a particular culture first has to determine what that culture contains-- what particular time period, geographic region, and group of people make up that culture. The study of archaeology has many accepted definitions of particular cultures, but recently these accepted definitions have come into question. As archaeologists struggle to define cultures, they also seek to define the components of culture. This volume brings together 21 international case studies to explore the meaning of "culture" for regions around the globe and periods from the Paleolithic to the Bronze Age and beyond. Taking lessons and overarching themes from these studies, the contributors draw important conclusions about cultural transmission, technology development, and cultural development. The result is a comprehensive model for approaching the study of culture, broken down into regions (Russia, Continental Europe, North America, Britain, and Africa), materials (Lithics, Ceramics, Metals) and time periods. This work will be valuable to all archaeologists and cultural anthropologists, particularly those studying material culture.

This volume presents an insightful critical analysis of the culture history approach to Americanist anthropology. Reasons for the acceptance and incorporation of important concepts, as well as the paradigm's strengths and weaknesses, are discussed in detail. The framework for this analysis is founded on the contrast between two metaphysics used by evolutionary biologists in discussing their own discipline: materialistic/populational thinking and essentialistic/typological thinking. Employing this framework, the authors show not only why the culture history paradigm lost favor in the 1960s, but also which of its aspects need to be retained if archaeology is ever to produce a viable theory of culture change.