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  1. David G. Anderson (2005). Why California? The Relevance of California Archaeology and Ethnography to Eastern Woodlands Prehistory. In Michelle Hegmon, B. Sunday Eiselt & Richard I. Ford (eds.), Engaged Anthropology: Research Essays on North American Archaeology, Ethnobotany, and Museology. University of Michigan, Museum of Anthropology.
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  2. Kurt F. Anschuetz (2005). Landscapes as Memory : Archaeological History to Learn From and to Live By. In Michelle Hegmon, B. Sunday Eiselt & Richard I. Ford (eds.), Engaged Anthropology: Research Essays on North American Archaeology, Ethnobotany, and Museology. University of Michigan, Museum of Anthropology.
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  3. Paul Cartledge (1988). Lakonian Art Maria Pipili: Laconian Iconography of the Sixth Century B.C. (Oxford University Committee for Archaeology, Monograph No. 12.) Pp. V+127; 96 B/W Illustrations, 23 Line Drawings. Oxford: O.U. Committee for Archaeology (Distributed by Oxbow Books), 1987. Paper, £22.00. Marlene Herfort-Koch: Archaische Bronzeplastik Lakoniens. (Münstersche Beiträge Zur Archäologie Boreas, 4.) Pp. 150; 22 Pages of B/W Plates, 6 Figs in Text. Münster: Archäologisches Seminar der Westfälischen Wilhelms-Universitat Munster, 1986. Paper. [REVIEW] The Classical Review 38 (02):342-345.
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  4. Saliha Chattoo (2009). Representing a Past: A Historical Analysis of How Gender Biases Influence the Interpretation of Archaeological Remains. Constellations 1 (1).
    The cultural and temporal context that any archaeologist is a part of will necessarily bias the way in which he or she interprets material remains. While interpretation is a crucial part of the archaeological process, the preconceived notions an archaeologist may hold can colour their interpretation of the society in question. Through examples such as the excavations at Knossos in Crete, the effect such biases can have on archaeological interpretation and discourse is studied.
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  5. H. Edwin Jackson (2005). Darkening the Sun in Their Flight" : A Zooarchaeological Accounting of Passenger Pigeons in the Prehistoric Southeast. In Michelle Hegmon, B. Sunday Eiselt & Richard I. Ford (eds.), Engaged Anthropology: Research Essays on North American Archaeology, Ethnobotany, and Museology. University of Michigan, Museum of Anthropology.
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  6. Marzenna Jakubczak (2011). Natura i Bogini. Ekofeministyczna rewizja mitów według Mariji Gimbutas. Kultura I Historia 20.
    In this paper I reflect on the mythocreative potential of Gimbutas’ narrative reconstruction of archaic culture and its impact on the contemporary critique of culture. First, I revise the notion of ‘nature’ in the context of two opposing conceptual paradigms of change-over-time, namely cyclic and linear. Then, I discuss symbolic connotation of ‘Nature – Culture’ interrelationship with special reference to the ‘idyllic vision of Goddess’ proposed by Marija Gimbutas (1921-1994), American archaeologist of Lithuanian origin, the author of the groundbreaking books (...)
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  7. Steven A. LeBlanc (2003). Constant Battles: The Myth of the Peaceful, Noble Savage. St. Martin's Press.
    With armed conflict in the Persian Gulf now upon us, Harvard archaeologist Steven LeBlanc takes a long-term view of the nature and roots of war, presenting a controversial thesis: The notion of the "noble savage" living in peace with one another and in harmony with nature is a fantasy. In Constant Battles: The Myth of the Peaceful, Noble Savage , LeBlanc contends that warfare and violent conflict have existed throughout human history, and that humans have never lived in ecological balance (...)
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