Archaeological theory in the context of "Post-processual archaeology"

The archaeological record is the body of physical (not written) evidence about the past. It is one of the core concepts in archaeology, the academic discipline concerned with documenting and interpreting the archaeological record. Archaeological theory is used to interpret the archaeological record for a better understanding of human cultures. The archaeological record can consist of the earliest ancient findings as well as contemporary artifacts. Human activity has had a large impact on the archaeological record. Destructive human processes, such as agriculture and land development, may damage or destroy potential archaeological sites. Other threats to the archaeological record include natural phenomena and scavenging. Archaeology can be a destructive science for the finite resources of the archaeological record are lost to excavation. Therefore, archaeologists limit the amount of excavation that they do at each site and keep meticulous records of what is found. The archaeological record is the physical record of human prehistory and history, of why ancient civilizations prospered or failed and why those cultures changed and grew. It is the story of the human world.

Culture-historical archaeology is an archaeological theory that emphasises defining historical societies into distinct ethnic and cultural groupings according to their material culture.

It originated in the late nineteenth century as cultural evolutionism began to fall out of favor with many antiquarians and archaeologists. It was gradually superseded in the mid-twentieth century by processual archaeology. Cultural-historical archaeology had in many cases been influenced by a nationalist political agenda, being utilised to prove a direct cultural and/or ethnic link from prehistoric and ancient peoples to modern nation-states, something that has in many respects been disproved by later research and archaeological evidence.

Landscape archaeology, previously known as total archaeology, is a sub-discipline of archaeology and archaeological theory. It studies the ways in which people in the past constructed and used the environment around them. It is also known as archaeogeography (from the Greek ἀρχαίος "ancient", and γεωγραφία "earth study"). Landscape archaeology is inherently multidisciplinary in its approach to the study of culture, and is used by pre-historical, classic, and historic archaeologists. The key feature that distinguishes landscape archaeology from other archaeological approaches to sites is that there is an explicit emphasis on the sites' relationships between material culture, human alteration of land/cultural modifications to landscape, and the natural environment. The study of landscape archaeology (also sometimes referred to as the archaeology of the cultural landscape) has evolved to include how landscapes were used to create and reinforce social inequality and to announce one's social status to the community at large. The field includes with the dynamics of geohistorical objects, such as roads, walls, boundaries, trees, and land divisions.

Processual archaeology (formerly, the New Archaeology) is a form of archaeological theory. It had its beginnings in 1958 with the work of Gordon Willey and Philip Phillips, Method and Theory in American Archaeology, in which the pair stated that "American archaeology is anthropology, or it is nothing" (Willey and Phillips, 1958:2), a rephrasing of Frederic William Maitland's comment: "My own belief is that by and by, anthropology will have the choice between being history, and being nothing." The idea implied that the goals of archaeology were the goals of anthropology, which were to answer questions about humans and human culture. This was meant to be a critique of the former period in archaeology, the cultural-history phase in which archaeologists thought that information artifacts contained about past culture would be lost once the items became included in the archaeological record. Willey and Phillips believed all that could be done was to catalogue, describe, and create timelines based on the artifacts.

Proponents of processual archaeology claimed that the rigorous use of the scientific method made it possible to get past the limits of the archaeological record and to learn something about the lifestyles of those who created or used artifacts. Colin Renfrew, a proponent of processual archaeology, observed in 1987 that it focuses attention on "the underlying historical processes which are at the root of change". Archaeology, he noted, "has learnt to speak with greater authority and accuracy about the ecology of past societies, their technology, their economic basis and their social organization. Now it is beginning to interest itself in the ideology of early communities: their religions, the way they expressed rank, status and group identity."

Benjamin Irving Rouse (August 29, 1913 – February 24, 2006) was an American archaeologist on the faculty of Yale University best known for his work in the Greater and Lesser Antilles of the Caribbean, especially in Haiti. He also conducted fieldwork in Florida and Venezuela. He made major contributions to the development of archaeological theory, with a special emphasis on taxonomy and classification of archaeological materials and studies of human migration.

Marxist archaeology is an archaeological theory that interprets archaeological information using the framework of dialectical materialism, which is often short-handed as Marxism.

Although neither Karl Marx nor Friedrich Engels specifically analyzed how archaeology supported a materialist conception of history, Marx indicated as much in Capital, where he wrote that "relics of bygone instruments of labour possess the same importance for the investigation of extinct economic forms of society, as do fossil bones for the determination of extinct species of animals". Engels elaborated further that "it is from the history of nature and human society that the laws of dialectics are abstracted" which situates archaeology as part of that discovery process. Further, Engels sought to define three essential principles of dialectical materialist theory as "transformation of quantity into quality and vice versa; (...) the interpenetration of opposites; (and) the negation of the negation". Thus, Marxist archaeology examines the material record for indicators of the transformation of society and/or nature, and of the oppositional material and social forces that engender change, as frames for interpreting the archaeological record.

Cognitive archaeology is a theoretical perspective in archaeology that focuses on the ancient mind. It is divided into two main groups: evolutionary cognitive archaeology (ECA), which seeks to understand human cognitive evolution from the material record, and ideational cognitive archaeology (ICA), which focuses on the symbolic structures discernable in or inferable from past material culture.