Scott Creighton Popular Books

Scott Creighton Biography & Facts

Pseudoarchaeology—also known as alternative archaeology, fringe archaeology, fantastic archaeology, cult archaeology, and spooky archaeology—is the interpretation of the past by people who are not professional archaeologists and who reject or ignore the accepted data gathering and analytical methods of the discipline. These pseudoscientific interpretations involve the use of artifacts, sites or materials to construct scientifically insubstantial theories to strengthen the pseudoarchaeologists' claims. Methods include exaggeration of evidence, dramatic or romanticized conclusions, use of fallacious arguments, and fabrication of evidence. There is no unified pseudoarchaeological theory or method, but rather many different interpretations of the past which are jointly at odds with those developed by the scientific community. These include religious philosophies such as creationism or "creation science" that apply to the archaeology of historic periods such as those that would have included the supposed worldwide flood myth, the Genesis flood narrative, Nephilim, Noah's Ark, and the Tower of Babel. Some pseudoarchaeological theories concern the idea that prehistoric and ancient human societies were aided in their development by intelligent extraterrestrial life, an idea propagated by those such as Italian author Peter Kolosimo, French authors Louis Pauwels and Jacques Bergier in The Morning of the Magicians (1963), and Swiss author Erich von Däniken in Chariots of the Gods? (1968). Others instead argue there were human societies in the ancient period which were significantly technologically advanced, such as Atlantis, and this idea has been propagated by some people such as Graham Hancock in his publication Fingerprints of the Gods (1995). Pseudoarchaeology has also been manifest in Mayanism and the 2012 phenomenon. Many alternative archaeologies have been adopted by religious groups. Fringe archaeological ideas such as archaeocryptography and pyramidology have been endorsed by religions ranging from the British Israelites to the theosophists. Other alternative archaeologies include those that have been adopted by members of New Age and contemporary pagan belief systems. Academic archaeologists have often criticised pseudoarchaeology, with one of the major critics, John R. Cole, characterising it as relying on "sensationalism, misuse of logic and evidence, misunderstanding of scientific method, and internal contradictions in their arguments". The relationship between alternative and academic archaeologies has been compared to the relationship between intelligent design theories and evolutionary biology by some archaeologists. Etymology Various terms have been employed to refer to these non-academic interpretations of archaeology. During the 1980s, the term "cult archaeology" was used by some people such as John R. Cole (1980) and William H. Stiebing Jr. (1987). "Fantastic archaeology" was used during the 1980s as the name of an undergraduate course at Harvard University taught by Stephen Williams, who published a book with the same title. During the 2000s, the term "alternative archaeology" began to be instead applied by academics like Tim Sebastion (2001), Robert J. Wallis (2003), Cornelius Holtorf (2006), and Gabriel Moshenka (2008). Garrett F. Fagan and Kenneth Feder (2006) however claimed this term was only chosen because it "imparts a warmer, fuzzier feel" that "appeals to our higher ideals and progressive inclinations". They argued that the term "pseudoarchaeology" was much more appropriate, a term also used by other prominent academic and professional archaeologists such as Colin Renfrew (2006). Other academic archaeologists have chosen to use other terms to refer to these interpretations. Glyn Daniel, the editor of Antiquity, used the derogative term "bullshit archaeology", and similarly the academic William H. Stiebing Jr. noted that there were certain terms used for pseudoarchaeology that were heard "in the privacy of professional archaeologists' homes and offices but which cannot be mentioned in polite society". Description Pseudoarchaeology can be practised intentionally or unintentionally. Archaeological frauds and hoaxes are considered intentional pseudoarchaeology. Genuine archaeological finds may be converted to pseudoarchaeology unintentionally by unscientific interpretation. (cf. confirmation bias) A type of pseudoarcheology of the Middle East has created a pseudo-history of Babylon the great, in contradiction to Judeo-Christian and Biblical history, resulting in the production of fraudulent cuneiform tablets, as clay tablets are difficult to date. "By 1904, during the early period of cuneiform tablet collecting, J. Edgar Banks, a Mesopotamian explorer and tablet dealer, estimated that nearly 80% of tablets offered for sale in Baghdad were fakes. In 2016, Syria's Director General for Antiquities and Museums reported that approximately 70% of seized artifacts in the country are fakes." Especially in the past, but also in the present, pseudoarchaeology has been affected by racism, which can be suggested by attempts to attribute ancient sites and artefacts to ancient Egyptians, Hebrew Lost Tribes, Pre-Columbian trans-oceanic contact, or even extraterrestrial intelligence rather than to indigenous peoples. Practitioners of pseudoarchaeology often criticize academic archaeologists and established scientific methods, claiming that conventional science has ignored critical evidence. Conspiracy theories may be invoked, in which "the Establishment" colludes in suppressing evidence. Countering the misleading "discoveries" of pseudoarchaeology binds academic archaeologists in a quandary, described by Cornelius Holtorf as whether to strive to disprove pseudoarchaeology by "crusading" methods or to concentrate on better public knowledge of the sciences involved; Holtorf suggested a third method, relativist and contextualised, by identifying the social and cultural demands that both scientific and alternative archaeologies address and by identifying the engagement of present people with the material remains of the past in terms of critical understanding and dialogue with "multiple pasts", such as Barbara Bender explored for Stonehenge. In presenting the quest for truth as process rather than results, Holtorf quoted Gotthold Lessing (Eine Duplik, 1778): If God were to hold in his right hand all the truth and in his left the unique ever-active spur for truth, although with the corollary to err forever, asking me to choose, I would humbly take his left and say "Father, give; for the pure truth is for you alone!" "Archaeological readings of the landscape enrich the experience of inhabiting or visiting a place," Holtorf asserted. "Those readings may well be based on science but even non-scientific research contributes to enriching our landscapes." The question for opponents of folk archaeology is whether such enrichment is delusional. Characteristics William H.... Discover the Scott Creighton popular books. Find the top 100 most popular Scott Creighton books.