The second answer is that, linked to this variability, some
structuralist approaches in archaeology could fit within processual
archaeology, almost unnoticed, and working towardsthe same ends as NewArchaeology. Fritz (1978), for example,
discusses the adaptive value of spatial and symbolic codes. Indeed
there are many close similarities between systems analysis
and structuralism, and we shall see below that the criticisms
of both run parallel. The most obvious similarity between the
two methods is that both are concerned with ‘systemness’.
The emphasis is on inter-relationships between entities: the
aim of both systems and structuralist analysis is to provide
some organization which will allow us to fit all the parts into
a coherent whole. In systems analysis this structure is a flow
diagram, sometimes with mathematical functions describing
the relationships between the sub-systems; the system is more
than, or larger than, the component parts, but it exists at the
same level of analysis. Although in structuralism the structures
exist at a deeper level, the parts are again linked to a
whole by binary oppositions, generative rules and so on. In
both systems and structuralist analysis it is the relationship
between parts that is most important.
Afurther similarity between systems theory and structuralism
is that both sometimes claim to involve rigorous analysis
of observable data. In some types of structuralist archaeology
(particularly that which we shall describe as formal analysis)
the structures and conceptual schemes are thought to be empirical
and measurable. In systems theory there is a close link
to positivism, in that by measuring covariation between variables
observable in the real world, the system can be identified
and verified. While positivism is an ‘ideology’ expressed by
some structural and formal analysis in archaeology, we shall
see that, as in systems analysis, the apparent ‘hardness’ of the
data and rigour of the method are illusory.
The second answer is that, linked to this variability, some
structuralist approaches in archaeology could fit within processual
archaeology, almost unnoticed, and working towardsthe same ends as NewArchaeology. Fritz (1978), for example,
discusses the adaptive value of spatial and symbolic codes. Indeed
there are many close similarities between systems analysis
and structuralism, and we shall see below that the criticisms
of both run parallel. The most obvious similarity between the
two methods is that both are concerned with ‘systemness’.
The emphasis is on inter-relationships between entities: the
aim of both systems and structuralist analysis is to provide
some organization which will allow us to fit all the parts into
a coherent whole. In systems analysis this structure is a flow
diagram, sometimes with mathematical functions describing
the relationships between the sub-systems; the system is more
than, or larger than, the component parts, but it exists at the
same level of analysis. Although in structuralism the structures
exist at a deeper level, the parts are again linked to a
whole by binary oppositions, generative rules and so on. In
both systems and structuralist analysis it is the relationship
between parts that is most important.
Afurther similarity between systems theory and structuralism
is that both sometimes claim to involve rigorous analysis
of observable data. In some types of structuralist archaeology
(particularly that which we shall describe as formal analysis)
the structures and conceptual schemes are thought to be empirical
and measurable. In systems theory there is a close link
to positivism, in that by measuring covariation between variables
observable in the real world, the system can be identified
and verified. While positivism is an ‘ideology’ expressed by
some structural and formal analysis in archaeology, we shall
see that, as in systems analysis, the apparent ‘hardness’ of the
data and rigour of the method are illusory.
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