Show notes
The first thing to look at any time you start a new project is the history of the topic. Our topic is practically as old as the field of archaeology itself, some might argue even older (Card 2018). The reason for this is that before the field of archaeology ‘professionalized’ there was a time of Antiquarians.
This Time of Antiquarianism is very much like what Jeb Card (2018) calls mythic science time, a time before names and before organization. It’s not as mystical as it all sounds, but that area of fuzzy memory where the mists of time are a little harder to see though, that’s where trouble starts.
We don’t need to walk through the history of the field of archaeology or drown ourselves in theory (thank god). A few highlighted moments will do us nicely. What we want to understand is that the way archaeologists interact with pseudoarchaeology and the public today is very different from the way early antiquarians and archaeologists did. The field itself used to be much more open and communicated with the public better. True, the field was far less professional and had issues that the modern professional field is still learning to detach from. I don’t want people to think I’m trying to ignore this, archaeology has issues, but it’s the worst of these issues that pseudoarchaeology tries so damn hard to hold onto.
Slight disclaimer here, we’ll be focusing mostly on North American archaeology and pseudoarchaeology. We may make a jump outside of these borders occasionally, but mostly we’ll stay here. The main reason for this is most of today's’ popular pseudoarchaeology seems to come back to the Americas at some point, and secondly, it’s the area of archaeology that I am most familiar with and speak to with the most authority. So with that, let’s look at the what I consider the first real clash of archaeology vs pseudoarchaeology.
Archaeology vs Pseudoarchaeology, Begin!
When settlers and explorers first came to the Americas, they noticed the monumental structures that dotted the continent (Kolodny 2012). However, Europeans at the time couldn’t understand how people as ‘primitive’ as the Natives could have created anything as impressive as the great earth mounds in North America, or the stunning temples of South American. And so, lacking either the knowledge or the belief in the humanity of Native Americans, the Europeans decided that there must have been another race of people here before the Natives. One that was advanced and clever, and probably white like themselves.
Having no evidence of any kind to point to who these advanced peoples were, early antiquarians fell back on myths, folklore, bible stories, and mythic documents like the Icelandic Saga’s to help them figure out who it was that settled the Americas first (Feder 1990, Kolodny 2012). The most popular candidates for First were the Lost tribes of Israel, the Phoenicians, and the Norse. The Celts and random British figures also factored in, but the top three were (and still are today) the first grouping. There are lots of reasons for these different groups, spanning political, religious, and just plain racist ideals, but the important thing to take away at this point is, none of this was pseudoarchaeology….yet.
Even those who are usually put forward as early champions of a Native First theory were not as noble as we’re led to believe. This whitewashing of archaeological history feeds into Jeb Card’s (2018) argument of mythic scientific time. Card defines mythic time in his book Spooky Archaeology (2018) as “the time before names” and “time before human society.” He further applies this idea to mythic science time, a time before professional organization and scientific accountability. A time when the field of archaeology was just starting to develop and solidify into what we like to recognize as professional archeology today.
The case of the Moundbuilder myth encapsulates this.