Archaeology of Identity – Archäologie Der Identität Österreichische Akademie Der Wissenschaften Philosophisch-Historische Klasse Denkschriften, 406

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Archaeology of Identity – Archäologie Der Identität Österreichische Akademie Der Wissenschaften Philosophisch-Historische Klasse Denkschriften, 406 WALTER POHL/MATHIAS MEHOFER (HG.) ARCHAEOLOGY OF IDENTITY – ARCHÄOLOGIE DER IDENTITÄT ÖSTERREICHISCHE AKADEMIE DER WISSENSCHAFTEN PHILOSOPHISCH-HISTORISCHE KLASSE DENKSCHRIFTEN, 406. BAND FORSCHUNGEN ZUR GESCHICHTE DES MITTELALTERS BAND 17 HERAUSGEGEBEN VOM INSTITUT FÜR MITTELALTERFORSCHUNG ÖSTERREICHISCHE AKADEMIE DER WISSENSCHAFTEN PHILOSOPHISCH-HISTORISCHE KLASSE DENKSCHRIFTEN, 406. BAND FORSCHUNGEN ZUR GESCHICHTE DES MITTELALTERS BAND 17 Archaeology of Identity – Archäologie der Identität HERAUSGEGEBEN VON WALTER POHL / MATHIAS MEHOFER Vorgelegt von w. M. WALTER POHL in der Sitzung am 20.Juni 2008 Gedruckt mit Unterstützung durch den Fonds zur Förderung der wissenschaftlichen Forschung Umschlaggestaltung: Dagmar Giesriegl British Library Cataloguing in Publication data A Catalogue record of this book is available from the British Library Die verwendete Papiersorte ist aus chlorfrei gebleichtem Zellstoff hergestellt, frei von säurebildenden Bestandteilen und alterungsbeständig. Alle Rechte vorbehalten ISBN 978-3-7001-6502-6 Copyright © 2010 by Österreichische Akademie der Wissenschaften Wien Satz und Layout: Gerald Reisenbauer, ÖAW Druck und Bindung: Ferdinand Berger & Söhne Ges.m.b.H., A-3580 Horn Printed and bound in the EU http://hw.oeaw.ac.at/6502-6 http://verlag.oeaw.ac.at C SANÁD BÁLINT A contribution to research on ethnicity: a view from and on the east THE STATE OF RESEARCH The results of modern research on ethnicity have not yet reached specialists of the early medieval Eurasian steppe in Eastern Europe (nor have the results of the latter reached the former). This has many reasons. First the most obvious: many of these publications remain unknown to Central and East European scholars either due to fi nancial reasons or the lack of connections or knowledge of languages. This aspect does not need further elaboration. The other group of obstacles, however, is more complex and less easy to tackle: it is the lack of open-mindedness required to change traditional methods. This has two roots: partly it stems from the approach according to which European and Asian historical processes are completely different and incompa- rable, partly from the methodological backwardness of Eastern European research. The fi rst is almost understandable, since these two worlds had completely different foundations and the development of their study had different trajectories as well. The fact of difference was evident and it seemed pointless to go beyond its acknowledgement and look for or establish possible parallels and perhaps analyze them. When such were nonetheless found, they immediately shed light on the differences between the ap- proaches of Eastern and Western European research, for example in connection with the defi nition of the concept of ‘ethnos’, whose material aspects were emphasized in Soviet research, as opposed to the emphasis on mental aspects in Western European and North American traditions.1 It would be enlightening to compare Eastern and Western European archaeology in terms of the use of one of their methods in the twentieth cen- tury. Western European archaeological research has already thoroughly analyzed the ‘Kossinna-syndrome’, the manifestations of the archaeology of Nazi Germany that was partly based on Kossinna,2 but from the same point of view ignored the concepts of another infl uential scholar, V. G. Childe,3 who dallied with Stalinist So- viet Union and Marxism, and who, in his retrospective “scientifi c last will” called the early period of his own scientifi c career ‘childeish’ (“...but not childish”),4 and who had almost identical views regarding the ethnic identifi cation of archaeological cultures to Kossinna’s. Although the connection between archaeological cul- tures and ethnicity has been heavily criticized, this is not because one of its fi rst theoreticians was the German Gustaf Kossinna. This approach was generally accepted until the middle of the twentieth century and its roots can be traced back to the works of G. F. Klemm and E. B. Taylor, F. Boas and L. Frobenius as a consequence of which during the whole nineteenth and the beginning of the twentieth century culture as such was generally viewed as a historical and ethnospecifi c phenomenon.5 For the same reason it was obvious for everyone in that period that behind archaeological fi nds and phenomena peoples must be looked for. In order to depoliticize 1 Ulrich Braukämper, Migration und ethnischer Wandel (Stuttgart 1992) 47. 2 Sebastian Brather, Kossinna, Gustaf, in: RGA 2. Aufl age 17. (Berlin/New York 2000) 263–267; Ulrich Veit, Gustaf Kossinna and his concept of national archaeology, in: Archaeology, Ideology and Society: The German Experience, ed. Heinrich Härke (Gesellschaften und Staaten im Epochenwandel 7, Frankfurt/M. 2000) 41–66, at 41–44; Eine hervorragend nationale Wissen- schaft: Deutsche Prähistoriker zwischen 1900 und 1995, ed. Heiko Steuer (RGA Erg. Bd. 29, Berlin/New York 2001). For a more balanced view see Leo Klejn, Kossinna im Abstand von vierzig Jahren, in: Jahresschrift Mitteldeutscher Vorgeschichte 58 (1974) 7–55; Florin Curta, From Kossinna to Bromley: Ethnogenesis in Slavic Archaeology, in: On Barbarian Identity. Critical Ap- proaches to Ethnicity in the Early Middle Ages, ed. Andrew Gillett (Studies in the Early Middle Ages 4, Turnhout 2002) 201–218, at 203. Ulrich Veit quoted a sentence by E. McWhite as his motto: “It is almost fashionable to be derogatory about Kossina’s theories, but his methods were perhaps not as bad as the way he himself misused them”, see Ulrich Veit, Ethnic concepts in German prehistory: a case Study on the relationship between cultural identity and archaeological objectivity, in: Archaeological Approaches to Cultural Identity, ed. Stephan J. Shennan (One World Archaeology 10, London 1989) 35–56, at 35. 3 Leo S. Klejn, Childe and Soviet archaeology. A romance, in: The Archaeology of V. Gordon Childe, ed. David R. Harris (London 1994) 75–93. (especially: ‘The dangerous Marxist’, at 76–80); Ulrich Veit, [Comment] Current Anthropology 39 (1998) 39; János Makkay, V. Gordon Childe i jego prehistoria z perspektywy węgierskiej, in: V. Gordon Childe i archeologia w XX wieku, ed. Christian Lübke (Warszawa 1999) 345–357, at 347–348. 4 Jean-Paul Demoule, Archäologische Kulturen und moderne Nationen, in: Archäologien Europas – Archaeologies of Europe, ed. Peter F. Biehl/Alexander Gramsch/Arkadiusz Marciniak (Tübinger Archäologische Tachenbücher 3, Münster/New York/ München/Berlin 2002) 133–143, at 137. 5 Sebastian Brather, Ethnic Identities as Constructions of Archaeology: The Case of the Alamanni, in: On Barbarian Identity. Criti- cal Approaches to Ethnicity in the Early Middle Ages, ed. Andrew Gillett (Studies in the Early Middle Ages 4, Turnhout 2002) 149–175, at 150. 146 Csanád Bálint the assessment of the approach built on Kossinna’s views we have to note that Soviet archaeology treaded the same path: e.g. the territory of the early Rus’ state was determined by A. A. Spicyn (1899) and V. V. Sedov (1986) with the help of the spatial distribution of the same fi bula type (!).6 As L. S. Klejn – an experienced wit- ness! – put it, Soviet archaeology can be characterized by a nationalistic-patriotic development from Marxist evolutionism towards Kossinna-type ethnicism.7 These parallelisms8 – omitting the unscientifi c views of Nazi archaeologists and ethnographers – show that we are dealing with a phenomenon independent of ideologies, basically a general approach during a long period of the history of research. The methodological stagnation of Central and Eastern European archaeology had many causes that can be traced back to the dominant political atmosphere of the second half of the twentieth century: a) Due to the nature of dictatorship, in the 1950ies it was impossible to use philosophies and methods other than Marxism; they could be discussed only from a critical standpoint. At the same time, in ‘socialist’ countries ‘Marxism’ existed only in its vulgar form, and for example in archaeology its application was restricted to certain issues (e.g. class society, exploitation, etc.) and the regular use of certain ideological expressions and quotations. This lack of standards also brought about some relief, since in order to ascer- tain one’s everyday existence, it was enough to give the emperor what belonged to the emperor. It was, however, inadvisable to go any further, since for those who were not familiar with daily politics it was risky to attempt to use Marxism in archaeology or history. Because of the fi ght between various Communist political trends one single – perhaps only in retrospect! – wrong expression or quotation could have caused a devastating ideological stigma (e.g. Hegelian or Trotskyist), which could frequently have existential con- sequences. Thus, it was more secure to refrain from all forms of theoretical work. After the Stalinist era the ideological pressure eased up in different rhythms in the countries of the Soviet block: it started fi rst in Poland and Hungary, and lasted the longest in the Soviet Union and the German Democratic Republic. In the Soviet Union of the 1960ies, research on ethnicity was connected by the powerful main ideologist of the issue, J. V. Bromlej, with the study of the ‘ėtničeskij process’ (= ‘ethnic process’)9 – which, however, was nothing else but the Russianization of the peoples and ethnic groups of the country.10 The emergence of the expression “tjurkizacija” around the beginning of the 1970ies in the Soviet archaeology of the Ural region and in Turkology
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