, mentors, and collaborators. Moreover, these stories frequently equate change with progress and rarely question the latter. Archaeologists too use this post-Industrial-Revolution cognitive framework, even though much of the material with which we work pre-dates it; and we know – both from historical writing and from anthropology and ethnohistory – that the small-scale societies that characterized the pre-modernera often operated with profoundly different internal logics than our own.
The ideas that I develop here began to emerge during my doctoral research at the
in the modern and pre-moderneras (or industrial and non-industrial contexts). Anthropologists would argue that this distribution of the self is not a product of post-modernity or late-capitalist power dynamics, but is rather an alternative and widespread form of personhood, though one unrecognized by western philosophical and legal frameworks. Marilyn Strathern ( 1988 ) famously argued that Melanesian personhood is dividual – that is, not bounded by the body but existing across a network – and partible, in that parts of one’s personhood can and frequently are