ABSTRACT
We archaeologists do not often consider how specific experiences have influenced or informed archaeological interpretation (cf. Bradley 2002; Kus 2002; Rubertone 2001, ix; Schrire 1995; Spector 1993; Tringham 1991). There is little doubt that for those archaeologists who adhere to objectivist ideals, it appears to be a slippery slope to bring in (or openly admit) "experience" as a source of evidence and potential meaning. And certainly there has been scepticism about how the contemporary world of experience—what a tribal elder, for example, may say about ancient rock art—can be brought to bear on activities and practises of the past (e.g., Woody 2000). Yet most of us do draw on not only our own experiences but also those of other cultures and settings, such as in much ethnoarchaeological work. In fact, some might claim that without ethnographic and historical experiences there could be little basis for much traditional archaeological interpretation, as the materials of archaeology do not, in fact, ever "speak for themselves."
