ruins of Great Zimbabwe, specifically connecting the Shona people's historical association of the right with men and the left with women to the placement of entrances to stone structures. Historian David Beach has pointed out that this ICA may be problematic in its logical leaps and incomplete use of archaeological sources, demonstrating the care that must be used when attempting to explain deep-time intentionality using archaeological evidence. ICA also works with constructs such as the cognitive map. Humans do not behave under the influence of their senses alone but also through their past experiences such as their upbringing. These experiences contribute to each individual's unique view of the world, a kind of cognitive map that guides them. Groups of people living together tend to develop a shared view of the world and similar cognitive maps, which in turn influence their group material culture. The multiple interpretations of an artifact, archaeological site or symbol are affected by the archaeologist's own experiences and ideas as well as those of the distant cultural tradition that created it. Cave art, for example, may not have been art in the modern sense at all, but was perhaps the product of ritual. Similarly, it would likely have described activities that were perfectly obvious to the people who created it, but the symbology employed will be different from that used today or at any other time. Archaeologists have always tried to imagine what motivated people, but early efforts to understand how they thought were unstructured and speculative. Since the rise of processualism, these approaches have become more scientific, paying close attention to the archaeological context of finds and all possible interpretations. For example, a prehistoric bâton de commandement served an unknown purpose, but using ICA to interpret it would involve evaluating all its possible functions using clearly defined procedures and comparisons. By applying logic and experimental evidence, the most likely functions can be isolated. It can also be argued that the material record shows behavioral traces that are the product of human thought, and thus would have been governed by a multitude of experiences and perspectives with the potential to influence behavior. The combination of material culture and actions can be further developed into a study of the ideas that drove action and used objects. This method attempts to avoid the pitfalls of Post-Processual Archaeology by retaining the 'scientific' aspects of Processual Archaeology, while reaching for the