Community archaeology

182:

community archaeology in the United Kingdom has come from the grass roots level. Local groups are smaller than the large, county societies, and operate in their own area and at their own pace. The work produced is often of a high standard, reflecting the amount of time and effort local people are willing to put into local projects they themselves initiated. Increasingly, over the last two decades, public participation has been pushed aside by developer-led, commercial archaeology, with the bulk of work going to contracting units. The reasons behind this relate to the professionalization of the discipline and the implementation of PPG16, as discussed by Faulkner who proposed a return to community-led archaeology in his article entitled "Archaeology from below". A recent investigation carried out by the Council for British Archaeology identified the main perceived barriers to public participation, gave examples of good practice in encouraging public participation, and made several recommendations for future improvements. Its first recommendation was the establishment of full-time Community Archaeologist posts across the country, as it states, "such dedicated posts represent a very effective way of stimulating and guiding public participation at a local level." One of the longest running and most successful community archaeology projects is based in Leicestershire. Leicestershire County Council (which incorporates the museum service) established the project in 1976 and today they have 400 members within 20 local groups across the county. Peter Liddle (Keeper of Archaeology) is the Community Archaeologist and was probably the first to use the term ‘community archaeology’ as the title for his fieldworker's handbook.

67:. There is debate about whether the terms are interchangeable; some believe that community archaeology is but one form of public archaeology, which can include many other modes of practice, in addition to what is described here. The design, goals, involved communities, and methods in community archaeology projects vary greatly, but there are two general aspects found in all community archaeology projects. First, community archaeology involves communities "in the planning and carrying out of research projects that are of direct interest to them". Second, community archaeologists generally believe they are making an altruistic difference. Many scholars on the subject have argued that community collaboration does not have a pre-set method to follow. Although not found in every project, there are a number of recurring purposes and goals in community archaeology. Similarities are also found in different countries and regions—due to commonalities in archaeological communities, laws, institutions, and types of communities. It has also been suggested that public archaeology can be defined in a broad sense as the production and consumption of archaeological "commodities". 105:. Indeed, "American Indians tend to equate archaeologists with pothunters, grave looters, or, even worse, animals who feast off of the dead (i.e., the 'Vulture Culture'). Most do not trust the system supposedly designed to protect their heritage." Also, any prehistoric archaeological excavation in the Americas will involve the material products left by the ancestors of indigenous peoples of the Americas. For these reasons, community archaeology projects with both federally and non-federally recognized indigenous peoples are different from those that collaborate with local and other descent communities. Some have found that collaboration can be a means to "break down barriers" between American Indians and archaeologists, and that in collaboration "ach side learns something from the other." There are many unique ways archaeological collaboration can benefit indigenous peoples. Kerber reports that: 330:

that give the community a major role in the interpretation and dissemination of archaeological information. Community participation is not relegated to the interpretation of discoveries but includes contributions to any aspect of archaeology—such as theory and project goals. Community involvement ends the exclusive control that archaeologists have had over the material past, and gives non-archaeologists a chance to interpret the past. Many archaeologists now argue that the incorporation of local knowledge is important to archaeology's survival as an academic discipline. The degree of interpretive control communities have in archaeological projects vary from using interpretations garnered from interviews and consultations, to academic publication written by community members based on community identified research questions.

109:. . . archaeology benefits American Indians and First People of Canada, respectively, by contributing important historical information; assisting in land claims; managing cultural resources and burial for protection from current and future impacts; promoting sovereignty; offering employment opportunities through field work, interpretive centers, and tourism; educating the young; aiding in nation (re-)building and self-discovery; demonstrating innovative responses of past groups to changing environmental and social circumstance; and providing populations themselves with skills and experience in doing archaeology. Clearly, collaborative archaeology is not a panacea for the difficulties facing indigenous groups, but in certain situations . . . it can be a powerful tool 37: 339:

social context of their research. Without this depth of knowledge archaeologists risk making decisions with unintended consequences. For example, collaborations and repatriations have been more successful where archaeologists and American Indians have met on a regular basis and developed both friendship and mutual respect. Versaggi found that "allowing the process to take time is what matters." Many community archaeologists now plan on conducting long-term collaborations from the outset of their project.

169:

founded over a century ago have continued to enable the involvement of local people in archaeology. Up until the 1970s volunteers often had opportunities to initiate or take part in archaeological investigations. Since then the recognition that more investigations were required by the subsequent establishment of archaeological units eroded some of these opportunities; more significantly the introduction of archaeology to the legalities of the planning process through Planning Policy Guidance note 16 (

313:

intricate public outreach programs. Many feel that archaeology and archaeological findings have been greatly distorted by the popular media and through western associations, and that public outreach is the only way non-archaeologists will be able to understand what archaeologists actually do and find. On another level, public participation can mean local people taking part in training excavations, and this type of involvement results in a hands-on learning experience in archaeological techniques.

416:

to the community and precludes real collaboration. Blume found the "archaeologist-informant relationship essentially exploitative and patronizing because it takes place on the archaeologist’s terms—the informant must address issues that the archaeologists understand—and it excludes participation by who are unable or unwilling to participate on those terms." To succeed at community archaeology, Archaeologists have begun to undertake more reflexive collaborations with indigenous communities.

114:

should attempt to collaborate and repatriate materials to non-federally recognized tribes in addition to federally recognized ones. Blume has contended that when collaborating with indigenous peoples, projects should design "forms of public outreach specifically for" those audiences. Many recognized and non-recognized tribes have explicitly asked archaeologists for consolation and collaboration. Two particularly well known examples of indigenous collaboration are

248:

miles away." Archaeological collaborations with local descent communities include those that focus on proto-historic sites and collaborate with American Indians ancestrally linked to them, or plantation excavations that incorporate collaborations with the local ancestors of slaves who worked at the plantation. Examples of community projects involving non-local descent communities include those where archaeologists set up museums for non-locals to come and visit.

296:

been implicitly part of. Self-reflexivity in archaeology can be part of community presentation, as a means of breaking down imbalanced power dynamics between non-academic communities and archaeologists. Self-reflection amongst archaeologists—such as discussion with community members, writing field journals, and professional writings about self-reflection—can also be a means for identifying unethical and violent aspects of archaeological projects.

403:

should be contacted in a community. For example, archaeologists in the United States must contact the Tribal Historic Preservation Officer (THPO) before attempting collaboration with federally recognized tribes. In places where the appropriate contacts and stakeholders are less obvious, community archaeologists attempt to identify as many interest groups as possible and contact them before research begins.

195:

21 March 2001. Article 3 of the document caused considerable debate as it stated that all archaeological work should be carried out by suitably qualified, authorized people. This form of ‘licensing’ for archaeologists already exists in the rest of Europe, where it has limited the work of voluntary archaeologists and local societies.

1642:

Versaggi, N. M. (2006). Tradition, Sovereignty, Recognition: NAGPRA Consultations with the Iroquois Confederact of Sovereign Nations of New York. In J. E. Kerber (Ed.), Cross-Cultural Collaboration: Native Peoples and Archaeology in the Northeastern United States (pp. 18–31). Lincoln and London,

312:

that attempts to present archaeological findings to non-archaeologists. Public outreach is usually a crucial aspect of most community archaeology projects. Public outreach can take many forms, from a onetime presentation to a local school to long-term agreements with local communities in developing

216:

Hundreds, if not thousands, of community archaeology projects have occurred throughout the world—including in Brazil, Canada, Egypt, Mexico, the People's Republic of Bangladesh, South Africa, Thailand (Praicharnjit 2006, www.archaeopen.com) and Turkey. Knowledge would greatly appreciate if scholars,

1427:

Dean, R. L., & Perrelli, D. J. (2006). Highway Archaeology in Western New York: Archaeologists' Views of Cooperation between State and Tribal Review Agencies. In J. E. Kerber (Ed.), Cross-Cultural Collaboration: Native Peoples and Archaeology in the Northeastern United States (pp. 131–149).

373:

Another method in community archaeology for the sharing and distribution of archaeological knowledge is the publication or presentation of materials specifically for the community. This includes books, pamphlets, children's stories, school-oriented workbooks, comic books, websites, public lectures,

234:

are aggregations of people that "are seldom, if ever, monocultural and are never of one mind." "For understanding the goals of community archaeology projects it is helpful to classify these communities into three broad and overlapping types. That is local communities, local descent communities, and

168:

Community archaeology in the United Kingdom has existed for many years, although only recently has it come to be known by that name. The roots of archaeology in the United Kingdom lie in the tradition of antiquarian and amateur work, and many county or locally based archaeology and history societies

1462:

Funari, P. P. A., de Oliveira, N. V., & Tamanini, E. (2007). Archaeology to the Lay Public in Brazil: Three Experiences. In J. H. Jameson Jr. & S. Baugher (Eds.), Past Meets Present: Archaeologists Partnering with Museum Curators, Teachers, and Community Groups (pp. 217–228). New York:

415:

to community archaeology is when archaeologists decide before consultation what the goals of the project will be, or what benefits will be provided to the community is not really community archaeology at all. The top-down approach creates a one-sided exchange of information from the archaeologists

351:

methods in community archaeology projects. While most scholars feel that it is not necessary for all archaeologists to become trained ethnographers, a degree of ethnographic knowledge is needed before initiating a project. Some community archaeology projects rely on ethnographic data conducted by

194:

affects the work of non-official or amateur groups who have been, or are, investigating their local historic environment. The European Convention on the Protection of the Archaeological Heritage (Revised) was signed in Valletta in 1992, and ratified by the UK government before coming into force on

402:

In community archaeology, by definition decisions cannot be made based on the information from only a handful of members from a given community. Although the number of consultants needed will vary, it is rare that a small subgroup can speak for the community as a whole. Sometimes it is clear who

329:

Interpretation of archaeological findings by the community is a quintessential aspect of community archaeology, and is viewed as an important aspect of "decolonizing archaeology" and giving non-archaeologists power to interpreting the past. Multiple community archaeologists have created projects

282:

archaeology. In decolonizing archaeology, archaeologists are trying to give communities more control over every stage in the archaeological process. For example, some programs have begun attempting to bring Indigenous leaders together globally to discuss shared methods for decolonization through

247:

Descent communities are those ancestrally linked to a site. Descent communities located within proximity of the site are local descent communities, and non-local descent communities "are groups that are linked to a site, but that live in another location, potentially hundreds or even thousands of

154:

As a form of public outreach and collaboration, many archaeology projects in the United States have taken steps to present their work in schools and to children. These projects vary from a "one time" presentation to local schools, to long-term commitments in which public education is an intricate

113:

Dean and Perrelli have noted that collaboration with indigenous peoples is only new "from the perspective of the dominant culture" and that "American Indian people have been cooperating and collaborating with their neighbors and visitors for hundreds of years." Some have argued that archaeologists

295:

Community archaeology can alleviate or prevent violence towards communities that archaeology may cause. Self-reflexivity in archaeology can be thought of as looking into a metaphorical mirror, and includes attempts to make explicitly make visible the violence—such as colonization—archaeology has

256:

Local communities are simply communities that live "either on or close to a site" and non-descent local communities are those not believed ancestrally related to the site. This category includes landowners, local volunteers, local organizations, and local stakeholders. Some feel that many of the

432:

Some have argued that ‘consulting’ archaeologists do not relinquish control over the process of interpretation, and that consulting is a ‘top-down’ approach to collaboration. Also, some definitions of the word ‘collaboration’ make allusions to opposed and/or warring parties cooperating with one

338:

Ethnographers and development specialists have shown that a long-term relationship is necessary to develop a rapport and mutual respect with the local community, and argue that to succeed at collaboration archaeologists must make a long-term commitment in order to understand the dynamics of the

1596:

Sanger, D., Pawling, M. A., & G., S. D. (2006). Passamaquoddy Homeland and Language: The Importance of Place. In J. E. Kerber (Ed.), Cross-Cultural Collaboration: Native Peoples and Archaeology in the Northeastern United States (pp. 314–328). Lincoln and London, Nebraska: University of

203:

Australian Archaeology has a long history of community archaeology, with established disciplines and laws. In her review of community archaeology, Marshall found that there is an "antipodean dominance" in field community archaeology, suggesting that Australian community archaeology may be more

1496:

Jones, B. D., & McBride, K. A. (2006). Indigenous Archaeology in Southern New England Case Studies from the Mashantucket Pequot Reservation. In J. E. Kerber (Ed.), Cross-Cultural Collaboration: Native Peoples and Archaeology in the Northeastern United States (pp. 265–280). Lincoln and

1492:

Jeppson, P. L., & Brauer, G. (2007). Archaeology for Education Needs: An Archaeologist and an Educator Discuss Archaeology in the Baltimore County Public Schools. In J. H. Jameson Jr. & S. Baugher (Eds.), Past Meets Present: Archaeologists Partnering with Museum Curators, Teachers, and

181:

Archaeology (including historic buildings, landscapes and monuments, as well as ‘traditional’ archaeology) is about people and the discovery of the past. As a subject, archaeology in the United Kingdom has been increasingly brought into the public eye in recent years. The most common form of

1423:

De Cunzo, L. A., & Jameson, J., John H. (2007). Unlocking the Past: A Society for Historical Archaeology Public Awareness and Education Project. In J. H. Jameson Jr. & S. Baugher (Eds.), Past Meets Present: Archaeologists Partnering with Museum Curators, Teachers, and Community Groups

1408:

Blume, C. L. (2006). Working Together Developing Partnerships with American Indians in New Jersey and Delaware. In J. E. Kerber (Ed.), Cross-Cultural Collaboration: Native Peoples and Archaeology in the Northeastern United States (pp. 197–212). Lincoln and London, Nebraska: University of

360:

The construction of museums or other institutions as education centers, repositories for archaeological materials and, centers for scientific and socio-cultural collaboration with a community is a common long-term goal for many community archaeology projects, and one achieved with increasing

96:

Archaeologists have a long history of excavating indigenous sites without consulting or collaborating with indigenous peoples. Points of tension include, but are not limited to, the excavation and collection of human remains, the destruction and collections of sacred sites and objects, and

1412:

Breglia, L. C. (2007). Engaging Local Communities in Archaeology: Observations from a Maya Site in Yucatán, México. In J. H. Jameson Jr. & S. Baugher (Eds.), Past Meets Present: Archaeologists Partnering with Museum Curators, Teachers, and Community Groups (pp. 89–99). New York:

1469:

Hansen, D., & Fowler, J. (2007). Protect and Present—Parks Canada and Public Archaeology in Atlantic Canada. In J. H. Jameson Jr. & S. Baugher (Eds.), Past Meets Present: Archaeologists Partnering with Museum Curators, Teachers, and Community Groups (pp. 321–338). New York:

1625:

Smith, L., Morgan, A., & van der Meer, A. (2003). Tapping into a Sense of Wonder: Community Archaeology and Museum Building in the Aleutian Islands. In L. Derry & M. Malloy (Eds.), Archaeologists and Local Communities (pp. 147–165). Washington, D.C.: Society for American

1458:

Fry, B. (2007). Reaching Out to the Bureaucracy and Beyond: Archaeology at Louisbourg and Parks Canada. In J. H. Jameson Jr. & S. Baugher (Eds.), Past Meets Present: Archaeologists Partnering with Museum Curators, Teachers, and Community Groups (pp. 19–33). New York:

1563:

Pope, P. E., & Mills, S. F. (2007). Outport Archaeology: Community Archaeology in Newfoundland. In J. H. Jameson Jr. & S. Baugher (Eds.), Past Meets Present: Archaeologists Partnering with Museum Curators, Teachers, and Community Groups (pp. 169–186). New York:

1540:

Moser, S., Glazier, D., Phillips, J. E., Nemr, L. N. e., Mousa, M. S., Aiesh, R. N., et al. (2002). Transforming archaeology through practice: strategies for collaborative archaeology and the Community Archaeology Project at Quseir, Egypt. World Archaeology, 34(2), 220 -

1621:

Singleton, T. A., & Orser Jr., C. E. (2003). Descendant Communities: Linking People in the Present to the Past. In L. J. Zimmerman, K. D. Vitelli & J. Hollowell-Zimmer (Eds.), Ethical Issues in Archaeology (pp. 143–152). Walnut Creek, California: AltaMira

1476:

Herscher, E., & McManamon, F. P. (1995). Public Education and Outreach: The Obligation to Educate. In M. J. Lynott & A. Wylie (Eds.), Ethics in American Archaeology: Challenges for the 1990s (pp. 42–44). Washington, D.C.: Society for American

1672:

Wobst, H. M. (2005). Power to the (indigenous) past and present! Or: The theory and method behind archaeological theory and method. In C. Smith & H. M. Wobst (Eds.), Indigenous Archaeologies: Decolonizing Theory (pp. 17–32). London and New York:

1434:

Doroszenko, D. (2007). Adventures in Archaeology at the Ontario Heritage Trust. In J. H. Jameson Jr. & S. Baugher (Eds.), Past Meets Present: Archaeologists Partnering with Museum Curators, Teachers, and Community Groups (pp. 265–279). New York:

1617:

Sievert, A. K. (2003). Spiro Painted Maces and Shell Cups: The Scientific Use of Artifacts without Context. In R. J. Jeske & D. K. Charles (Eds.), Theory, Method, and Practice in Modern Archaeology (pp. 182–194). Westport, Connecticut/London:

1507:

Knecht, R. (2003). Tapping into a Sense of Wonder: Community Archaeology and Museum Building in the Aleutian Islands. In L. Derry & M. Malloy (Eds.), Archaeologists and Local Communities (pp. 97–109). Washington, D.C.: Society for American

1665:

Wiynjorroc, P., Manabaru, P., Brown, N., & Warner, A. (2005). We just have to show you: research ethics blekbalawei. In C. Smith & H. M. Wobst (Eds.), Indigenous Archaeologies: Decolonizing Theory (pp. 316–327). London and New York:

1514:

Labelle, J. M. (2003). Coffee Cans and Folsom Points: Why We Cannot Continue to Ignore the Artifact Collectors. In L. J. Zimmerman, K. Vitelli & J. Hollowell-Zimmer (Eds.), Ethical Issues in Archaeology (pp. 115–127). Walnut Creek, CA:

1488:

Jameson Jr., J. H. (2003). Purveyors of the Past: Education and outreach as Ethical Imperatives in Archaeology. In L. J. Zimmerman, K. Vitelli & J. Hollowell-Zimmer (Eds.), Ethical Issues in Archaeology (pp. 153–162). Walnut Creek, CA:

1480:

Hollowell, J. (2006). Moral arguments on subsistence digging. In C. Scarre & G. Scarre (Eds.), The Ethics of Archaeology: Philosophical Perspectives on Archaeological Practice (pp. 69–93). Cambridge United Kingdom: Cambridge University

1559:

Nicholas, G. P., & Hollowell, J. H. (2007). Ethical challenges to a postcolonial archaeology. In Y. Hamilakas & P. Duke (Eds.), Archaeology and Capitalism: From Ethics to Politics (pp. 59–82). Walnut Creek, California: Left Coast

1629:

Smith, C., Watkins, J., Wobst, H. M., & Zimmerman, L. J. (2002). Forward. In R. Harrison & C. Williamson (Eds.), After Captain Cook: The Archaeology of the Recent Indigenous Past in Australia (pp. xiii-xx). Walnut Creek, CA: AltaMira

1580:

Pyburn, A. (2008b). The Pageantry of Archaeology. In Q. E. Castañeda & C. N. Mathews (Eds.), Ethnographic Archaeologies: Reflections on Stakeholders and Archaeological Practices (pp. 139–155). Walnut Creek, California: Altamira

1600:

Segobye, A. K. (2005). The Revolution Will be Televised: African Archaeology Education and the Challenge of Public Archaeology - Some Examples from Southern Africa. Archaeologies: Journal of the World Archaeological Congress, 1(2),

1484:

Hollowell-Zimmer, J. (2003). Digging in the Dirt—Ethics and "Low-End Looting". In L. J. Zimmerman, K. D. Vitelli & J. Hollowell-Zimmer (Eds.), Ethical issues in Archaeology (pp. 45–56). Walnut Creek, California: AltaMira

361:

frequency. Museums have become hubs for public outreach and collaboration to both local and non-local communities. One well known example of a museum created by a collaboration between American Indians and archaeologists is the

1500:

Kerber, J. E. (2006a). Introduction. In J. E. Kerber (Ed.), Cross-Cultural Collaboration: Native Peoples and Archaeology in the Northeastern United States (pp. ixx-xxxi). Lincoln and London, Nebraska: University of Nebraska

1555:

Najjar, J., & Najjar, R. (2007). Reflections on the Relationship between Education and Archaeology: An Analysis of IPHAN's Role as Collective Educator. Archaeologies: Journal of the World Archaeological Congress, 3(2),

1416:

Castañeda, Q. E., & Mathews, C. N. (2008). Ethnography and the Social Construction of Archaeology. In Q. E. Castañeda & C. N. Mathews (Eds.), Ethnographic Archaeologies (pp. 1–23). Lanham, Maryland: AltaMira

1438:

Edgeworth, M. (2006). Multiple Origins, Development, and Potential of Ethnographies of Archaeology. In M. Edgeworth (Ed.), Ethnographies of Archaeological Practice (pp. 1–19). Walnut Creek, California: AltaMira

1521:

Lynott, M. J. (2003). The Development of Ethics in Archaeology. In L. J. Zimmerman, K. D. Vitelli & J. Hollowell-Zimmer (Eds.), Ethical issues in Archaeology (pp. 17–27). Walnut Creek, California: AltaMira

1649:

Watkins, J. (2006). Forward. In J. E. Kerber (Ed.), Cross-Cultural Collaboration: Native Peoples and Archaeology in the Northeastern United States (pp. xi-xvi). Lincoln and London, Nebraska: University of Nebraska

1567:

Pyburn, A. (2003). Archaeology for a New Millennium: The Rules of Engagement. In L. Derry & M. Malloy (Eds.), Archaeologists and Local Communities (pp. 167–184). Washington, D.C.: Society for American

257:

major issues in community archaeology are applicable to non-local descent communities, and that these collaborations are crucial for archaeologists seeking to understand the local social context of their work.

208:. Generally Australian community archaeology projects have involved collaboration between archaeologists and aboriginal tribes similar to archaeologists in the United States collaborate with American Indians. 1646:

Watkins, J. (2003). Archaeological Ethics and American Indians. In L. J. Zimmerman, K. D. Vitelli & J. Hollowell-Zimmer (Eds.), Ethical Issues in Archaeology (pp. 130–141). Walnut Creek, CA: AltaMira.

1442:

Fagen, B., & Rose, M. (2003). Ethics and the Media. In L. J. Zimmerman, K. D. Vitelli & J. Hollowell-Zimmer (Eds.), Ethical issues in Archaeology (pp. 163–176). Walnut Creek, California: AltaMira

1528:

McDavid, C. (2002). Archaeologies that hurt; descendants that matter: a pragmatic approach to collaboration in the public interpretation of African-American archaeology. World Archaeology, 34(2), 303-314.

365:, which is "the largest Native American owned museum in the United States", has multiple laboratories and collections for scientific research, and a staff that includes five full-time archaeologists. 283:

archaeological collaboration. Community archaeology, the sharing of archaeological knowledge, and the below major issues have been viewed as a crucial parts of decolonization. Publishing with

1584:

Rodriguez, T. (2006). Conjunctures in the Making of an Ancient Maya Archaeological Site. In Ethnographies of Archaeological Practice (pp. 161–172). Walnut Creek, California: Altamira Press.

1473:

Hemment, J. (2007). Public Anthropology and the Paradoxes of Participation: Participatory Action Research and Critical Ethnography in Provincial Russia. Human Organization, 66(2), 301-314.

1683:

Baram, U. (2015). Experiments in Public Archaeology as Civic Engagement: My Five Years with the New College Public Archaeology Lab in Sarasota, Florida. Public Archaeology 14(1):66-74.

146:. A goal of some of these projects has been to recover and publicly present forgotten aspects of the race relations in local communities—such as histories of slavery and segregation. 1431:

Derry, L. (2003). Concluding Remarks. In L. Derry & M. Malloy (Eds.), Archaeologists and Local Communities (pp. 185–188). Washington, D.C.: Society for American Archaeology.

1399:

Atalay, S. (2007). Global Application of Indigenous Archaeology: Community Based Participatory Research in Turkey. Archaeologies: Journal of the World Archaeological Congress, 3(3).

352:

members of their research team, while others have had some success beginning with published sources or collaborating with professionals already established in the focal community.

1446:

Farley, M. (2003). Participating in the Past: the results of an investigation by a Council for British Archaeology Working Party, from www.britarch.ac.uk/participation/report.html

1504:

Kerber, J. E. (2006b). Cross-Cultural Collaboration: Native Peoples and Archaeology in the Northeastern United States. Lincoln and London, Nebraska: University of Nebraska Press.

1700:

Kerber, J. E. (2006). Cross-Cultural Collaboration: Native Peoples and Archaeology in the Northeastern United States. Lincoln and London, Nebraska: University of Nebraska Press.

1604:

Sen, S. (2002). Community boundary, secularized religion and imagined past in Bangladesh: archaeology and historiography of unequal encounter. World Archaeology, 34(2), 346–362.

1703:

La Salle, M., & R. Hutchings (2016). What Makes Us Squirm—A Critical Assessment of Community-Oriented Archaeology. Canadian Journal of Archaeology 40(1):164-180.

1697:

Jameson Jr., J. H., & Baugher, S. (2007). Past Meets Present: Archaeologists Partnering with Museum Curators, Teachers, and Community Groups. New York: Springer.

1455:

Fredericksen, C. (2002). Caring for history: Tiwi and archaeological narratives of Fort Dundas/Punata, Melville Island, Australia. World Archaeology, 34(2), 288–302.

1452:

Faulkner, N. (2001/2002). The Sedgeford project, Norfolk: an experiment in popular participation and dialectical method. Archaeology International Issue, 5, 16-20.

1662:

Wille, S. J. (2008). Museum Archaeology Education: Can Archaeology Be Socially Relevant In Urban School Settings?, World Archaeological Congress. Dublin, Ireland.

362: 1574:

Pyburn, A. (2007). Archeology as Activism. In H. Silverman & D. F. Ruggles (Eds.), Cultural Heritage and Human Rights (pp. 172–183). New York: Springer.

97:

archaeological interpretations that ignored or contradicted the opinions and beliefs of indigenous peoples. Even the so-called ‘father of American archaeology’

1636:

Strand, K., Marullo, S., Cutforth, N., Stoecker, R., & Donohue, P. (2003). Community-Based Research and Higher Education. San Francisco, CA: Jossey-Bass.

1729:

Strand, K., Marullo, S., Cutforth, N., Stoecker, R., & Donohue, P. (2003). Community-Based Research and Higher Education. San Francisco, CA: Jossey-Bass

1694:

Harrison, R., & Williamson, C. (2002). After Captain Cook: The Archaeology of the Recent Indigenous Past in Australia. Walnut Creek, CA: AltaMira Press.

1669:

Wobst, H. M. (1978). The Archaeo-Ethnology of Hunter-Gatherers or the Tyranny of the Ethnographic Record in Archaeology. American Antiquity, 43(2), 303-309.

1466:

Harrison, R., & Williamson, C. (2002). After Captain Cook: The Archaeology of the Recent Indigenous Past in Australia. Walnut Creek, CA: AltaMira Press.

1402:

Baram, U. (2011). Community Organizing in Public Archaeology: Coalitions for the Preservation of a Hidden History in Florida. Present Pasts 3(1):12-18.

1610:, P. A. (2007). Civic Engagement and Social Justice: Race on the Illinois Frontier. In Archaeology as a Tool of Civic Engagement. In B. J. Little & 138:

Many other community archaeology projects occur in the United States aside from those with indigenous peoples of the Americas. These projects focus on

1518:

Liddle, P. (1985). Community archaeology: a fieldworker's handbook of organisation and techniques. Publication 61, Leicester: Leicestershire Museums.

123: 1577:

Pyburn, A. K. (2008a). Public Archaeology, Indiana Jones, and Honesty. Archaeologies: Journal of the World Archaeological Congress, 4(2), 201-204.

101:

excavated adults and sub-adults from a site still visited by indigenous people and Pilgrims plundered an indigenous grave days after anchoring at

1723:

Spector, J. D. (1993). What This Awl Means: Feminist Archaeology at a Wahpeton Dakota Village. St. Paul, Minnesota: Minnesota Historical Society.

1720:

Pyburn, A. K. (2008). Public Archaeology, Indiana Jones, and Honesty. Archaeologies: Journal of the World Archaeological Congress, 4(2), 201-204.

1704: 1633:

Spector, J. D. (1993). What This Awl Means: Feminist Archaeology at a Wahpeton Dakota Village. St. Paul, Minnesota: Minnesota Historical Society.

204:

established as a discipline than in other countries. This is reflected in anthologies on community archaeology in Harrison and Williamson and

1732:

Zimmerman, L. J., Vitelli, K. D., & Hollowell-Zimmer, J. (2003). Ethical issues in Archaeology. Walnut Creek, California: AltaMira Press.

1653:

Watson, S., & Waterton, E. (2008). Community Engagement: Collaboration or Contestation, World Archaeological Congress. Dublin, Ireland.

1588: 1571:

Pyburn, A. K. (2004). Rethinking complex society. In A. K. Pyburn (Ed.), Ungendering Civilization (pp. 1–46). New York, NY: Routledge.

1688:

Colley, S. (2002). Uncovering Australia: Archaeology, Indigenous people and the public. Washington, D.C.: Smithsonian Institution Press.

1684: 1511:

Kuhns, E. (2008). A participatory action research approach to collaborative archaeology, World Archaeological Congress. Dublin, Ireland.

1420:

Colley, S. (2002). Uncovering Australia: Archaeology, Indigenous people and the public. Washington, D.C.: Smithsonian Institution Press.

442: 81: 1714:

McGuire, R. H. (2008). Archaeology as Political Action. Berkeley, California/Los Angeles/London: University of California Press.

1659:

Whittaker, J. C. (2004). American Flintknappers: Stone Age Art in the Age of Computers Austin, Texas: University of Texas Press.

1531:

McGuire, R. H. (2008). Archaeology as Political Action. Berkeley, California/Los Angeles/London: University of California Press.

80:

In the United States community archaeology can broadly be separated into three distinct types: projects that collaborate with

1691:

Derry, L., & Malloy, M. (2003). Archaeologists and Local Communities. Washington, D.C.: Society for American Archaeology.

287:

licenses to enable anyone to read archaeological literature without financial barriers is another aspect of decolonization.

386: 1396:

Atalay, S. (2006). Indigenous Archaeology as Decolonizing Practice. The American Indian Quarterly, 30(3 & 4), 280-310

1656:

Whittaker, J. C. (1994). Flintknapping: Making and Understanding Stone Tools. Austin, Texas: University of Texas Press.

30: 1836: 36: 1831: 1726:

Smith, C., & Wobst, H. M. (2005). Indigenous Archaeologies: Decolonizing Theory. London and New York: Routledge

173:) and the full professionalization of archaeology, has made public participation in archaeology extremely limited. 1708:

Little, B. J., & Shackel, P. A. (2007). Archaeology as a Tool of Civic Engagement. Lanham, MD: AltaMira Press.

217:

students, or members of communities affiliated with Community Archaeology projects would contribute to this page.

1639:

Trigger, B. G. (2007). A History of Archaeological Thought (2nd ed.). New York, NY: Cambridge University Press.

41: 374:

radio programs, television shows and news coverage, dramatic reenactments, artistic and literary creations,

905:

Hollowell (2006); Hollowell-Zimmer (2003); Singleton (2003); Shackel (2007); McDavid (2003); McDavid (2002)

424:

Some community archaeologists have had difficulty sticking to their original commitments to the community.

1589:

https://web.archive.org/web/20081221203338/http://www.saa.org/aboutSAA/committees/ethics/principles.html

452: 84:, projects that collaborate with other local and descendant communities, and outreach specifically for 1816: 1611: 447: 433:

another during tense or bellicose times. Dean has proposed that the word cooperate be used instead.

1759:"A Four Stage Approach to Community Archaeology, illustrated with case studies from Dorset, England" 1587:

SAA. (2004, January 18, 2007). Principles of Archaeological Ethics. Retrieved October 4, 2008, from

275: 1811: 1614:(Eds.), Archaeology as a Tool of Civic Engagement, (pp. 243–262). Lanham, MD: AltaMira Press. 1098: 1303: 990: 1806: 1801: 819:

Friesen (2002); Doroszenko (2007); Fry (2007); Hansen and Fowler (2007); Pope and Mills (2007)

412: 139: 1766: 1295: 1060: 982: 675: 457: 309: 98: 85: 1796: 278:. A major goal of many community archaeologists and community archaeology projects is to 191: 1037:

Specter (1993); Herscher and McManamon (1995); Jameson (2003); Lynott (2003) Wille (2008)

274:, and many archaeologists and communities contend that archaeology has never escaped its 127: 1525:

Marshall, Y. (2002). What is community archaeology? World Archaeology, 34(2), 211-219.

1825: 1758: 1711:

Marshall, Y. (2002). What is community archaeology? World Archaeology, 34(2), 211-219

1537:

Miller, D. (1980). Archaeology and Development. Current Anthropology, 21(6), 709-714.

1383:

Dean and Perrelli (2006:145); also see Brown and Robinson (2006:62); Blume (2006:210)

1307: 994: 212:

Community archaeology outside of the United States, the United Kingdom, and Australia

115: 1065: 1048: 647:

De Cunzo and Jameson (2007); Jeppson and Brauer (2007); Atalay (2007); Wille (2008)

348: 205: 1791: 1299: 986: 17: 375: 347:

As a method for knowing the community, archaeologists have advocated the use of

284: 271: 231: 60: 1593:

Sabloff, J. A. (2008). Archaeology Matters. Walnut Creek, CA: Left Coast Press.

932:

See Pyburn (2003); Pyburn (2004); Atalay (2006); Trigger (2007); Pyburn (2008b)

1374:

Atalay (2006); Clarke (2002); Versaggi (2006);Watkins (2003); Blume (2006:210)

389:

is another method archaeologists have used in community archaeology projects.

279: 1449:

Faulkner, N. (2000). Archaeology from below. Public Archaeology, 1(1), 21–33.

126:. Collaborations have occurred throughout the United States, including with 1110:

Clarke (2002); Moser et al. (2002); Kuhns (2008); Watson and Waterman (2008)

143: 1792:

Chartered Institute for Archaeologists (CIfA) Voluntary and Community Group

476:

The terms are interchangeable in McDavid (2002:304) and Marshall (2002:214)

914:

Knecht (2003); Smith et al. (2003); Jones and McBride (2006); Wille (2008)

1802:

National Park Service Technical Brief 22, Archeology and Civic Engagement

668:"Public Benefit: the challenge for development-led archaeology in the UK" 305: 236: 102: 1817:

Society for American Archaeology, Public Archaeology for Archaeologists

1607: 49: 130:. Many tribes have also begun hiring full-time tribal archaeologists. 1771: 680: 667: 1737: 1284:"Open Access to Publications to Expand Participation in Archaeology" 971:"Open Access to Publications to Expand Participation in Archaeology" 638:

See McDavid (2002, 2003); Singleton and Orser (2003); Shackel (2007)

1215:

Moser (2002); Knecht (2003); Smith (2003); Jones and McBride (2006)

29:"Public archaeology" redirects here. For the academic journal, see 1549: 170: 45: 35: 1786: 1320:

Strand et al. (2003); Hemment (2007); Pyburn (2007); Kuhns (2008)

1403: 740: 1049:"Over-research and ethics dumping in international archaeology" 1047:

Marwick, Ben; Pham, Thanh Son; Ko, May Su (15 December 2020).

941:

Atalay (2006); Pyburn (2008a); Pyburn (2004); Spector (1993)

620:

See Knecht (2003); Hollowell-Zimmer (2003); Hollowell (2006)

1717:

Merriman, N. (2004). Public Archaeology. London: Routledge.

1534:

Merriman, N. (2004). Public Archaeology. London: Routledge.

1428:

Lincoln and London, Nebraska: University of Nebraska Press.

63:

by the people for the people. The field is also known as

1241: 1239: 270:

Archaeology is a practice whose history is entrenched in

1738:"Wikimedia Movement's Importance for Public Archaeology" 1493:

Community Groups (pp. 231–248). New York: Springer.

1283: 970: 1365:

Marshall (2002:218); Singleton (2003); Rodriguez (2006)

1329:

Rodriguez (2008); also see Pyburn (2007); Wobst (1978)

1137:

See Wiynjorroc et al. (2005); Dean and Perrelli (2006)

1812:

National Park Service, Public Benefits of Archeology

1179:

Versaggi (2006:30); Dean and Perrelli (2006:142-143)

887:

Marshall (2002:216); Singleton and Orser (2003:144)

801:

Marshall (2002); Fredericksen (2002); Clarke (2002)

243:

Local communities and non-local descent communities

1145: 1143: 1797:M.A.T.R.I.X. Resources for Community Archaeology 1544:Moshenska, G. 2009. What is Public Archaeology? 950:See Atalay (2006), Atalay (2007), Pyburn (2008b) 761: 759: 1497:London, Nebraska: University of Nebraska Press. 1006: 1004: 602:See Marshall (2002) and cases in Kerber (2006b) 1166: 1164: 865: 863: 861: 810:Funari et al. (2007); Najjar and Najjar (2007) 363:Mashantucket Pequot Museum and Research Center 741:"Council for British Archaeology | Home" 343:Ethnography and getting to know the community 8: 959:Atalay (2006); Pyburn (2008a); Pyburn (2004) 694:See Faulkner (2000) and Faulkner (2001/2002) 1356:Atalay (2006); Pyburn (2007); Pyburn (2008) 611:See Marshall (2002:212-214); Spector (1993) 420:Carrying through with long-term commitments 159:Community archaeology in the United Kingdom 1807:National Park Service, Archeology for Kids 76:Community archaeology in the United States 1770: 1064: 679: 142:, descendant communities, and descendant 124:Ozette Indian Village Archeological Site 1643:Nebraska: University of Nebraska Press. 1424:(pp. 427–441). New York: Springer. 469: 40:Community archaeology participants at 1787:Council for British Archaeology (CBA) 7: 320:Approaches to community archaeology 837:Breglia, (2007); Rodriguez, (2006) 753:Current Archaeology (2001a; 2001b) 443:Indigenous peoples of the Americas 199:Community archaeology in Australia 25: 1197:Knecht (2003) Moser et al. (2002) 235:non-local descent communities or 1282:Marwick, Ben (29 October 2020). 1206:Bartu as cited Atalay (2007:257) 969:Marwick, Ben (29 October 2020). 548:Dean and Perrelli (2006:141-142) 134:Local and descendant communities 71:Community archaeology by country 1550:https://dx.doi.org/10.5334/pp.7 1288:Norwegian Archaeological Review 975:Norwegian Archaeological Review 378:publications, and other forms. 308:, in archaeology, is a form of 1066:10.26721/spafajournal.v4i0.625 896:Singleton and Orser (2003:144) 783:Harrison and Williamson (2002) 629:See Singleton and Orser (2003) 428:Consultation and collaboration 369:Publications for the community 1: 1300:10.1080/00293652.2020.1837233 1119:Miller (1980); Watkins (2003) 987:10.1080/00293652.2020.1837233 398:Who speaks for the community? 387:Participatory action research 382:Participatory action research 266:Decolonization of archaeology 252:Non-descent local communities 155:part of the research design. 1404:http://doi.org/10.5334/pp.40 1338:Dean and Perrelli (2006:142) 1233:Jones and McBride (2006:275) 575:Dean and Perrelli (2006:145) 566:Dean and Perrelli (2006:144) 128:indigenous peoples in Alaska 31:Public Archaeology (journal) 1254:Moser et al. (2002:238-239) 1853: 721:Schadla-Hall (forthcoming) 28: 42:Aboa Vetus & Ars Nova 1757:Roberts, Hayley (2020). 1245:Jones and McBride (2006) 1128:Sanger et al. (2006:325) 356:Museums and institutions 325:Community interpretation 1019:Moser et al. (2002:234) 656:Also see Trigger (2007) 186:The Valletta Convention 120:What does this Awl Mean 1736:Todorović, M. (2019). 666:Watson, Sadie (2021). 111: 53: 1742:StES 2019 Proceedings 1263:Atalay (2007:260-261) 521:Atalay (2006:286-288) 453:Archaeological ethics 107: 57:Community archaeology 39: 1763:Internet Archaeology 1272:McDavid (2002, 2003) 672:Internet Archaeology 512:Watkins (2003, 2006) 448:Applied anthropology 334:Long-term commitment 230:In a reduced sense, 177:Public participation 923:Marshall (2002:216) 878:Marshall (2002:215) 828:Moser et al. (2002) 774:Marshall (2002:212) 557:Kerber (2006a:xxii) 192:Valletta Convention 1837:Public archaeology 1188:Versaggi (2006:30) 539:Watkins (2003:134) 494:Kerber (2006a:xxx) 485:Trigger (2007:260) 92:Indigenous peoples 82:indigenous peoples 65:public archaeology 54: 18:Public archaeology 1832:Cultural heritage 1149:Pyburn (2007:177) 730:See Liddle (1985) 703:See Farley (2003) 530:Watkins (2006:xi) 413:top-down approach 407:Top-down approach 140:local communities 16:(Redirected from 1844: 1776: 1774: 1772:10.11141/ia.55.6 1753: 1751: 1749: 1612:Paul. A. Shackel 1384: 1381: 1375: 1372: 1366: 1363: 1357: 1354: 1348: 1347:Blume (2006:197) 1345: 1339: 1336: 1330: 1327: 1321: 1318: 1312: 1311: 1279: 1273: 1270: 1264: 1261: 1255: 1252: 1246: 1243: 1234: 1231: 1225: 1222: 1216: 1213: 1207: 1204: 1198: 1195: 1189: 1186: 1180: 1177: 1171: 1168: 1159: 1156: 1150: 1147: 1138: 1135: 1129: 1126: 1120: 1117: 1111: 1108: 1102: 1101:in Atalay (2006) 1095: 1089: 1086: 1080: 1077: 1071: 1070: 1068: 1044: 1038: 1035: 1029: 1028:Edgeworth (2006) 1026: 1020: 1017: 1011: 1008: 999: 998: 966: 960: 957: 951: 948: 942: 939: 933: 930: 924: 921: 915: 912: 906: 903: 897: 894: 888: 885: 879: 876: 870: 867: 856: 853: 847: 844: 838: 835: 829: 826: 820: 817: 811: 808: 802: 799: 793: 790: 784: 781: 775: 772: 766: 763: 754: 751: 745: 744: 737: 731: 728: 722: 719: 713: 712:Farley (2003:14) 710: 704: 701: 695: 692: 686: 685: 683: 681:10.11141/ia.57.1 663: 657: 654: 648: 645: 639: 636: 630: 627: 621: 618: 612: 609: 603: 600: 594: 593:Blume (2006:198) 591: 585: 582: 576: 573: 567: 564: 558: 555: 549: 546: 540: 537: 531: 528: 522: 519: 513: 510: 504: 503:Moshenska (2009) 501: 495: 492: 486: 483: 477: 474: 458:Science outreach 310:science outreach 291:Self-reflexivity 150:Public education 99:Thomas Jefferson 86:public education 21: 1852: 1851: 1847: 1846: 1845: 1843: 1842: 1841: 1822: 1821: 1783: 1756: 1747: 1745: 1735: 1680: 1678:Further reading 1597:Nebraska Press. 1409:Nebraska Press. 1393: 1388: 1387: 1382: 1378: 1373: 1369: 1364: 1360: 1355: 1351: 1346: 1342: 1337: 1333: 1328: 1324: 1319: 1315: 1281: 1280: 1276: 1271: 1267: 1262: 1258: 1253: 1249: 1244: 1237: 1232: 1228: 1223: 1219: 1214: 1210: 1205: 1201: 1196: 1192: 1187: 1183: 1178: 1174: 1169: 1162: 1157: 1153: 1148: 1141: 1136: 1132: 1127: 1123: 1118: 1114: 1109: 1105: 1096: 1092: 1087: 1083: 1078: 1074: 1046: 1045: 1041: 1036: 1032: 1027: 1023: 1018: 1014: 1009: 1002: 968: 967: 963: 958: 954: 949: 945: 940: 936: 931: 927: 922: 918: 913: 909: 904: 900: 895: 891: 886: 882: 877: 873: 868: 859: 854: 850: 845: 841: 836: 832: 827: 823: 818: 814: 809: 805: 800: 796: 791: 787: 782: 778: 773: 769: 765:Marshall (2002) 764: 757: 752: 748: 739: 738: 734: 729: 725: 720: 716: 711: 707: 702: 698: 693: 689: 665: 664: 660: 655: 651: 646: 642: 637: 633: 628: 624: 619: 615: 610: 606: 601: 597: 592: 588: 583: 579: 574: 570: 565: 561: 556: 552: 547: 543: 538: 534: 529: 525: 520: 516: 511: 507: 502: 498: 493: 489: 484: 480: 475: 471: 466: 439: 430: 422: 409: 400: 395: 384: 371: 358: 345: 336: 327: 322: 316: 302: 300:Public outreach 293: 268: 263: 254: 245: 228: 223: 214: 201: 188: 179: 166: 161: 152: 136: 94: 78: 73: 34: 23: 22: 15: 12: 11: 5: 1850: 1848: 1840: 1839: 1834: 1824: 1823: 1820: 1819: 1814: 1809: 1804: 1799: 1794: 1789: 1782: 1781:External links 1779: 1778: 1777: 1754: 1733: 1730: 1727: 1724: 1721: 1718: 1715: 1712: 1709: 1706: 1701: 1698: 1695: 1692: 1689: 1686: 1679: 1676: 1675: 1674: 1670: 1667: 1663: 1660: 1657: 1654: 1651: 1647: 1644: 1640: 1637: 1634: 1631: 1627: 1623: 1619: 1615: 1605: 1602: 1598: 1594: 1591: 1585: 1582: 1578: 1575: 1572: 1569: 1565: 1561: 1557: 1553: 1542: 1538: 1535: 1532: 1529: 1526: 1523: 1519: 1516: 1512: 1509: 1505: 1502: 1498: 1494: 1490: 1486: 1482: 1478: 1474: 1471: 1467: 1464: 1460: 1456: 1453: 1450: 1447: 1444: 1440: 1436: 1432: 1429: 1425: 1421: 1418: 1414: 1410: 1406: 1400: 1397: 1392: 1389: 1386: 1385: 1376: 1367: 1358: 1349: 1340: 1331: 1322: 1313: 1294:(2): 163–169. 1274: 1265: 1256: 1247: 1235: 1226: 1217: 1208: 1199: 1190: 1181: 1172: 1160: 1151: 1139: 1130: 1121: 1112: 1103: 1090: 1081: 1079:Pyburn (2008a) 1072: 1039: 1030: 1021: 1012: 1010:Spector (1993) 1000: 981:(2): 163–169. 961: 952: 943: 934: 925: 916: 907: 898: 889: 880: 871: 857: 855:Segobye (2005) 848: 839: 830: 821: 812: 803: 794: 785: 776: 767: 755: 746: 732: 723: 714: 705: 696: 687: 658: 649: 640: 631: 622: 613: 604: 595: 586: 584:Watkins (2003) 577: 568: 559: 550: 541: 532: 523: 514: 505: 496: 487: 478: 468: 467: 465: 462: 461: 460: 455: 450: 445: 438: 435: 429: 426: 421: 418: 408: 405: 399: 396: 394: 391: 383: 380: 370: 367: 357: 354: 344: 341: 335: 332: 326: 323: 321: 318: 301: 298: 292: 289: 267: 264: 262: 259: 253: 250: 244: 241: 227: 224: 222: 219: 213: 210: 200: 197: 187: 184: 178: 175: 165: 162: 160: 157: 151: 148: 135: 132: 93: 90: 77: 74: 72: 69: 24: 14: 13: 10: 9: 6: 4: 3: 2: 1849: 1838: 1835: 1833: 1830: 1829: 1827: 1818: 1815: 1813: 1810: 1808: 1805: 1803: 1800: 1798: 1795: 1793: 1790: 1788: 1785: 1784: 1780: 1773: 1768: 1764: 1760: 1755: 1743: 1739: 1734: 1731: 1728: 1725: 1722: 1719: 1716: 1713: 1710: 1707: 1705: 1702: 1699: 1696: 1693: 1690: 1687: 1685: 1682: 1681: 1677: 1671: 1668: 1664: 1661: 1658: 1655: 1652: 1648: 1645: 1641: 1638: 1635: 1632: 1628: 1624: 1620: 1616: 1613: 1609: 1606: 1603: 1599: 1595: 1592: 1590: 1586: 1583: 1579: 1576: 1573: 1570: 1566: 1562: 1558: 1554: 1551: 1547: 1546:Present Pasts 1543: 1539: 1536: 1533: 1530: 1527: 1524: 1520: 1517: 1513: 1510: 1506: 1503: 1499: 1495: 1491: 1487: 1483: 1479: 1475: 1472: 1468: 1465: 1461: 1457: 1454: 1451: 1448: 1445: 1441: 1437: 1433: 1430: 1426: 1422: 1419: 1415: 1411: 1407: 1405: 1401: 1398: 1395: 1394: 1390: 1380: 1377: 1371: 1368: 1362: 1359: 1353: 1350: 1344: 1341: 1335: 1332: 1326: 1323: 1317: 1314: 1309: 1305: 1301: 1297: 1293: 1289: 1285: 1278: 1275: 1269: 1266: 1260: 1257: 1251: 1248: 1242: 1240: 1236: 1230: 1227: 1221: 1218: 1212: 1209: 1203: 1200: 1194: 1191: 1185: 1182: 1176: 1173: 1170:Pyburn (2007) 1167: 1165: 1161: 1158:Pyburn (2003) 1155: 1152: 1146: 1144: 1140: 1134: 1131: 1125: 1122: 1116: 1113: 1107: 1104: 1100: 1094: 1091: 1088:Atalay (2006) 1085: 1082: 1076: 1073: 1067: 1062: 1058: 1054: 1053:SPAFA Journal 1050: 1043: 1040: 1034: 1031: 1025: 1022: 1016: 1013: 1007: 1005: 1001: 996: 992: 988: 984: 980: 976: 972: 965: 962: 956: 953: 947: 944: 938: 935: 929: 926: 920: 917: 911: 908: 902: 899: 893: 890: 884: 881: 875: 872: 869:Atalay (2007) 866: 864: 862: 858: 852: 849: 843: 840: 834: 831: 825: 822: 816: 813: 807: 804: 798: 795: 792:Colley (2002) 789: 786: 780: 777: 771: 768: 762: 760: 756: 750: 747: 742: 736: 733: 727: 724: 718: 715: 709: 706: 700: 697: 691: 688: 682: 677: 673: 669: 662: 659: 653: 650: 644: 641: 635: 632: 626: 623: 617: 614: 608: 605: 599: 596: 590: 587: 581: 578: 572: 569: 563: 560: 554: 551: 545: 542: 536: 533: 527: 524: 518: 515: 509: 506: 500: 497: 491: 488: 482: 479: 473: 470: 463: 459: 456: 454: 451: 449: 446: 444: 441: 440: 436: 434: 427: 425: 419: 417: 414: 406: 404: 397: 392: 390: 388: 381: 379: 377: 368: 366: 364: 355: 353: 350: 342: 340: 333: 331: 324: 319: 317: 314: 311: 307: 299: 297: 290: 288: 286: 281: 277: 276:colonial past 273: 265: 260: 258: 251: 249: 242: 240: 238: 233: 225: 220: 218: 211: 209: 207: 198: 196: 193: 185: 183: 176: 174: 172: 163: 158: 156: 149: 147: 145: 141: 133: 131: 129: 125: 121: 117: 116:Janet Spector 110: 106: 104: 100: 91: 89: 87: 83: 75: 70: 68: 66: 62: 58: 51: 47: 43: 38: 32: 27: 19: 1762: 1746:. Retrieved 1741: 1626:Archaeology. 1568:Archaeology. 1545: 1508:Archaeology. 1477:Archaeology. 1379: 1370: 1361: 1352: 1343: 1334: 1325: 1316: 1291: 1287: 1277: 1268: 1259: 1250: 1229: 1224:Wille (2008) 1220: 1211: 1202: 1193: 1184: 1175: 1154: 1133: 1124: 1115: 1106: 1099:de-centering 1093: 1084: 1075: 1056: 1052: 1042: 1033: 1024: 1015: 978: 974: 964: 955: 946: 937: 928: 919: 910: 901: 892: 883: 874: 851: 842: 833: 824: 815: 806: 797: 788: 779: 770: 749: 735: 726: 717: 708: 699: 690: 671: 661: 652: 643: 634: 625: 616: 607: 598: 589: 580: 571: 562: 553: 544: 535: 526: 517: 508: 499: 490: 481: 472: 431: 423: 410: 401: 385: 372: 359: 349:ethnographic 346: 337: 328: 315: 303: 294: 269: 261:Major issues 255: 246: 229: 215: 206:Sarah Colley 202: 189: 180: 167: 153: 137: 119: 112: 108: 95: 79: 64: 56: 55: 26: 376:open access 285:open access 272:colonialism 232:communities 226:Definitions 221:Communities 61:archaeology 1826:Categories 1748:5 February 1673:Routledge. 1666:Routledge. 1391:References 846:Sen (2002) 280:decolonize 44:Museum in 1564:Springer. 1515:AltaMira. 1489:AltaMira. 1470:Springer. 1463:Springer. 1459:Springer. 1435:Springer. 1413:Springer. 1308:228961066 995:228961066 393:Critiques 237:diasporas 144:diasporas 1618:Praeger. 1556:169-178. 1548:1, DOI: 437:See also 306:outreach 122:and the 118:'s book 103:Cape Cod 1744:: 29–42 1608:Shackel 304:Public 164:History 50:Finland 1765:(55). 1650:Press. 1630:Press. 1622:Press. 1601:33-45. 1581:Press. 1560:Press. 1522:Press. 1501:Press. 1485:Press. 1481:Press. 1443:Press. 1439:Press. 1417:Press. 1306: 993: 674:(57). 1304:S2CID 991:S2CID 464:Notes 171:PPG16 46:Turku 1750:2020 1541:248. 1097:See 190:The 1767:doi 1296:doi 1061:doi 983:doi 676:doi 239:." 59:is 1828:: 1761:. 1740:. 1302:. 1292:53 1290:. 1286:. 1238:^ 1163:^ 1142:^ 1059:. 1055:. 1051:. 1003:^ 989:. 979:53 977:. 973:. 860:^ 758:^ 670:. 411:A 88:. 48:, 1775:. 1769:: 1752:. 1552:. 1310:. 1298:: 1069:. 1063:: 1057:4 997:. 985:: 743:. 684:. 678:: 52:. 33:. 20:)

Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.

Index