Indigenous Concerns, Archaeology, and Activism

Abstract

Archaeologists have been in contact with Indigenous communities since the origins of the discipline during the 19th century. From the beginning, this relationship was fundamentally structured by the fact that academic archaeology reflects the development of European/Western modernity, nationalism, and imperialism. As a consequence, during archaeology’s long and complex history, the relationship with Indigenous communities has often been characterised by confrontations, disputes, and misunderstandings. The dominant worldview upon which archaeology stands, rooted in Enlightenment philosophies and materialism, is often in contradiction to Indigenous perspectives. This applies, for example, to notions of time and history, the position and roles of humans within the natural world, ancestry and personhood, distinctions between life and death, and the animated and unanimated. These fundamental differences, and the associated unequal power relations between researchers on the one hand and Indigenous communities on the other, have caused innumerable instances of the appropriation and/or destruction of heritage sites and built structures and the removal and theft of artefacts and human remains. Accordingly, archaeological practices have been causing pain and suffering for Indigenous communities. However, these aspects are not restricted to archaeology but are more broadly related to the idea and reality of modern science and research practice itself. The perspective of Indigenous communities is encapsulated in Linda Tuhiwai Smith’s statement that “scientific research remains inextricably linked to European imperialism and colonialism […] The word itself, ‘research’, is probably one of the dirtiest words in the indigenous world’s vocabulary” (Tuhiwai Smith 2012: 232). This understanding reflects the extensive and continuing experiences of objectification by Indigenous people in their engagements with researchers. It unmasks the position of Western (and other imperially rooted) science as yet another facet of extractive and exploitative practices of European domination. Indigenous communities have criticised that scientific practices can extract and claim ownership of Indigenous ways of knowing and heritage while excluding the people themselves from these processes and the subsequent results (Tuhiwai Smith 2012: 240).