Global Application of Indigenous Archaeology: Community Based Participatory Research in Turkey

What does Indigenous archaeology offer archaeologists who do not work on Native land, at Indigenous sites, or with Indigenous people? This article demonstrates the broad applicability of Indigenous archaeology and the way it can be utilized by archaeologists working in any locale. Through recent fieldwork in south central Turkey working with a non-indigenous community of local residents near the archaeological site of Çatalhöyük, I demonstrate ways that the theories and methodology of Indigenous archaeology are a useful and relevant part of practice for archaeologists working in areas that are neither on Native land nor involve sites related to indigenous heritage. It also points to the need for further investigation into collaborative methods for the development of a set of best practices within archaeological and heritage management settings

Journeys to Complete the Work

NAGPRA comics are intended to help Native peoples, archaeologists, historic preservation officers, museum administrators and others involved in repatriation decisions to understand both the obligations and the impact of NAGPRA legislation and process. This comic is not an official publication of National NAGPRA or the Review Committee, and thecontent does not necessarily reflect the opinions, legal or otherwise, of the Committee or any other federal or legal body associated with NAGPRA. However, all information contained in this comic is in the public record, and has been reviewed by a former member of the National NAGPRA Review Committee for accuracy and appropriateness.</p

Education, Protection, and Management of Ezhibiigaadek asin (Sanilac Petroglyph Site)

For the Saginaw Chippewa Indian Tribe of Michigan,&nbsp;ezhibiigaadek asin&nbsp;is a sacred place. Teachings from their Anishinabe ancestors are embedded in this rock art site that holds over 100 petroglyphs. Anishinabe cultural knowledge relates the importance of sharing aspects of these teachings. Yet concerns have arisen over what the Saginaw Chippewa consider to be inappropriate uses of the teachings, particularly in relation to commercialization of the images written on the stone. There is also concern that some of the petroglyphs are fading, and others have been vandalized. The goal of this IPinCH supported Community-Based Initative was to collaborate with the Saginaw Chippewa’s Ziibiwing Cultural Society to explore these issues, with the goal of creating a plan to protect and control the use of the&nbsp;ezhibiigaadek asin&nbsp;site

Action heritage: research, communities, social justice

Societies are unequal and unjust to varying degrees and heritage practitioners unavoidably work with, perpetuate and have the potential to change these inequalities. This article proposes a new framework for undertaking heritage research that can be applied widely and purposefully to achieve social justice, and which we refer to as action heritage. Our primary sources are semi-structured conversations we held with some of the participants in three heritage projects in South Yorkshire, UK: members of a hostel for homeless young people, a primary school, and a local history group. We examine ‘disruptions’ in the projects to understand the repositioning of the participants as researchers. The disruptions include introducing a scrapbook for personal stories in the homeless youth project and giving the school children opportunities to excavate alongside professional archaeologists. These disruptions reveal material and social inequalities through perceptible changes in how the projects were oriented and how the participants thought about the research. We draw on this empirical research and theorisations of social justice to develop a new framework for undertaking co-produced research. Action heritage is ‘undisciplinary’ research that privileges process over outcomes, and which achieves parity of participation between academic and community-based researchers through sustained recognition and redistribution

Introduction: Toward an Engaged Feminist Heritage Praxis

We advocate a feminist approach to archaeological heritage work in order to transform heritage practice and the production of archaeological knowledge. We use an engaged feminist standpoint and situate intersubjectivity and intersectionality as critical components of this practice. An engaged feminist approach to heritage work allows the discipline to consider women’s, men’s, and gender non-conforming persons’ positions in the field, to reveal their contributions, to develop critical pedagogical approaches, and to rethink forms of representation. Throughout, we emphasize the intellectual labor of women of color, queer and gender non-conforming persons, and early white feminists in archaeology

Indigenous Studies Working Group Statement

In 2018, the authors were invited to share their perspectives as Indigenous studies scholars to the work of Breakthrough Listen, an organization affiliated with both the Berkeley SETI Research Center (BSRC) and the Search for Extraterrestrial Intelligence (SETI). This collectively authored statement highlights some of the ethical concerns these authors perceived regarding the history colonialism and the expectations to find “advanced” or “intelligent” extraterrestrial life. A prologue contextualizes the short working group statement and we then provide the unedited original statement in its entirety