Decolonization in Archaeological Theory

Abstract

Decolonizing approaches in archaeology emerged as a means to counter the dominance of colonial ideologies and improve the accuracy of Indigenous representations. Historically, the routines of mainstream archaeological practices have been shaped by Western (primarily elite Euro-American) beliefs and categories. Although Indigenous people have long been used as informants, Western scientists have exerted control over Indigenous property, and Indigenous knowledges and concerns have been pushed to the margins. Decolonizing has both political and practical effects; it alters power relations among scientists and subjects, while also expanding the volume and accuracy of available Indigenous data.

Excavating the Archive / Archiving the Excavation: Archival Processes and Contexts in Archaeology

“…This includes both recent research and the often overlooked work of medieval Arabic scholars on the study of “Ancient” Egypt (El-Daly 2005:10). The risk of privileging particular forms of knowledge—with narrative orthodoxy typically dictated by Western elites (whether institutionally or individually)—both in the past and to this day, is near ubiquitous in both archaeology and academia (Bhambra et al 2018; Bruchac 2014; Heath-Stout 2020). For this reason, the problematic trends highlighted in the production of knowledge in archives, such as the one considered here, have far broader implications across the discipline.…”

Co‐curation and New Museology in Reorganizing the Beit Gallery at the Mutare Museum, Eastern Zimbabwe

“…A decolonial museology that engenders a level of self‐representation is a necessity, where previously marginalised knowledge can challenge colonially derived curatorial practices and reconnect objects with communities from where they were accumulated (Mignolo, 2011). Elsewhere, Bruchac (2014, 2069) proposes that some of the key decolonizing strategies should include: “critical analysis of social and political relations, collaborative consultation and research design, reclamation of cultural landscapes and heritage sites, repatriation of human remains, co‐curation of archaeological collections, and devising more culturally accurate museum representations”. Participatory approaches (Simon, 2009) also fundamentally changes the nature of museum exhibition production.…”

À qui appartient le passé? Perspectives nord-américaines sur l’appropriation du patrimoine archéologique

“…C'est dans ce contexte que s'est développée une entreprise de décolonisation de l'archéologie et de réappropriation du patrimoine archéologique par les peuples autochtones. La décolonisation vise à contester l'hégémonie des archéologues sur le passé lointain, de manière à permettre aux communautés concernées (qu'elles soient autochtones ou non) de faire entendre des interprétations alternatives, souvent basées sur d'autres formes de connaissance, telle que la tradition orale [32][33][34][35]. Cette décolonisation permet alors à ces communautés de s'approprier leur propre passé archéologique en le resituant dans un cadre ontologique et culturel qui fait davantage de sens pour elles ; c'est ce qui constitue la réappropriation du patrimoine archéologique, qui peut aussi s'accompagner du rapatriement, de la restitution ou de la gestion partagée de celui-ci [28,[35][36].…”