2021
DOI: 10.3390/genealogy5040096
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In Conversation with the Ancestors: Indigenizing Archaeological Narratives at Acadia National Park, Maine

Abstract: In North America, Indigenous pasts are publicly understood through narratives constructed by archaeologists who bring Western ideologies to bear on their inquiries. The resulting Eurocentric presentations of Indigenous pasts shape public perceptions of Indigenous peoples and influence Indigenous perceptions of self and of archaeology. In this paper we confront Eurocentric narratives of Indigenous pasts, specifically Wabanaki pasts, by centering an archaeological story on relationality between contemporary and … Show more

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Cited by 6 publications
(3 citation statements)
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“…Ames, 2004), yet such work has focused almost exclusively on settler communities (Besky, 2021). Emerging work in the state (de Leon, 2022; Newsome et al, 2021), as well as broader calls to create more substantive models of reciprocal engagement with Indigenous perspectives in fisheries (Reid et al, 2021) suggest that Indigenous voices will be an important part of future work employing local ecological knowledge in marine fisheries in this region.…”
Section: Discussionmentioning
confidence: 99%
“…Ames, 2004), yet such work has focused almost exclusively on settler communities (Besky, 2021). Emerging work in the state (de Leon, 2022; Newsome et al, 2021), as well as broader calls to create more substantive models of reciprocal engagement with Indigenous perspectives in fisheries (Reid et al, 2021) suggest that Indigenous voices will be an important part of future work employing local ecological knowledge in marine fisheries in this region.…”
Section: Discussionmentioning
confidence: 99%
“…There is a long history of Indigenous peoples worldwide challenging conventional archaeological practice, outcomes of which include “othering” and denying sovereignty to Indigenous groups, legitimizing settler-colonialism, treating people's bodies as objects, and asserting and controlling Indigenous histories, as well as stealing and restricting access to Indigenous ancestors—whether that be their bodies, nonhuman beings, voice recordings, or documented knowledge (Atalay 2006; Brewster 2003; Campbell et al 2021; Colwell-Chanthaphonh et al 2010; Lippert 2006; O'Regan 2006; Rika-Heke 2010; Schneider and Hayes 2020; Watkins 2000; and many others, including those who have not formally published). Devaluation of Indigenous knowledge and objectification of Indigenous peoples creates an unequal power dynamic specifically designed to reduce Indigenous control over their own culture (Newsom et al [2021] is an example of how Indigenous knowledge counters Eurocentric narratives of the past). Such devaluation stems from racist beliefs and white saviorism and can actively strip agency from Indigenous peoples.…”
Section: Critical Assessmentmentioning
confidence: 99%
“…For this reason, there can be tension between resource managers and local and Traditional stakeholders when resource stewardship is mandated to incorporate Indigenous and Traditional Ecological Knowledge (ITEK 2 ) and reflect Indigenous preferences (Khazraee 2018), particularly given that ITEK is infrequently included in scientific inquiry (Whyte et al 2016) and is often misused or ignored (Valkonen et al 2017). This neglect can mainly be attributed to the fact that consultation processes, such as those mandated for public land managers in the United States, are based in standardized regulations of cultural resource management and policy, which are rooted in Western science (Newsom et al 2021).…”
mentioning
confidence: 99%