Meaning‐making and cultural heritage in Jordan: the local community, the contexts and the archaeological sites in Khreibt al‐Suq

The Production of Local Landscape Heritage: A Case Study in The Netherlands

“…Abu-Khafajah, 2010;Setten, 2005) suggest that heritage can vary across different groups of people, a notion that is often illustrated Local Landscape Heritage 11 on a macro-scale. Our study demonstrates that heritage construction is diverse even within a relatively homogeneous local culture at one point in time and that this diversity can be understood by referring to practices.…”

“…Yet, over the last decades, heritage was conceptualised as discursive meaning production and a focus on the meanings that people assign to material landscape features prevailed (cf. Abu-Khafajah, 2010). What is seen as heritage might differ across people, express contemporary concerns and vary across time (Harvey, 2001).…”

Rediscovering Community Archaeology in Africa and Reframing its Practice

“…Participatory approaches have grown in popularity over the last two decades around the globe and in Africa (e.g. Abu-Khafajah 2010;Atalay 2012;Colwell-Chanthaphonh and Ferguson 2008;Cooke 2010;Dowdall and Parrish 2001;Marshall 2009;McDavid 2002;Murimbika and Moyo 2008;Silliman 2008), but archaeological practice that unites rather than separates archaeologists and local people in the field has been much slower to follow the academic rhetoric underwriting such views. In spite of the multiple resolutions and codes of ethics, such as those implemented by the World Archaeological Congress insisting that communities must be brought into the process of archaeological planning, execution, and writing, we have far to travel to deliver the goods.…”

Public Archaeology and Critical Histories: Collaborative Archaeology in Southern Illinois

“…Descendants, stakeholders, and community members interested in an archaeological project have the same curiosity, the same desire to know the past, and different knowledges, tools, and skill sets with which to help us do so (Agbe-Davies 2010; Praetzellis 2002). The beauty of collaborative community archaeology is that, when we allow it to, such knowledges can intersect in ways that can yield a rewarding, richer understanding of the pasts for everyone involved (Abu-Khafajah 2010;Colwell-Chanthaphonh and Ferguson 2008;Derry 2003;Greer 2010;Little and Shackel 2007;Shackel 2011).…”