A Conflict of Interest: a case study for community archaeology in Nunavut, Canadian Arctic

Griebel, Brendan

doi:10.1111/j.1468-0033.2010.01717.x

Cited by 7 publications

(5 citation statements)

References 2 publications

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“…The composition of community is largely vested in state policies that legally compel scholars to produce a public scholarship rooted in some discrete community, so just as NAGPRA radically impacted archaeological scholarship, similar codes hold the potential for significant engaged interventions. For instance, Brendan Griebel's (2010) work among the Inuit in the Canadian territory of Nunavut centers on a territorial mandate to develop scholarly projects that address Inuit issues. In his research, Griebel asks how a broadly defined archaeology can make such a contribution to Inuit cultural heritage.…”

Section: The Collaborative Politics Of Museum and Archaeological Schomentioning

confidence: 99%

“…In his research, Griebel asks how a broadly defined archaeology can make such a contribution to Inuit cultural heritage. Territorial law introduced in 1999 mandated that community outreach was required for all archaeological projects, a law that was intended to ensure “that researchers engage local communities through employment and education” and to require archaeologists to “convince Inuit community councils of their explicit effort to involve and benefit local populations” (Griebel 2010:76). This move forced archaeologists to understand “the relationship between archaeologists and Inuit communities in more ethnographic terms,” an increasingly commonplace methodological, social, and ethical sentiment among contemporary archaeologists.…”

Section: The Collaborative Politics Of Museum and Archaeological Schomentioning

confidence: 99%

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Practicing Anthropology and the Politics of Engagement: 2010 Year in Review

Mullins

2011

American Anthropologist

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In 2010, a rapidly growing body of public scholars continued to conduct engaged research that involved various forms of collaboration, advocacy, and activism. Practicing anthropologists are among the most powerful champions of engaged scholarship and are increasingly focused on tracing the concrete dimensions of public engagement. Practicing anthropologists in 2010 made a concerted effort to critically assess precisely what constitutes collaboration, engagement, activism, advocacy, and a host of similarly politicized but ambiguous terms. This self-reflection has probed the philosophical, political, and methodological dimensions of engagement and painted a rich and complex picture of practicing anthropology. In this article, I review those 2010 studies that are focused on critically defining an engaged anthropology and expanding it to rigorously four-field public scholarship with conscious and reflective politics.

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Section: The Collaborative Politics Of Museum and Archaeological Schomentioning

confidence: 99%

Section: The Collaborative Politics Of Museum and Archaeological Schomentioning

confidence: 99%

Practicing Anthropology and the Politics of Engagement: 2010 Year in Review

Mullins

2011

American Anthropologist

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“…Many valuable initiatives have been conducted over the years to bring archaeologists and Inuit closer together through fieldwork and oral history studies (see for example. Dawson et al 2010, Friesen 2002, Griebel 2010, 2013b, Lyons 2013, Lyons et al 2010, Rowley 2002, Stenton and Rigby 1999, but these for the most part are localized case studies, aimed at a specific communities rather than changing attitudes across the territory as a whole.…”

Section: Original Studymentioning

confidence: 99%

Re-Presenting the Past: A New Archaeological Outreach Strategy for the Canadian Territory of Nunavut

Griebel¹,

Diesel

Rast³

2016

Open Archaeology

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Abstract:In 2013, an Arctic-based organization known as the Inuit Heritage Trust spearheaded a new campaign to increase archaeological awareness in the Canadian territory of Nunavut. While Nunavut remains an Inuit-centered territory-founded on the knowledge and values that have long sustained its predominantly Inuit population-the rules and regulations surrounding archaeological resources are largely grounded in more scientific, and distinctly non-Inuit, valuations of the past. For multiple reasons, Inuit and non-Inuit traditions for understanding and preserving heritage resources have proved difficult to reconcile, despite numerous attempts at community outreach programs and the regular hosting of archaeological fieldschools. For many Inuit, the methodological and impersonal approach to history endorsed by incoming archaeologists remains a foreign concept. This paper will present a series of community resources developed as part of the Inuit Heritage Trust's new archaeological awareness campaign, produced in partnership with archaeologists Brendan Griebel and Tim Rast. These resources seek to address the question of how to educate about Nunavut's past through a framework that aligns with the interests and realities of both professional archaeologists and Inuit populations. To date, this campaign has produced two unique resources: the first, a guidebook series that explores archaeology's relevance to community members, students and heritage workers in Nunavut, and the second, a portable excavation and experimental archaeology kit. While the campaign does not intend to change the way that either Inuit or archaeologists value the past, it does attempt to create a mutual awareness of differing worldview so that both groups might better navigate the complex landscape of regulation and interaction ascribed to Nunavut's heritage resources.

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“…The strength of the community approach in this regard lies in its potential for creating practices that can accommodate and address issues of contemporary identity and relevance. As research in the Canadian Arctic becomes more embedded in local community concerns and knowledge, there has correspondingly been more attention given to community-oriented programs about the region's archaeology (e.g., Dawson et al 2011;Friesen 2002;Griebel 2010Griebel , 2013Lyons 2007;Lyons et al 2010). …”

Section: The Pembroke Qalgiqmentioning

confidence: 99%

“…directions in the theory and practice of community archaeology in Nunavut, emphasising both the creation of analogies for the archaeological record through contemporary cultural interaction (Friesen 2002) and the use of ancient material artifacts to stimulate new understandings of community, identity, and history in contemporary populations (Griebel 2010(Griebel , 2013. In the latter case, Griebel's approach to community archaeology reconsiders the concept of "community" as a "desired state" articulated through critical reflection on the past and its links to present-day society.…”

Section: Introductionmentioning

confidence: 99%

Building from the ground up: Reconstructing visions of community in Cambridge Bay, Nunavut

Griebel

2014

etudinuit

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The Inuit qalgiq, or gathering house, once served as a forum for bringing communities together through acts of storytelling, drum dancing, shamanism, and the intergenerational transfer of knowledge. While the specific traditions associated with these structures have varied over time and space, they have remained of central importance to the affirmation of group identity and communal decision-making. In 2008, the excavation of an early Thule qalgiq near the Nunavut hamlet of Cambridge Bay provided a team of local participants and University of Toronto archaeologists with an opportunity to interpret the social position of the qalgiq in the context of a contemporary Inuit population currently struggling with issues of collective identity. This article presents a project originally designed to reconstruct a qalgiq as a museum exhibit with a structure drawn primarily from archaeological findings. By embedding the project in local understandings of history as a source for community wellness and revival, however, a different course was taken. While combining archaeological blueprints with contemporary realities and beliefs, the qalgiq was ultimately re-imagined as a venue in which ideas about community, both past and present, can be voiced.Le qalgiq, ou maison communautaire inuit, servait de forum pour rassembler les communautés lors d’activités liées à des récits, des danses du tambour, du chamanisme et du transfert intergénérationnel des connaissances. Alors que les traditions spécifiques associées à ces structures ont varié avec les époques, elles sont restées cruciales pour l’affirmation de l’identité du groupe et la prise de décision commune. En 2008, une fouille archéologique d’un qalgiq du début du Thuléen près du hameau de Cambridge Bay, Nunavut, a été l’occasion pour une équipe de participants locaux et d’archéologues de l’Université de Toronto d’interpréter la position sociale du qalgiq dans le contexte d’une population inuit contemporaine aux prises avec des questions d’identité collective. Cet article présente un projet conçu à l’origine pour reconstruire un qalgiq dans un musée avec une structure dessinée principalement à partir de découvertes archéologiques. Toutefois, en intégrant le projet dans la vision locale de l’histoire comme source de bien-être de la communauté et de renouveau, une autre voie a été prise. En combinant des plans archéologiques avec les réalités et les croyances contemporaines, le qalgiq a été finalement réimaginé comme un lieu où les idées sur la communauté, passée et du présente, peuvent être exprimées

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A Conflict of Interest: a case study for community archaeology in Nunavut, Canadian Arctic

Cited by 7 publications

References 2 publications

Practicing Anthropology and the Politics of Engagement: 2010 Year in Review

Practicing Anthropology and the Politics of Engagement: 2010 Year in Review

Re-Presenting the Past: A New Archaeological Outreach Strategy for the Canadian Territory of Nunavut

Building from the ground up: Reconstructing visions of community in Cambridge Bay, Nunavut

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