‘Breaking the fourth wall’: 3D virtual worlds as tools for knowledge repatriation in archaeology

Abstract

Interactive 3-dimensional worlds and computer modeling can be used to excite interest in archaeology among indigenous groups such as the Inuit of the North American Arctic and Greenland. Using two case studies -a recently completed exhibition for the Virtual Museum of Canada on Thule Inuit whalebone houses and an interactive virtual world structured around the Siglit-Inuvialuit sod house -we explore how digital replicas might be used in the repatriation of traditional knowledge. This idea is examined through the experiences of nine Inuit Elders who explored our digital reconstructions of Thule and Siglit-Inuvialuit dwellings in 3D. Discussions with the Elders suggest that the generic sense of 'presence' generated by 3D viewing enhanced their feelings of connectedness to their past. This would imply that virtual reality and 3D technology might be useful in establishing new discourses in archaeological interpretation, as well as assisting in the exploration, construction, and maintenance of cultural identities through knowledge repatriation.

3D Technology in Collaborative Heritage Preservation

“…Since then, "turning fieldwork on its head" (Fienup Riordan 2005) by bringing elders to museums in order to work with the collection pieces and share information about them has become an effective and widespread practice for incorporating traditional knowledge into collaborative collections management (e.g., Alaska Native Collections Sharing These collaborations, in turn, shape the larger conversation developing around the idea of digital repatriation. The phenomenon known as "knowledge repatriation" (Dawson et al 2011) grew out of this larger discourse focusing on the process of incorporating digital technologies to preserve traditional and elder knowledge and to engage younger generations with information they may not be interested in otherwise. With sharing and virtually representing Indigenous and elder knowledge, a new variation of an old concern regarding protecting Indigenous intellectual property and heritage surfaced.…”

Critical Directions for Archival Approaches to Social Justice

“…A number of reports simultaneously point to the contentious nature and the liberating effects of digital projects (Roy and Christal 2002;Naka et al 2008;Pilcher and Vermeylen 2008;Vermeylen and Pilcher 2009;Christen 2011;Dawson, Levy and Lyons 2011;Leopold 2013). Digitized collections stimulate discussions around notions of institutional ownership and authority versus community knowledge and history, the relationship of the object kept in repositories with their source communities, and the ethics of open and unhindered display of artifacts (Pilcher and Vermeylen 2008;Vermeylen and Pilcher 2009;Christen 2011;Leopold 2013).…”

Indigenous Storytelling in Namibia: Sketching Concepts for Digitization

“…This idea is examined through the experiences of nine Inuit Elders who explored our digital reconstructions of Thule and SiglitInuvialuit dwellings in 3D." [23]. Turner shows how an aboriginal digital landscape can both cater to aboriginal knowledge having connections to the land and how the experience of this game can appeal to youths.…”