Claire Smith & H. Martin Wobst (ed.). Indigenous Archaeologies: Decolonizing Theory and Practice.

Smith, Laurajane

CLAIRE SMITH & H. MARTIN WOBST (ed.). Indigenous Archaeologies: Decolonizing Theory and Practice (One World Archaeology 47). xxiv+ 408 pages, 84 illustrations, 6 tables. 2005. Abingdon & New York: Routledge; 0-415-30965-4 hardback 85 [pounds sterling].

Indigenous commentary on archaeological knowledge and practice became a public issue in the late 1960s. In the intervening decades, the level of criticism and debate surrounding the intersection of Indigenous communities with archaeological practice has intensified. In many ways, archaeology has benefited from this scrutiny, particularly as it brought about the critical acknowledgment of the many consequences the discipline's colonial history has had, and indeed continues to have, on the ways archaeology understands itself and operates. This reflection has led archaeological thought to enter a debate over ethics, which in turn has encouraged discussion and insight into the cultural and political consequences of archaeological knowledge production. Archaeological relationships with community groups have also been re-examined and re-negotiated, often--but not always--with positive results for both parties. As a consequence, literature on the topic of Indigenous relations with archaeology has increased markedly over the last decade. While this has primarily occurred in relation to issues of reburial and repatriation, it has also taken place within the context of community involvement in archaeological research and heritage management activities.

Indigenous Archaeologies not only offers a comprehensive and significant contribution to these debates, it is also one of those publications that defines and precipitates an important turning point. This book is a 'must have' for any archaeological library that supports teaching or research on Indigenous issues, and community issues more generally. The volume's wide range of topics draws on over 30 years' cumulative experience; it also includes more general reflections on the state of archaeological theory, ethical practice and identity politics, and makes specific inroads into those contentious issues of power and control that continue to mitigate the relationships between archaeologists and community groups. This is the first book on such a topic where Indigenous authors dominate--it is not a book, as its editors note, that is 'done "on" Indigenous peoples, but one that is done "with'" them (p. 7). The sense of mutual reflection, respect and partnership that individually and collectively emerges from the chapters signals not only a growing maturity and sophistication, but offers the much needed guidance for developing collegiate and mutually aware practices between Indigenous cultural aspirations and archaeological agendas.

While many of the case studies in the volume focus upon Australian and North American contexts, the wide-ranging experiences, expertise and viewpoints expressed in the 21 chapters add breadth and scope to the volume. The volume has four sections. The first, 'Theoretical Foundations', presents a range of papers that collectively unpick and examine the theoretical underpinnings that have contributed to--and continue to allow--colonial uses of archaeological knowledge. Arguments about the utility of recognising the legitimacy of different ways of knowing about the past (Wobst, Harris, Nicholas) are also made. While this may not be new, what is significant and useful here is that these arguments are made in the context of debate about the cultural and political consequences of both archaeological theory and practice. Papers by Harris, Million and Bruchac offer insights into how Indigenous knowledge may inform both archaeological theory and practice, demonstrating in the process the utility of politically and culturally informed archaeological practice. Part two, 'Reclaiming the Past', revisits the debates surrounding the confrontation between Indigenous knowledge and archaeological practice, particularly in relation to the control of human remains. Chapters by May et al. and Carlson powerfully document some of the historical interactions between archaeologists and communities, while papers by Stamp and Longenecker and Watkins discuss the contemporary implications of the Kennewick case. In his chapter, Watkins actively moves discussions on from the stalemate created by the traditional framing of debates as a 'science vs. religion' dichotomy. The rest of the papers in the section illustrate the complexity of political, emotional, cultural and equity issues--often misunderstood or misrecognised by archaeologists--that underlie the debate.

Section three, 'Indigenous Voice and Identity', presents case studies that not only examine the inclusion of Indigenous voices into archaeological practice, but also the outcomes of this for both Indigenous and archaeological agendas and aspirations. The papers here also illustrate the complexities and nuances of identity and the intersections of identity politics with archaeology, with examples from Southern Africa (Ouzman), Australia (Beck et al., Hemming and Trevorrow, Birt and Copley), and the African-American Diaspora (Mathis and Weik). Part Four, 'The Ethics of Archaeological Practice', endeavours to consider the consequences the insights offered in this volume have for archaeological practice. The papers by Zimmerman and Rigney and Worby are particularly compelling, forcing the reader to re/consider the general frameworks of practice. Papers by Wiynjorroc et al., Jackson and Smith, and Isaacson and Ford address the range of ethical and culturally sensitive practices that occur in Australia, a country where Indigenous peoples have been particularly successful in persuading archaeologists to listen to their concerns. It emerges that working with Indigenous communities need not be anxious or tense; on the contrary, it provides opportunities for extending intellectual boundaries.

A number of poems and short narrative pieces by both Indigenous and non-Indigenous authors punctuate the volume. While the fraught and emotional content surrounding Indigenous archaeologies is often discounted in academic and heritage policy debates, these pieces are used to good effect here: many are written with humour or lightness of touch, but there is no side-stepping the emotional and intellectual engagement they demand of the reader. Importantly, they remind us that, as with Indigenous cultural identities, archaeological disciplinary and individual identities are tied up in these debates; it is thus not only Indigenous peoples who have emotive responses to Indigenous archaeology.

I have used this book in both undergraduate and postgraduate teaching. The students have found it accessible and informative, but also challenging, as it encourages them to engage constructively with intellectually and emotionally complex themes and issues. I highly recommend Indigenous Archaeologies, and hope that all archaeologists working with communities will find the time to read it.

LAURAJANE SMITH

Department of Archaeology, University of York, UK

(Email: ls18@york.ac.uk)