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</script> <meta name="csrf-param" content="authenticity_token" /> <meta name="csrf-token" content="8c2MaXopHFvKTveA9H0qHOVAmUyZR2qHcdXxRywvrK-0yXxyEAib79nElCA0HkQ7S1_ImVjUGPGqOs81z1KbVg" /> <link rel="stylesheet" href="//a.academia-assets.com/assets/wow-3d36c19b4875b226bfed0fcba1dcea3f2fe61148383d97c0465c016b8c969290.css" media="all" /><link rel="stylesheet" href="//a.academia-assets.com/assets/social/home-79e78ce59bef0a338eb6540ec3d93b4a7952115b56c57f1760943128f4544d42.css" media="all" /><link rel="stylesheet" href="//a.academia-assets.com/assets/single_work_page/figure_carousel-2004283e0948681916eefa74772df54f56cb5c7413d82b160212231c2f474bb3.css" media="all" /><script type="application/ld+json">{"@context":"https://schema.org","@type":"ProfilePage","mainEntity":{"@context":"https://schema.org","@type":"Person","name":"David Schaepe","url":"https://sfu.academia.edu/DavidSchaepe","sameAs":[]},"dateCreated":"2014-12-10T16:15:53-08:00","dateModified":"2025-04-03T07:37:36-07:00","name":"David Schaepe","description":"Director, Sto:lo Nation - Sto:lo Research \u0026 Resource Management Centre (www.srrmcentre.com) \n\nMy primary workplace is the SRRMC at Sto:lo Nation in Chilliwack, British Columbia. I have worked for the Sto:lo Nation since 1997. I received my PhD from UBC in (Anthropology, 2009); MA from SFU (Archaeology, 1998), and BA fro NYU (Anthropology, 1989). \n\nI am currently the director of the SRRMC (since ca. 2008) which addresses Indigenous rights and title issues in relation to culture, heritage, environment, education and reconciliation. My current focus is on the application of archaeology / anthropology as a discipline within Indigenous heritage policy and practice, including heritage landscape stewardship, land use planning, regulatory and other relations with the Provincial and Federal governments, cultural education, well-being, repatriation and have strong interests in supporting Indigenous performing arts. All of this work is collaborative, community-based and situated within Sto:lo worldview under Sto:lo direction and guidance.\n\nI am an Adjuct Professor at SFU, as noted above, and UFV - Social, Cultural and Media Studies. \nOn Academia there appears to be no means of identifying a 'non-academic' institution as you primary affiliation.","sameAs":[],"relatedLink":"https://www.academia.edu/88928258/Cultural_Experience_and_Relationship_Building_in_the_Central_Fraser_Valley"}</script><link rel="stylesheet" href="//a.academia-assets.com/assets/design_system/heading-95367dc03b794f6737f30123738a886cf53b7a65cdef98a922a98591d60063e3.css" media="all" /><link rel="stylesheet" href="//a.academia-assets.com/assets/design_system/button-8c9ae4b5c8a2531640c354d92a1f3579c8ff103277ef74913e34c8a76d4e6c00.css" media="all" /><link rel="stylesheet" href="//a.academia-assets.com/assets/design_system/body-170d1319f0e354621e81ca17054bb147da2856ec0702fe440a99af314a6338c5.css" media="all" /><style 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MA from SFU (Archaeology, 1998), and BA fro NYU (Anthropology, 1989). <br /><br />I am currently the director of the SRRMC (since ca. 2008) which addresses Indigenous rights and title issues in relation to culture, heritage, environment, education and reconciliation.  My current focus is on the application of archaeology / anthropology as a discipline within Indigenous heritage policy and practice, including heritage landscape stewardship, land use planning, regulatory and other relations with the Provincial and Federal governments, cultural education, well-being, repatriation and have strong interests in supporting Indigenous performing arts. All of this work is collaborative, community-based and situated within Sto:lo worldview under Sto:lo direction and guidance.<br /><br />I am an Adjuct Professor at SFU, as noted above, and UFV - Social, Cultural and Media Studies.  <br />On Academia there appears to be no means of identifying a 'non-academic' institution as you primary affiliation.<br /><div class="js-profile-less-about u-linkUnstyled u-tcGrayDarker u-textDecorationUnderline u-displayNone">less</div></div></div><div class="suggested-academics-container"><div class="suggested-academics--header"><h3 class="ds2-5-heading-sans-serif-xs">Related Authors</h3></div><ul class="suggested-user-card-list" data-nosnippet="true"><div class="suggested-user-card"><div class="suggested-user-card__avatar social-profile-avatar-container"><a data-nosnippet="" href="https://vumk.academia.edu/StanislavIvanov"><img class="profile-avatar u-positionAbsolute" alt="Stanislav Ivanov related author profile picture" border="0" onerror="if 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class="suggested-user-card__user-info"><a class="suggested-user-card__user-info__header ds2-5-body-sm-bold ds2-5-body-link" href="https://univ-paris1.academia.edu/Fran%C3%A7oisGILIGNY">François GILIGNY</a><p class="suggested-user-card__user-info__subheader ds2-5-body-xs">Université Paris 1 - Panthéon-Sorbonne</p></div></div></ul></div><style type="text/css">.suggested-academics--header h3{font-size:16px;font-weight:500;line-height:20px}</style><div class="ri-section"><div class="ri-section-header"><span>Interests</span></div><div class="ri-tags-container"><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="23297965" href="https://www.academia.edu/Documents/in/Community_Archaeology"><div id="js-react-on-rails-context" style="display:none" 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hidden-xs"><ul class="nav-tablist" role="tablist"><li class="nav-chip active" role="presentation"><a data-section-name="" data-toggle="tab" href="#all" role="tab">all</a></li><li class="nav-chip" role="presentation"><a class="js-profile-docs-nav-section u-textTruncate" data-click-track="profile-works-tab" data-section-name="Papers" data-toggle="tab" href="#papers" role="tab" title="Papers"><span>42</span> <span class="ds2-5-body-sm-bold">Papers</span></a></li><li class="nav-chip" role="presentation"><a class="js-profile-docs-nav-section u-textTruncate" data-click-track="profile-works-tab" data-section-name="Articles-&-Book-Chapters" data-toggle="tab" href="#articlesbookchapters" role="tab" title="Articles & Book Chapters"><span>4</span> <span class="ds2-5-body-sm-bold">Articles & Book Chapters</span></a></li></ul></div><div class="divider ds-divider-16" style="margin: 0px;"></div><div class="documents-container backbone-social-profile-documents" style="width: 100%;"><div class="u-taCenter"></div><div class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by David Schaepe</h3></div><div class="js-work-strip profile--work_container" data-work-id="43938878"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43938878/Archaeology_as_Therapy_Connecting_Belongings_Knowledge_Time_Place_and_Well_Being"><img alt="Research paper thumbnail of Archaeology as Therapy Connecting Belongings, Knowledge, Time, Place, and Well-Being" class="work-thumbnail" src="https://attachments.academia-assets.com/64263172/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43938878/Archaeology_as_Therapy_Connecting_Belongings_Knowledge_Time_Place_and_Well_Being">Archaeology as Therapy Connecting Belongings, Knowledge, Time, Place, and Well-Being</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://umass.academia.edu/SonyaAtalay">Sonya Atalay</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://sfu.academia.edu/DavidSchaepe">David Schaepe</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Our research, teaching, and outreach engagements with descendant communities are identifying a th...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Our research, teaching, and outreach engagements with descendant communities are identifying a therapeutic role for archaeology. We argue that community-based archaeology-meaning community-directed studies of ancestral places practiced by invitation-can improve individual and communal health and well-being. Archaeology has untapped potential to elicit and confirm connections among people, places, objects, knowledges, ancestries, ecosystems, and worldviews. Such interconnections endow individuals and communities with identities, relationships, and orientations that are foundational for health and well-being. In particular, archaeology practiced as place-focused research can counteract cultural stress, a pernicious effect of colonialism that is pervasive among indigenous peoples worldwide. A Stó:lō-Coast Salish model of health provides a baseline for assessing and guiding community-based archaeology and related pursuits. Three cases of community-based archaeological practice among the Coast Salish of southwestern British Columbia and northwestern Washington show how archaeology can promote health by connecting project participants and other community members with their territories and their heritage, both tangible (artifacts/belongings/heirlooms) and intangible (knowledge/traditions/histories). David M. Schaepe is Director and Senior Archaeologist at the Stó:lō Research and Resource Management Centre, Stó:lō Nation (10-7201 Vedder Road, Chilliwack, British Columbia V2R 4G5, Canada [dave <a href="mailto:.schaepe@stolonation.bc.ca" rel="nofollow">.schaepe@stolonation.bc.ca</a>]). Bill Angelbeck is faculty within the Department of Anthropology and Sociology at Douglas College (). 24 X 16 Schaepe et al. provide new insights into archaeology's relevance in our contemporary world by demonstrating how research conducted in partnership with a community-in this Schaepe et al. Archaeology as Therapy 517</span></div><div class="wp-workCard_item"><div class="carousel-container carousel-container--sm" id="profile-work-43938878-figures"><div class="prev-slide-container js-prev-button-container"><button aria-label="Previous" class="carousel-navigation-button js-profile-work-43938878-figures-prev"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_back_ios</span></button></div><div class="slides-container js-slides-container"><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13054289/figure-1-map-of-coast-salish-traditional-territory-with-the"><img alt="Figure 1. Map of Coast Salish traditional territory with the locations of three projects featured in the accounts. " class="figure-slide-image" src="https://figures.academia-assets.com/64263172/figure_001.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13054399/figure-2-eugene-louie-tlaamin-cultural-and-political-leader"><img alt="Figure 2. Eugene Louie, a Tla’amin cultural and political leader, show- ing an artifact found during the excavations at the Klehkwahnnohm site. Photograph by Georgia Combes. A color version of this figure is available online. " class="figure-slide-image" src="https://figures.academia-assets.com/64263172/figure_002.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13054415/figure-3-lower-elwha-klallam-community-members-excavate-at"><img alt="Figure 3. Lower Elwha Klallam community members excavate at Tse-whit-zen. Photograph by Steve Ringman (Seattle Times). A color version of this figure is available online. " class="figure-slide-image" src="https://figures.academia-assets.com/64263172/figure_003.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13054426/figure-4-stone-txwelatse-and-youth-from-the-txwelatse-family"><img alt="Figure 4. Stone T’xwelatse and youth from the T’xwelatse Family during the repatriation ceremony at the Burke Museum in Seattle, Washington. Photograph by David Campion. " class="figure-slide-image" src="https://figures.academia-assets.com/64263172/figure_004.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13054449/figure-5-objects-or-acts-acquire-value-and-in-so-doing"><img alt="Objects or acts acquire a value, and in so doing become real, because they participate, after one fashion or another, in a reality that transcends them. Among countless stones, one stone becomes sacred—and hence instantly becomes satu- rated with being—because it constitutes a hierophany, or possesses mana, or again because it commemorates a myth- ical act, and so on. The object appears as the receptacle of an exterior force that differentiates it from its milieu and gives it meaning and value. . . . It resists [linear historical] time; its reality is coupled with perenniality. Figure 5. Community members with Stone T’xwelatse during the repatriation celebration at the Nooksack Tribe Community Hall, Washington State. Photograph by David Campion. " class="figure-slide-image" src="https://figures.academia-assets.com/64263172/figure_005.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13054471/figure-6-welcoming-ceremony-for-stone-txwelatse-at-the-sema"><img alt="Figure 6. Welcoming ceremony for Stone T’xwelatse at the Sema:th Longhouse in Kilgard, British Columbia, St6:16 territory. Photograph by David Campion. " class="figure-slide-image" src="https://figures.academia-assets.com/64263172/figure_006.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13054487/figure-7-portrayal-of-two-kinds-of-historical-experience"><img alt="Figure 7. Portrayal of two kinds of historical experience, linear and cyclical, as typically representative of Western as opposed to non Western cultures. " class="figure-slide-image" src="https://figures.academia-assets.com/64263172/figure_007.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13054508/figure-8-portrayal-of-historical-experience-that-encompasses"><img alt="Figure 8. Portrayal of historical experience that encompasses both linear and cyclical modes as intertwined and not exclusive to West- ern or non-Western cultures. " class="figure-slide-image" src="https://figures.academia-assets.com/64263172/figure_008.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13054527/figure-9-model-of-four-interconnected-dimensions-of-st"><img alt="Figure 9. A model of four interconnected dimensions of St6:16 culture and a foundation for understanding Std:lo-Coast Salish health and well-being (Schaepe et al. 2004:231). A color version of this figure is available online. " class="figure-slide-image" src="https://figures.academia-assets.com/64263172/figure_009.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13054547/figure-10-portrayal-of-the-historical-finding-of-an-artifact"><img alt="Figure 10. Portrayal of the historical finding of an artifact as a material and cyclical connection to ancestors for descendant peoples " class="figure-slide-image" src="https://figures.academia-assets.com/64263172/figure_010.jpg" /></a></figure></div><div class="next-slide-container js-next-button-container"><button aria-label="Next" class="carousel-navigation-button js-profile-work-43938878-figures-next"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_forward_ios</span></button></div></div></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="47834bd736a3b455e862981db3007605" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64263172,"asset_id":43938878,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64263172/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43938878"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43938878"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43938878; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43938878]").text(description); $(".js-view-count[data-work-id=43938878]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43938878; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43938878']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "47834bd736a3b455e862981db3007605" } } $('.js-work-strip[data-work-id=43938878]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43938878,"title":"Archaeology as Therapy Connecting Belongings, Knowledge, Time, Place, and Well-Being","translated_title":"","metadata":{"ai_title_tag":"Therapeutic Benefits of Community-Based Archaeology","grobid_abstract":"Our research, teaching, and outreach engagements with descendant communities are identifying a therapeutic role for archaeology. We argue that community-based archaeology-meaning community-directed studies of ancestral places practiced by invitation-can improve individual and communal health and well-being. Archaeology has untapped potential to elicit and confirm connections among people, places, objects, knowledges, ancestries, ecosystems, and worldviews. Such interconnections endow individuals and communities with identities, relationships, and orientations that are foundational for health and well-being. In particular, archaeology practiced as place-focused research can counteract cultural stress, a pernicious effect of colonialism that is pervasive among indigenous peoples worldwide. A Stó:lō-Coast Salish model of health provides a baseline for assessing and guiding community-based archaeology and related pursuits. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (true) { Aedu.setUpFigureCarousel('profile-work-43938878-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="88928258"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/88928258/Cultural_Experience_and_Relationship_Building_in_the_Central_Fraser_Valley"><img alt="Research paper thumbnail of Cultural Experience and Relationship Building in the Central Fraser Valley" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title">Cultural Experience and Relationship Building in the Central Fraser Valley</div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="88928258"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="88928258"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 88928258; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=88928258]").text(description); $(".js-view-count[data-work-id=88928258]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 88928258; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='88928258']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-88928258-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="88928257"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/88928257/The_Scowlitz_Site_Online_Launch_of_the_Scowlitz_Artifact_Assemblage_Project"><img alt="Research paper thumbnail of The Scowlitz Site Online: Launch of the Scowlitz Artifact Assemblage Project" class="work-thumbnail" src="https://attachments.academia-assets.com/92816980/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/88928257/The_Scowlitz_Site_Online_Launch_of_the_Scowlitz_Artifact_Assemblage_Project">The Scowlitz Site Online: Launch of the Scowlitz Artifact Assemblage Project</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Scowlitz archaeological site (DhRl-15 and 16, also known as Qithyil), which lies near the jun...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Scowlitz archaeological site (DhRl-15 and 16, also known as Qithyil), which lies near the junction of the Harrison and Fraser Rivers, holds an important part of the Scowlitz First Nation&#39;s community history. Scowlitz community members, who have always known about this place, have begun to share their knowledge with archaeologists over the past couple of decades. The site; and surrounding area was the focus of intensive archaeological excavations and survey between 1992 and 1999. These activities were hosted by Scowlitz First Nation, in partnership with Simon Fraser University, the University of British Columbia, and St6:16 Nation archaeologists. This article describes the importance of the Scowlitz site and the archaeology of the region to the Scowlitz First Nation and broader St6:16 community. It also describes a project that seeks to bring the artifacts from the Figure 1. The Scowlitz site is located on the flat, treed terrace seen across the Harrison River. Clifford Hall ...</span></div><div class="wp-workCard_item"><div class="carousel-container carousel-container--sm" id="profile-work-88928257-figures"><div class="prev-slide-container js-prev-button-container"><button aria-label="Previous" class="carousel-navigation-button js-profile-work-88928257-figures-prev"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_back_ios</span></button></div><div class="slides-container js-slides-container"><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/51415426/figure-1-the-scowlitz-site-is-located-on-the-flat-treed"><img alt="Figure 1. The Scowlitz site is located on the flat, treed terrace seen across the Harrison River. Clifford Hall sits in the foreground (Photo by Doug Brown). *This article was written in consultation with Michael Blake, Doug Brown, and Dana Lepofsky as part of a collaborative team effort. Their comments strengthened and clarified the presentation made here. " class="figure-slide-image" src="https://figures.academia-assets.com/92816980/figure_001.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/51415436/figure-2-betty-charlie-and-clifford-hall-share-their"><img alt="Figure 2. Betty Charlie and Clifford Hall share their artifact collection, 2011 (Photo by Doug Brown). The Reciprocal Research Network (RRN) was developed by the Museum of Anthropology at the University of British Columbia, the St6:l6 Nation, and St6:16 Tribal Council, in association with the St6:16 Research & Resource Management Centre, the Musqueam Indian Band, and the U’Mista Cultural Society in Alert Bay. It is a web-based tool that now links seventeen museums in Canada, the United States, and the United Kingdom. It provides access to over 247,000 objects— Clifford Hall, a long-time participant in the archaeology at Qithyil, says that the history of Scowlitz lands—and the artifacts that help tell the story—need to be retold and shared so that the non-native history of the area does not become the naturalized version of events. Commu- nity members tell stories of outsiders disrespecting their cultural past through the desecration of burial mounds and other built features on the landscape. The archaeology, Clifford says, should be used to bring people together, not drive them apart. The knowledge derived from the ex- cavations should be used to work against historical wrongs and towards common understandings. Having the collections ac- cessible is key to this goal. Clifford notes: “This stuff doesn’t just belong to Scowlitz, " class="figure-slide-image" src="https://figures.academia-assets.com/92816980/figure_002.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/51415440/figure-3-excavations-at-mound-the-largest-burial-mound-at"><img alt="Figure 3. Excavations at Mound 1, the largest burial mound at the Scowlitz site, 1992 (Photo by Michael Blake). 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Scowlitz community members, who have always known about this place, have begun to share their knowledge with archaeologists over the past couple of decades. The site; and surrounding area was the focus of intensive archaeological excavations and survey between 1992 and 1999. These activities were hosted by Scowlitz First Nation, in partnership with Simon Fraser University, the University of British Columbia, and St6:16 Nation archaeologists. This article describes the importance of the Scowlitz site and the archaeology of the region to the Scowlitz First Nation and broader St6:16 community. It also describes a project that seeks to bring the artifacts from the Figure 1. The Scowlitz site is located on the flat, treed terrace seen across the Harrison River. 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It also describes a project that seeks to bring the artifacts from the Figure 1. The Scowlitz site is located on the flat, treed terrace seen across the Harrison River. 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Clifford Hall ...","owner":{"id":23297965,"first_name":"David","middle_initials":null,"last_name":"Schaepe","page_name":"DavidSchaepe","domain_name":"sfu","created_at":"2014-12-10T16:15:53.544-08:00","display_name":"David Schaepe","url":"https://sfu.academia.edu/DavidSchaepe"},"attachments":[{"id":92816980,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/92816980/thumbnails/1.jpg","file_name":"6247.pdf","download_url":"https://www.academia.edu/attachments/92816980/download_file","bulk_download_file_name":"The_Scowlitz_Site_Online_Launch_of_the_S.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/92816980/6247-libre.pdf?1666372110=\u0026response-content-disposition=attachment%3B+filename%3DThe_Scowlitz_Site_Online_Launch_of_the_S.pdf\u0026Expires=1743715957\u0026Signature=Z7jLR9CI4XhMnMqq7aZ6vW2pPtQ0G9w4Xrz0dQoDQUlXxwBSHRaBDAak-sI1L-8f2-xoaA846-OVmLMFtLU~cJ4PYGymYFuAjwZ6rxxU8zBH5jxJvKDJ~aGxTCKdlXxcyWq-r9--61pGelMAQCNUv3RIAsLCO6udDpMM1BNrmH3tbtqAIc1pJJkm6SpC3sDFGeM5GNTvlivTYrY44ILspeKpxydnG90lDGPA8LXo~p67o0mP8BniFsCVh84Yip0LKdOvc5zGU1kmJ6Va1XzjC2vMZJAWsBFUpIExRwKAYYyB1AI7n4QnNu~7Lu0d8G43OGLGQpUXSEcE7K2kqOfZBQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":48,"name":"Engineering","url":"https://www.academia.edu/Documents/in/Engineering"},{"id":1657,"name":"Museum Studies","url":"https://www.academia.edu/Documents/in/Museum_Studies"},{"id":45934,"name":"Community Archaeology","url":"https://www.academia.edu/Documents/in/Community_Archaeology"},{"id":65417,"name":"Pacific Northwest Coast archaeology","url":"https://www.academia.edu/Documents/in/Pacific_Northwest_Coast_archaeology"},{"id":130709,"name":"Artefact Assemblage Studies (archaeology)","url":"https://www.academia.edu/Documents/in/Artefact_Assemblage_Studies_archaeology_"},{"id":168587,"name":"Northwest Coast Archaeology","url":"https://www.academia.edu/Documents/in/Northwest_Coast_Archaeology"}],"urls":[{"id":24998450,"url":"https://journals.uvic.ca/index.php/midden/article/download/15516/6247"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (true) { Aedu.setUpFigureCarousel('profile-work-88928257-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="88928256"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/88928256/Archaeology_as_Therapy_Connecting_Belongings_Knowledge_Time_Place_and_Well_Being"><img alt="Research paper thumbnail of Archaeology as Therapy: Connecting Belongings, Knowledge, Time, Place, and Well-Being" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title">Archaeology as Therapy: Connecting Belongings, Knowledge, Time, Place, and Well-Being</div><div class="wp-workCard_item"><span>Current Anthropology</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Our research, teaching, and outreach engagements with descendant communities are identifying a th...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Our research, teaching, and outreach engagements with descendant communities are identifying a therapeutic role for archaeology. We argue that community-based archaeology—meaning community-directed studies of ancestral places practiced by invitation—can improve individual and communal health and well-being. Archaeology has untapped potential to elicit and confirm connections among people, places, objects, knowledges, ancestries, ecosystems, and worldviews. Such interconnections endow individuals and communities with identities, relationships, and orientations that are foundational for health and well-being. In particular, archaeology practiced as place-focused research can counteract cultural stress, a pernicious effect of colonialism that is pervasive among indigenous peoples worldwide. A Stó:lō–Coast Salish model of health provides a baseline for assessing and guiding community-based archaeology and related pursuits. Three cases of community-based archaeological practice among the Coast Salish of southwestern British Columbia and northwestern Washington show how archaeology can promote health by connecting project participants and other community members with their territories and their heritage, both tangible (artifacts/belongings/heirlooms) and intangible (knowledge/traditions/histories).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="88928256"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="88928256"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 88928256; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=88928256]").text(description); $(".js-view-count[data-work-id=88928256]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 88928256; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='88928256']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=88928256]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":88928256,"title":"Archaeology as Therapy: Connecting Belongings, Knowledge, Time, Place, and Well-Being","translated_title":"","metadata":{"abstract":"Our research, teaching, and outreach engagements with descendant communities are identifying a therapeutic role for archaeology. We argue that community-based archaeology—meaning community-directed studies of ancestral places practiced by invitation—can improve individual and communal health and well-being. Archaeology has untapped potential to elicit and confirm connections among people, places, objects, knowledges, ancestries, ecosystems, and worldviews. Such interconnections endow individuals and communities with identities, relationships, and orientations that are foundational for health and well-being. In particular, archaeology practiced as place-focused research can counteract cultural stress, a pernicious effect of colonialism that is pervasive among indigenous peoples worldwide. A Stó:lō–Coast Salish model of health provides a baseline for assessing and guiding community-based archaeology and related pursuits. Three cases of community-based archaeological practice among the Coast Salish of southwestern British Columbia and northwestern Washington show how archaeology can promote health by connecting project participants and other community members with their territories and their heritage, both tangible (artifacts/belongings/heirlooms) and intangible (knowledge/traditions/histories).","publisher":"University of Chicago Press","publication_date":{"day":null,"month":null,"year":2017,"errors":{}},"publication_name":"Current Anthropology"},"translated_abstract":"Our research, teaching, and outreach engagements with descendant communities are identifying a therapeutic role for archaeology. We argue that community-based archaeology—meaning community-directed studies of ancestral places practiced by invitation—can improve individual and communal health and well-being. Archaeology has untapped potential to elicit and confirm connections among people, places, objects, knowledges, ancestries, ecosystems, and worldviews. Such interconnections endow individuals and communities with identities, relationships, and orientations that are foundational for health and well-being. In particular, archaeology practiced as place-focused research can counteract cultural stress, a pernicious effect of colonialism that is pervasive among indigenous peoples worldwide. A Stó:lō–Coast Salish model of health provides a baseline for assessing and guiding community-based archaeology and related pursuits. Three cases of community-based archaeological practice among the Coast Salish of southwestern British Columbia and northwestern Washington show how archaeology can promote health by connecting project participants and other community members with their territories and their heritage, both tangible (artifacts/belongings/heirlooms) and intangible (knowledge/traditions/histories).","internal_url":"https://www.academia.edu/88928256/Archaeology_as_Therapy_Connecting_Belongings_Knowledge_Time_Place_and_Well_Being","translated_internal_url":"","created_at":"2022-10-21T09:44:39.742-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":23297965,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Archaeology_as_Therapy_Connecting_Belongings_Knowledge_Time_Place_and_Well_Being","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"Our research, teaching, and outreach engagements with descendant communities are identifying a therapeutic role for archaeology. We argue that community-based archaeology—meaning community-directed studies of ancestral places practiced by invitation—can improve individual and communal health and well-being. Archaeology has untapped potential to elicit and confirm connections among people, places, objects, knowledges, ancestries, ecosystems, and worldviews. Such interconnections endow individuals and communities with identities, relationships, and orientations that are foundational for health and well-being. In particular, archaeology practiced as place-focused research can counteract cultural stress, a pernicious effect of colonialism that is pervasive among indigenous peoples worldwide. A Stó:lō–Coast Salish model of health provides a baseline for assessing and guiding community-based archaeology and related pursuits. Three cases of community-based archaeological practice among the Coast Salish of southwestern British Columbia and northwestern Washington show how archaeology can promote health by connecting project participants and other community members with their territories and their heritage, both tangible (artifacts/belongings/heirlooms) and intangible (knowledge/traditions/histories).","owner":{"id":23297965,"first_name":"David","middle_initials":null,"last_name":"Schaepe","page_name":"DavidSchaepe","domain_name":"sfu","created_at":"2014-12-10T16:15:53.544-08:00","display_name":"David Schaepe","url":"https://sfu.academia.edu/DavidSchaepe"},"attachments":[],"research_interests":[{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology"},{"id":392,"name":"Archaeology","url":"https://www.academia.edu/Documents/in/Archaeology"},{"id":534,"name":"Law","url":"https://www.academia.edu/Documents/in/Law"},{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology"},{"id":6556,"name":"Colonialism","url":"https://www.academia.edu/Documents/in/Colonialism"},{"id":18821,"name":"Archaeological Theory","url":"https://www.academia.edu/Documents/in/Archaeological_Theory"},{"id":65417,"name":"Pacific Northwest Coast archaeology","url":"https://www.academia.edu/Documents/in/Pacific_Northwest_Coast_archaeology"},{"id":100657,"name":"Therapy","url":"https://www.academia.edu/Documents/in/Therapy"},{"id":168587,"name":"Northwest Coast Archaeology","url":"https://www.academia.edu/Documents/in/Northwest_Coast_Archaeology"},{"id":299329,"name":"Outreach","url":"https://www.academia.edu/Documents/in/Outreach"},{"id":1029479,"name":"Cyclical Time","url":"https://www.academia.edu/Documents/in/Cyclical_Time"},{"id":1218440,"name":"Indigenous","url":"https://www.academia.edu/Documents/in/Indigenous"},{"id":1928546,"name":"Current anthropology","url":"https://www.academia.edu/Documents/in/Current_anthropology"},{"id":2801764,"name":"Descendant","url":"https://www.academia.edu/Documents/in/Descendant"}],"urls":[{"id":24998449,"url":"http://www.journals.uchicago.edu/doi/pdf/10.1086/692985"}]}, dispatcherData: dispatcherData }); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-88928226-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="85159118"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/85159118/Sharing_deep_history_as_digital_knowledge_An_ontology_of_the_Sq_%C3%A9wlets_website_project"><img alt="Research paper thumbnail of Sharing deep history as digital knowledge: An ontology of the Sq’éwlets website project" class="work-thumbnail" src="https://attachments.academia-assets.com/89943825/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/85159118/Sharing_deep_history_as_digital_knowledge_An_ontology_of_the_Sq_%C3%A9wlets_website_project">Sharing deep history as digital knowledge: An ontology of the Sq’éwlets website project</a></div><div class="wp-workCard_item"><span>Journal of Social Archaeology</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Ontology is the philosophical study of the nature of being, becoming, existence, and relation. Th...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Ontology is the philosophical study of the nature of being, becoming, existence, and relation. This paper presents an ontology of the Sq’éwlets Virtual Museum of Canada Website Project, a project that has focused on creating a digital community biography of the Sq’éwlets First Nation ( <a href="http://www.digitalsqewlets.ca" rel="nofollow">www.digitalsqewlets.ca</a> ). Based on several decades of community archaeology and the recent production of short video documentaries, the website presents a long-term perspective of what it means to be a Sq’éwlets person and community member today. We explore how this project came to focus on the nature of being Sq’éwlets; how community members conceived the nature, structure, and nomenclature of the website; and how this Sq’éwlets being-ness is translated for outside audiences. We suggest what lessons this approach has for anthropological conventions of naming and knowing as they relate to Indigenous histories, and consider how archaeological knowledge can be transformed into a digital platform within ...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="65d4ba84ae86d1db1ef5f958dddd7012" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":89943825,"asset_id":85159118,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/89943825/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="85159118"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="85159118"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 85159118; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=85159118]").text(description); $(".js-view-count[data-work-id=85159118]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 85159118; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='85159118']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "65d4ba84ae86d1db1ef5f958dddd7012" } } $('.js-work-strip[data-work-id=85159118]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":85159118,"title":"Sharing deep history as digital knowledge: An ontology of the Sq’éwlets website project","translated_title":"","metadata":{"abstract":"Ontology is the philosophical study of the nature of being, becoming, existence, and relation. 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We identify actions that support Indigenous adaptation based on organizational and community perspectives. Our data come from two Indigenous organizations that share cultural heritage stewardship missions—the Stó:lō Research and Resource Management Centre (Stó:lō Nation, British Columbia) and the Fort Apache Heritage Foundation (White Mountain Apache Tribe, Arizona). These organizations collaborated with us in exploring community perceptions of climate effects, investigating community adaptation opportunities and constraints, and identifying actions that support Indigenous adaptation. Research methods included engagement with organizational collaborators and semi-structured interviews with organizational representatives and community members and staff. Results confirm that Stó:lō and Apache territories and communities have experienced clima...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="489d29523350fb910a05f04ce3d5802b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":76773928,"asset_id":64997059,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/76773928/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="64997059"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="64997059"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 64997059; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=64997059]").text(description); $(".js-view-count[data-work-id=64997059]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 64997059; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='64997059']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "489d29523350fb910a05f04ce3d5802b" } } $('.js-work-strip[data-work-id=64997059]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":64997059,"title":"Supporting Indigenous adaptation in a changing climate","translated_title":"","metadata":{"abstract":"Indigenous peoples are both disproportionately threatened by global climate change and uniquely positioned to enhance local adaptive capacities. 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Results confirm that Stó:lō and Apache territories and communities have experienced clima...","publisher":"University of California Press","publication_name":"Elementa: Science of the Anthropocene"},"translated_abstract":"Indigenous peoples are both disproportionately threatened by global climate change and uniquely positioned to enhance local adaptive capacities. We identify actions that support Indigenous adaptation based on organizational and community perspectives. Our data come from two Indigenous organizations that share cultural heritage stewardship missions—the Stó:lō Research and Resource Management Centre (Stó:lō Nation, British Columbia) and the Fort Apache Heritage Foundation (White Mountain Apache Tribe, Arizona). These organizations collaborated with us in exploring community perceptions of climate effects, investigating community adaptation opportunities and constraints, and identifying actions that support Indigenous adaptation. Research methods included engagement with organizational collaborators and semi-structured interviews with organizational representatives and community members and staff. 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We identify actions that support Indigenous adaptation based on organizational and community perspectives. Our data come from two Indigenous organizations that share cultural heritage stewardship missions—the Stó:lō Research and Resource Management Centre (Stó:lō Nation, British Columbia) and the Fort Apache Heritage Foundation (White Mountain Apache Tribe, Arizona). These organizations collaborated with us in exploring community perceptions of climate effects, investigating community adaptation opportunities and constraints, and identifying actions that support Indigenous adaptation. Research methods included engagement with organizational collaborators and semi-structured interviews with organizational representatives and community members and staff. 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High Elevation Archaeology and Cognitive Ecology in the North Cascades of British Columbia with a View to and from Lhílheqey (Mount Cheam)" class="work-thumbnail" src="https://attachments.academia-assets.com/76773929/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/64997057/Chapter_10_High_Elevation_Archaeology_and_Cognitive_Ecology_in_the_North_Cascades_of_British_Columbia_with_a_View_to_and_from_Lhi_lheqey_Mount_Cheam_">Chapter 10. High Elevation Archaeology and Cognitive Ecology in the North Cascades of British Columbia with a View to and from Lhílheqey (Mount Cheam)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Legend of Mt. Cheam (Lhílheqey) as told by the late Amy Cooper to Oliver Wells on February 8, 196...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Legend of Mt. Cheam (Lhílheqey) as told by the late Amy Cooper to Oliver Wells on February 8, 1962: "Well, Mt. Cheam is a lady and Mt. Baker is a man-this is an old legend-Mt. Baker comes over and looks for a wife and he finds Cheam is a nice looking girl, so he takes her over to this country. They live there and they have three boys-Mt. Hood, Mt. Shah-sta and Mt. Shuk-sahn and they have three girls. But the boys are the oldest onesafter the boys grew up; then she had three little girls, she says "I had better go back home" she says-to my people on the Staw-loh-so she comes back and she says "I'll stand and guard" she says "I'll stand and guard the Staw-loh, that no harm comes to my people and no harm comes to the fish that comes up to feed them;"-Then she takes her three children and she stands up there. If you are coming down from up the road there are three little points and those three little points are her children. They say she holds the smallest one, I-oh-wat, in her hand, and behind her-towards the south is the dog's head-the head of the dog that followed her. She told the dog to go back home-but it stood there and stayed there. So now if the snow isn't all off you could see the dog's head. It's really and honestly a dog's head when the snow is just off, you can see it. You can see the ears and it looks like it's just above water. It's really a dog head but it wouldn't go back to the family-the man family." (Wells 1970:12).</span></div><div class="wp-workCard_item"><div class="carousel-container carousel-container--sm" id="profile-work-64997057-figures"><div class="prev-slide-container js-prev-button-container"><button aria-label="Previous" class="carousel-navigation-button js-profile-work-64997057-figures-prev"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_back_ios</span></button></div><div class="slides-container js-slides-container"><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/23674391/figure-2-view-of-lhilheqey-mt-cheam-near-the-peak-elevation"><img alt="Figure 2. A view of Lhilheqey (Mt. Cheam) near the peak (2,104 m elevation) overlooking the Central Fraser Valley, looking north. Hillsides adjacent to these lakes were a popular berry picking ground. The name Lhilhegey refers to the practice of soaking dried food, particularly dried fish, in these lakes during summer berry gathering expeditions. " class="figure-slide-image" src="https://figures.academia-assets.com/76773929/figure_002.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/23674399/figure-3-chapter-high-elevation-archaeology-and-cognitive"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/76773929/figure_003.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/23674386/figure-1-this-chapter-examines-and-integrates-cultural"><img alt="This chapter examines and integrates cultural ecological and cognitive approaches for reconstructing behavior associated with high elevation archaeology of the North Cascade Mountains of British Columbia. The argument presented here is that archaeologists studying the complex inter-relations between humans and resources in high elevation mountain settings and elsewhere should recognize both materialist and ideationist platforms in gaining a fulsome understanding and basis for explaining human behavior. The cultural landscape, an amalgamated materialist and ideationist environment, becomes the necessary framework within which human activity is carried out, identified and understood. " class="figure-slide-image" src="https://figures.academia-assets.com/76773929/figure_001.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/23674404/figure-4-st-nation-archaeology-crew-member-larry-commodore"><img alt="Figure 4. St6:16 Nation archaeology crew member Larry Commodore at the Williamson Lake site located at 1,680 m ASL in a cirque basin at eastern extent of the Cheam Range. and subalpine archaeological sites were recorded since 1997 (Schaepe 1998; Franck 2000; Schaepe and Franck 2003: Franck, Schaepe and Mierendorf 2005). Some of these localities are shown in Figures 4 to 8. More work has been conducted outside this region, recognizing the contribution of archaeologists working in high elevations located more widely throughout British Columbia (Reimer 2001; Pokotylo 1978; Fladmark 1984, 1985). Other high elevation sites have been identified in the North Cascades of the United States, mainly by Mierendorf (1997, 1998). " class="figure-slide-image" src="https://figures.academia-assets.com/76773929/figure_004.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/23674408/figure-5-the-late-riley-lewis-standing-in-cultural"><img alt="Figure 5. The late Riley Lewis standing in a cultural depression identified at the Williamson Lake site in 1997, looking south across the Chilliwack River Valley. " class="figure-slide-image" src="https://figures.academia-assets.com/76773929/figure_005.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/23674412/figure-6-st-nation-archaeology-crew-surveying-at-the"><img alt="Figure 6. St6:16 Nation archaeology crew surveying at the Williamson Lake site in 1997. A limitation to archaeological fieldwork in this region is the extreme verticality of the local mountains that boast vert steep slopes often gaining 1,000 m elevation in less than a horizontal kilometer. As has been noted, the distribution of usable flat ground surfaces and abundant resources strongly correlate with the observed spatial pattern of archaeological sites between subalpine/alpine and valley bottom settings (Schaepe 1998; Golder 1999; Schaepe 2001b). While acknowledging that there is a considerable upland data gap (Equinox Research 1997), it is clear that resource abundance and site locations are less common in the intermediate mid- montane portion of the landscape. " class="figure-slide-image" src="https://figures.academia-assets.com/76773929/figure_006.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/23674420/figure-7-view-from-parkland-ridge-on-tamihi-mount-mcguire"><img alt="Figure 7. View from a parkland ridge on Tamihi (Mount McGuire) overlooking the upper Tamihi River, looking south east across typically steep terrain of the North Cascades. perspective on the significance of the North Cascades and a cultural context for understanding the social systems relating to this ecosystem. St6:16 perspectives on the high elevation portion of the North Cascades are presented and discussed below, focusing on the Lhilhegey of the Cheam Range in the Central Fraser Valley. For descriptive comparison, I provide a brief ecological description of Lhilheqey with specific reference to environmental variables deemed significant to the development and application of cultural ecological models. " class="figure-slide-image" src="https://figures.academia-assets.com/76773929/figure_007.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/23674427/figure-8-david-schaepe-taking-break-from-surveying-at"><img alt="Figure 8. David Schaepe taking a break from surveying at Williamson Lake, eastern Cheam Range. " class="figure-slide-image" src="https://figures.academia-assets.com/76773929/figure_008.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/23674432/figure-9-view-over-the-central-fraser-river-valley-from-the"><img alt="Figure 9. View over the central Fraser River Valley from the top of Lhilheqey, looking northwest over Agassiz. At its most significant level, Lhilheqey is regarded as a living soul. Its vaulted and folded shale is the transformed ‘flesh’ and body of Lhilhegey, a former living ancestor of the Sté:16. Such features of the living landscape set traditional St6:16 perspective apart from those of modern Western ideological traditions. Connection with these places is religious in the sense of the Latin root ‘religio” meaning “to bind back” (Griffins 2003). Direct personal interaction with these transformed places links or binds people to the actions of the Transformers, physically affirming their existence, and spiritually affirming their powers by explaining the origins of the world. Lhilheqgey is one such religious conduit, and thus is spiritually significant. Its full meaning and contextual significance exists as a semi- autonomous identity linked to a much broader and comprehensive account of the Std:16 world and perspectives. A complete understanding of each place is dependent on its interconnected relationship with all other Transformer sites and associated narratives. Context is provided by position within this ‘system’ of linked places that extend throughout St6:16 territory. " class="figure-slide-image" src="https://figures.academia-assets.com/76773929/figure_009.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/23674436/figure-10-view-of-mount-baker-looking-south-from-the-top-of"><img alt="Figure 10. View of Mount Baker looking south from the top of Lhilheqey to her transformed husband mountain. 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High Elevation Archaeology and Cognitive Ecology in the North Cascades of British Columbia with a View to and from Lhílheqey (Mount Cheam)","translated_title":"","metadata":{"grobid_abstract":"Legend of Mt. Cheam (Lhílheqey) as told by the late Amy Cooper to Oliver Wells on February 8, 1962: \"Well, Mt. Cheam is a lady and Mt. Baker is a man-this is an old legend-Mt. Baker comes over and looks for a wife and he finds Cheam is a nice looking girl, so he takes her over to this country. They live there and they have three boys-Mt. Hood, Mt. Shah-sta and Mt. Shuk-sahn and they have three girls. 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Cheam (Lhílheqey) as told by the late Amy Cooper to Oliver Wells on February 8, 1962: \"Well, Mt. Cheam is a lady and Mt. Baker is a man-this is an old legend-Mt. Baker comes over and looks for a wife and he finds Cheam is a nice looking girl, so he takes her over to this country. They live there and they have three boys-Mt. Hood, Mt. Shah-sta and Mt. Shuk-sahn and they have three girls. But the boys are the oldest onesafter the boys grew up; then she had three little girls, she says \"I had better go back home\" she says-to my people on the Staw-loh-so she comes back and she says \"I'll stand and guard\" she says \"I'll stand and guard the Staw-loh, that no harm comes to my people and no harm comes to the fish that comes up to feed them;\"-Then she takes her three children and she stands up there. If you are coming down from up the road there are three little points and those three little points are her children. 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</script> <div class="js-work-strip profile--work_container" data-work-id="64997053"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/64997053/A_consideration_of_theory_principles_and_practice_in_collaborative_archaeology"><img alt="Research paper thumbnail of A consideration of theory, principles and practice in collaborative archaeology" class="work-thumbnail" src="https://attachments.academia-assets.com/76773923/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/64997053/A_consideration_of_theory_principles_and_practice_in_collaborative_archaeology">A consideration of theory, principles and practice in collaborative archaeology</a></div><div class="wp-workCard_item"><span>Archaeological Review from Cambridge</span><span>, 2011</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">George P. Nicholas, Amy Roberts, David M. Schaepe, Joe Watkins, Lyn Leader-Elliot and Susan Rowle...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">George P. Nicholas, Amy Roberts, David M. Schaepe, Joe Watkins, Lyn Leader-Elliot and Susan Rowley Department of Anthropology, Simon Fraser University; Department of Archaeology, Flinders University; Stó:lō Research and Resource Management Centre; Native American Studies Program, University of Oklahoma; Department of Archaeology, Flinders University; Museum of Anthropology, University of British Columbia <a href="mailto:nicholas@sfu.ca" rel="nofollow">nicholas@sfu.ca</a>; <a href="mailto:amy.roberts@flinders.edu.au" rel="nofollow">amy.roberts@flinders.edu.au</a>; <a href="mailto:dave.schaepe@stolonation.bc.ca" rel="nofollow">dave.schaepe@stolonation.bc.ca</a>; <a href="mailto:jwatkins@ou.edu" rel="nofollow">jwatkins@ou.edu</a>; <a href="mailto:lyn.leader-elliott@flinders.edu.au" rel="nofollow">lyn.leader-elliott@flinders.edu.au</a>; <a href="mailto:srowley@interchange.ubc.ca" rel="nofollow">srowley@interchange.ubc.ca</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a92483d6df0955b5e6c436780473d5e3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":76773923,"asset_id":64997053,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/76773923/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="64997053"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="64997053"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 64997053; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=64997053]").text(description); $(".js-view-count[data-work-id=64997053]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 64997053; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='64997053']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a92483d6df0955b5e6c436780473d5e3" } } $('.js-work-strip[data-work-id=64997053]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":64997053,"title":"A consideration of theory, principles and practice in collaborative archaeology","translated_title":"","metadata":{"abstract":"George P. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-64997053-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="64997052"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/64997052/Connecting_Belongings_Knowledge_Time_Place_and_Well_Being_by"><img alt="Research paper thumbnail of Connecting Belongings , Knowledge , Time , Place , and Well-Being by" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title">Connecting Belongings , Knowledge , Time , Place , and Well-Being by</div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">q 201 Our research, teaching, and outreach engagements with descendant communities are identifyin...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">q 201 Our research, teaching, and outreach engagements with descendant communities are identifying a therapeutic role for archaeology. We argue that community-based archaeology—meaning community-directed studies of ancestral places practiced by invitation—can improve individual and communal health and well-being. Archaeology has untapped potential to elicit and confirm connections among people, places, objects, knowledges, ancestries, ecosystems, and worldviews. Such interconnections endow individuals and communities with identities, relationships, and orientations that are foundational for health and well-being. In particular, archaeology practiced as place-focused research can counteract cultural stress, a pernicious effect of colonialism that is pervasive among indigenous peoples worldwide. A Stó:lō–Coast Salish model of health provides a baseline for assessing and guiding community-based archaeology and related pursuits. Three cases of community-based archaeological practice amo...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="64997052"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="64997052"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 64997052; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=64997052]").text(description); $(".js-view-count[data-work-id=64997052]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 64997052; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='64997052']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=64997052]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":64997052,"title":"Connecting Belongings , Knowledge , Time , Place , and Well-Being by","translated_title":"","metadata":{"abstract":"q 201 Our research, teaching, and outreach engagements with descendant communities are identifying a therapeutic role for archaeology. We argue that community-based archaeology—meaning community-directed studies of ancestral places practiced by invitation—can improve individual and communal health and well-being. Archaeology has untapped potential to elicit and confirm connections among people, places, objects, knowledges, ancestries, ecosystems, and worldviews. Such interconnections endow individuals and communities with identities, relationships, and orientations that are foundational for health and well-being. In particular, archaeology practiced as place-focused research can counteract cultural stress, a pernicious effect of colonialism that is pervasive among indigenous peoples worldwide. A Stó:lō–Coast Salish model of health provides a baseline for assessing and guiding community-based archaeology and related pursuits. Three cases of community-based archaeological practice amo...","publication_date":{"day":null,"month":null,"year":2017,"errors":{}}},"translated_abstract":"q 201 Our research, teaching, and outreach engagements with descendant communities are identifying a therapeutic role for archaeology. We argue that community-based archaeology—meaning community-directed studies of ancestral places practiced by invitation—can improve individual and communal health and well-being. Archaeology has untapped potential to elicit and confirm connections among people, places, objects, knowledges, ancestries, ecosystems, and worldviews. Such interconnections endow individuals and communities with identities, relationships, and orientations that are foundational for health and well-being. In particular, archaeology practiced as place-focused research can counteract cultural stress, a pernicious effect of colonialism that is pervasive among indigenous peoples worldwide. A Stó:lō–Coast Salish model of health provides a baseline for assessing and guiding community-based archaeology and related pursuits. Three cases of community-based archaeological practice amo...","internal_url":"https://www.academia.edu/64997052/Connecting_Belongings_Knowledge_Time_Place_and_Well_Being_by","translated_internal_url":"","created_at":"2021-12-18T09:32:08.255-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":23297965,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Connecting_Belongings_Knowledge_Time_Place_and_Well_Being_by","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"q 201 Our research, teaching, and outreach engagements with descendant communities are identifying a therapeutic role for archaeology. We argue that community-based archaeology—meaning community-directed studies of ancestral places practiced by invitation—can improve individual and communal health and well-being. Archaeology has untapped potential to elicit and confirm connections among people, places, objects, knowledges, ancestries, ecosystems, and worldviews. Such interconnections endow individuals and communities with identities, relationships, and orientations that are foundational for health and well-being. In particular, archaeology practiced as place-focused research can counteract cultural stress, a pernicious effect of colonialism that is pervasive among indigenous peoples worldwide. A Stó:lō–Coast Salish model of health provides a baseline for assessing and guiding community-based archaeology and related pursuits. Three cases of community-based archaeological practice amo...","owner":{"id":23297965,"first_name":"David","middle_initials":null,"last_name":"Schaepe","page_name":"DavidSchaepe","domain_name":"sfu","created_at":"2014-12-10T16:15:53.544-08:00","display_name":"David Schaepe","url":"https://sfu.academia.edu/DavidSchaepe"},"attachments":[],"research_interests":[],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-64997052-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="64997051"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/64997051/Chapter_9_Excavations_at_Iy_oythel_A_Ts_elxwe_yeqw_Pithouse_Settlement_in_the_Chilliwack_River_Valley"><img alt="Research paper thumbnail of Chapter 9. Excavations at Iy’oythel: A Ts’elxwéyeqw Pithouse Settlement in the Chilliwack River Valley" class="work-thumbnail" src="https://attachments.academia-assets.com/76773920/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/64997051/Chapter_9_Excavations_at_Iy_oythel_A_Ts_elxwe_yeqw_Pithouse_Settlement_in_the_Chilliwack_River_Valley">Chapter 9. Excavations at Iy’oythel: A Ts’elxwéyeqw Pithouse Settlement in the Chilliwack River Valley</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Introduction and Background This chapter presents the results of the first systematic archaeologi...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Introduction and Background This chapter presents the results of the first systematic archaeological excavation conducted in the Chilliwack Valley in 1999 by Stó:lō Nation in collaboration with Antiquus Archaeological Consultants Ltd. (Schaepe and Rousseau 1999). Investigations focused on a pithouse settlement at a place called Iy’oythel in the Halq’eméylem language, recorded as archaeological site Borden number DgRk-10, located in the lower part of the Chilliwack River Valley in southwestern British Columbia (Figures 1 and 2). This project provided baseline archaeological information on the local culture history and pre-contact indigenous occupation and use of the Chilliwack Valley. The site is situated in the homeland of the Ts’elxwéyeqw people (commonly pronounced ‘Chilliwack’ in English), sharing their name with the river and valley. The Ts’elxwéyeqw are a Halq’eméylem-speaking Coast Salish peoples and they are interconnected with sets of families constituting the Stó:lō (People...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ee525c95c77fa6514c98c4585a4936d0" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":76773920,"asset_id":64997051,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/76773920/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="64997051"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="64997051"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 64997051; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=64997051]").text(description); $(".js-view-count[data-work-id=64997051]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 64997051; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='64997051']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ee525c95c77fa6514c98c4585a4936d0" } } $('.js-work-strip[data-work-id=64997051]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":64997051,"title":"Chapter 9. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-64997047-figures'); } }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="2277078" id="papers"><div class="js-work-strip profile--work_container" data-work-id="43938878"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43938878/Archaeology_as_Therapy_Connecting_Belongings_Knowledge_Time_Place_and_Well_Being"><img alt="Research paper thumbnail of Archaeology as Therapy Connecting Belongings, Knowledge, Time, Place, and Well-Being" class="work-thumbnail" src="https://attachments.academia-assets.com/64263172/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43938878/Archaeology_as_Therapy_Connecting_Belongings_Knowledge_Time_Place_and_Well_Being">Archaeology as Therapy Connecting Belongings, Knowledge, Time, Place, and Well-Being</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://umass.academia.edu/SonyaAtalay">Sonya Atalay</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://sfu.academia.edu/DavidSchaepe">David Schaepe</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Our research, teaching, and outreach engagements with descendant communities are identifying a th...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Our research, teaching, and outreach engagements with descendant communities are identifying a therapeutic role for archaeology. We argue that community-based archaeology-meaning community-directed studies of ancestral places practiced by invitation-can improve individual and communal health and well-being. Archaeology has untapped potential to elicit and confirm connections among people, places, objects, knowledges, ancestries, ecosystems, and worldviews. Such interconnections endow individuals and communities with identities, relationships, and orientations that are foundational for health and well-being. In particular, archaeology practiced as place-focused research can counteract cultural stress, a pernicious effect of colonialism that is pervasive among indigenous peoples worldwide. A Stó:lō-Coast Salish model of health provides a baseline for assessing and guiding community-based archaeology and related pursuits. Three cases of community-based archaeological practice among the Coast Salish of southwestern British Columbia and northwestern Washington show how archaeology can promote health by connecting project participants and other community members with their territories and their heritage, both tangible (artifacts/belongings/heirlooms) and intangible (knowledge/traditions/histories). David M. Schaepe is Director and Senior Archaeologist at the Stó:lō Research and Resource Management Centre, Stó:lō Nation (10-7201 Vedder Road, Chilliwack, British Columbia V2R 4G5, Canada [dave <a href="mailto:.schaepe@stolonation.bc.ca" rel="nofollow">.schaepe@stolonation.bc.ca</a>]). Bill Angelbeck is faculty within the Department of Anthropology and Sociology at Douglas College (). 24 X 16 Schaepe et al. provide new insights into archaeology's relevance in our contemporary world by demonstrating how research conducted in partnership with a community-in this Schaepe et al. Archaeology as Therapy 517</span></div><div class="wp-workCard_item"><div class="carousel-container carousel-container--sm" id="profile-work-43938878-figures"><div class="prev-slide-container js-prev-button-container"><button aria-label="Previous" class="carousel-navigation-button js-profile-work-43938878-figures-prev"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_back_ios</span></button></div><div class="slides-container js-slides-container"><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13054289/figure-1-map-of-coast-salish-traditional-territory-with-the"><img alt="Figure 1. Map of Coast Salish traditional territory with the locations of three projects featured in the accounts. " class="figure-slide-image" src="https://figures.academia-assets.com/64263172/figure_001.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13054399/figure-2-eugene-louie-tlaamin-cultural-and-political-leader"><img alt="Figure 2. Eugene Louie, a Tla’amin cultural and political leader, show- ing an artifact found during the excavations at the Klehkwahnnohm site. Photograph by Georgia Combes. A color version of this figure is available online. " class="figure-slide-image" src="https://figures.academia-assets.com/64263172/figure_002.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13054415/figure-3-lower-elwha-klallam-community-members-excavate-at"><img alt="Figure 3. Lower Elwha Klallam community members excavate at Tse-whit-zen. Photograph by Steve Ringman (Seattle Times). A color version of this figure is available online. " class="figure-slide-image" src="https://figures.academia-assets.com/64263172/figure_003.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13054426/figure-4-stone-txwelatse-and-youth-from-the-txwelatse-family"><img alt="Figure 4. Stone T’xwelatse and youth from the T’xwelatse Family during the repatriation ceremony at the Burke Museum in Seattle, Washington. Photograph by David Campion. " class="figure-slide-image" src="https://figures.academia-assets.com/64263172/figure_004.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13054449/figure-5-objects-or-acts-acquire-value-and-in-so-doing"><img alt="Objects or acts acquire a value, and in so doing become real, because they participate, after one fashion or another, in a reality that transcends them. Among countless stones, one stone becomes sacred—and hence instantly becomes satu- rated with being—because it constitutes a hierophany, or possesses mana, or again because it commemorates a myth- ical act, and so on. The object appears as the receptacle of an exterior force that differentiates it from its milieu and gives it meaning and value. . . . It resists [linear historical] time; its reality is coupled with perenniality. Figure 5. Community members with Stone T’xwelatse during the repatriation celebration at the Nooksack Tribe Community Hall, Washington State. Photograph by David Campion. " class="figure-slide-image" src="https://figures.academia-assets.com/64263172/figure_005.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13054471/figure-6-welcoming-ceremony-for-stone-txwelatse-at-the-sema"><img alt="Figure 6. Welcoming ceremony for Stone T’xwelatse at the Sema:th Longhouse in Kilgard, British Columbia, St6:16 territory. Photograph by David Campion. " class="figure-slide-image" src="https://figures.academia-assets.com/64263172/figure_006.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13054487/figure-7-portrayal-of-two-kinds-of-historical-experience"><img alt="Figure 7. Portrayal of two kinds of historical experience, linear and cyclical, as typically representative of Western as opposed to non Western cultures. " class="figure-slide-image" src="https://figures.academia-assets.com/64263172/figure_007.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13054508/figure-8-portrayal-of-historical-experience-that-encompasses"><img alt="Figure 8. Portrayal of historical experience that encompasses both linear and cyclical modes as intertwined and not exclusive to West- ern or non-Western cultures. " class="figure-slide-image" src="https://figures.academia-assets.com/64263172/figure_008.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13054527/figure-9-model-of-four-interconnected-dimensions-of-st"><img alt="Figure 9. A model of four interconnected dimensions of St6:16 culture and a foundation for understanding Std:lo-Coast Salish health and well-being (Schaepe et al. 2004:231). A color version of this figure is available online. " class="figure-slide-image" src="https://figures.academia-assets.com/64263172/figure_009.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13054547/figure-10-portrayal-of-the-historical-finding-of-an-artifact"><img alt="Figure 10. Portrayal of the historical finding of an artifact as a material and cyclical connection to ancestors for descendant peoples " class="figure-slide-image" src="https://figures.academia-assets.com/64263172/figure_010.jpg" /></a></figure></div><div class="next-slide-container js-next-button-container"><button aria-label="Next" class="carousel-navigation-button js-profile-work-43938878-figures-next"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_forward_ios</span></button></div></div></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="47834bd736a3b455e862981db3007605" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64263172,"asset_id":43938878,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64263172/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43938878"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43938878"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43938878; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43938878]").text(description); $(".js-view-count[data-work-id=43938878]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43938878; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43938878']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "47834bd736a3b455e862981db3007605" } } $('.js-work-strip[data-work-id=43938878]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43938878,"title":"Archaeology as Therapy Connecting Belongings, Knowledge, Time, Place, and Well-Being","translated_title":"","metadata":{"ai_title_tag":"Therapeutic Benefits of Community-Based Archaeology","grobid_abstract":"Our research, teaching, and outreach engagements with descendant communities are identifying a therapeutic role for archaeology. 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Three cases of community-based archaeological practice among the Coast Salish of southwestern British Columbia and northwestern Washington show how archaeology can promote health by connecting project participants and other community members with their territories and their heritage, both tangible (artifacts/belongings/heirlooms) and intangible (knowledge/traditions/histories). David M. Schaepe is Director and Senior Archaeologist at the Stó:lō Research and Resource Management Centre, Stó:lō Nation (10-7201 Vedder Road, Chilliwack, British Columbia V2R 4G5, Canada [dave .schaepe@stolonation.bc.ca]). Bill Angelbeck is faculty within the Department of Anthropology and Sociology at Douglas College (). 24 X 16 Schaepe et al. provide new insights into archaeology's relevance in our contemporary world by demonstrating how research conducted in partnership with a community-in this Schaepe et al. 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Welch","title":"Archaeology as Therapy Connecting Belongings, Knowledge, Time, Place, and Well-Being"},{"id":35610638,"work_id":43938878,"tagging_user_id":1106002,"tagged_user_id":23297965,"co_author_invite_id":null,"email":"d***e@stolonation.bc.ca","affiliation":"Simon Fraser University","display_order":2,"name":"David Schaepe","title":"Archaeology as Therapy Connecting Belongings, Knowledge, Time, Place, and Well-Being"}],"downloadable_attachments":[{"id":64263172,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64263172/thumbnails/1.jpg","file_name":"Archaeology_as_Therapy_Current_Anthropology.pdf","download_url":"https://www.academia.edu/attachments/64263172/download_file","bulk_download_file_name":"Archaeology_as_Therapy_Connecting_Belong.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64263172/Archaeology_as_Therapy_Current_Anthropology-libre.pdf?1598298512=\u0026response-content-disposition=attachment%3B+filename%3DArchaeology_as_Therapy_Connecting_Belong.pdf\u0026Expires=1743715956\u0026Signature=QqKTTK5ETScC7Eo03pUxlpXbt8S3c05qTN69cqUxqrnx0IY1BSfmVUNG9T9WUgBNWPRYTQLUMOL6KCHfpjxwnHsWXXTLWhebIqo33SNRqGtP6F7wRChkcjR3d3vrLr5Nxm~8DhNWD7~1nQH54vKPS7rYwC8PHSDc9CeF1OxuRvPBbIlhCUhrHKQVtheiMINL4D0xNWreK-wO9KDk-wp0OiXs-mYVbik5YsKQ7t35-imqS7kNcxei8WOypyL8e65IqGMyPBeEW37vXB5k7A588hdKcEHpgH0s6qeTSMw-ez3Tmf12lIJ056Ucrff3oHgsktcpxsogAIgoV9j4pS577w__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Archaeology_as_Therapy_Connecting_Belongings_Knowledge_Time_Place_and_Well_Being","translated_slug":"","page_count":32,"language":"en","content_type":"Work","summary":"Our research, teaching, and outreach engagements with descendant communities are identifying a therapeutic role for archaeology. We argue that community-based archaeology-meaning community-directed studies of ancestral places practiced by invitation-can improve individual and communal health and well-being. Archaeology has untapped potential to elicit and confirm connections among people, places, objects, knowledges, ancestries, ecosystems, and worldviews. Such interconnections endow individuals and communities with identities, relationships, and orientations that are foundational for health and well-being. In particular, archaeology practiced as place-focused research can counteract cultural stress, a pernicious effect of colonialism that is pervasive among indigenous peoples worldwide. A Stó:lō-Coast Salish model of health provides a baseline for assessing and guiding community-based archaeology and related pursuits. Three cases of community-based archaeological practice among the Coast Salish of southwestern British Columbia and northwestern Washington show how archaeology can promote health by connecting project participants and other community members with their territories and their heritage, both tangible (artifacts/belongings/heirlooms) and intangible (knowledge/traditions/histories). David M. Schaepe is Director and Senior Archaeologist at the Stó:lō Research and Resource Management Centre, Stó:lō Nation (10-7201 Vedder Road, Chilliwack, British Columbia V2R 4G5, Canada [dave .schaepe@stolonation.bc.ca]). Bill Angelbeck is faculty within the Department of Anthropology and Sociology at Douglas College (). 24 X 16 Schaepe et al. provide new insights into archaeology's relevance in our contemporary world by demonstrating how research conducted in partnership with a community-in this Schaepe et al. 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Scowlitz community members, who have always known about this place, have begun to share their knowledge with archaeologists over the past couple of decades. The site; and surrounding area was the focus of intensive archaeological excavations and survey between 1992 and 1999. These activities were hosted by Scowlitz First Nation, in partnership with Simon Fraser University, the University of British Columbia, and St6:16 Nation archaeologists. This article describes the importance of the Scowlitz site and the archaeology of the region to the Scowlitz First Nation and broader St6:16 community. It also describes a project that seeks to bring the artifacts from the Figure 1. The Scowlitz site is located on the flat, treed terrace seen across the Harrison River. Clifford Hall ...</span></div><div class="wp-workCard_item"><div class="carousel-container carousel-container--sm" id="profile-work-88928257-figures"><div class="prev-slide-container js-prev-button-container"><button aria-label="Previous" class="carousel-navigation-button js-profile-work-88928257-figures-prev"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_back_ios</span></button></div><div class="slides-container js-slides-container"><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/51415426/figure-1-the-scowlitz-site-is-located-on-the-flat-treed"><img alt="Figure 1. The Scowlitz site is located on the flat, treed terrace seen across the Harrison River. Clifford Hall sits in the foreground (Photo by Doug Brown). *This article was written in consultation with Michael Blake, Doug Brown, and Dana Lepofsky as part of a collaborative team effort. Their comments strengthened and clarified the presentation made here. " class="figure-slide-image" src="https://figures.academia-assets.com/92816980/figure_001.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/51415436/figure-2-betty-charlie-and-clifford-hall-share-their"><img alt="Figure 2. Betty Charlie and Clifford Hall share their artifact collection, 2011 (Photo by Doug Brown). The Reciprocal Research Network (RRN) was developed by the Museum of Anthropology at the University of British Columbia, the St6:l6 Nation, and St6:16 Tribal Council, in association with the St6:16 Research & Resource Management Centre, the Musqueam Indian Band, and the U’Mista Cultural Society in Alert Bay. It is a web-based tool that now links seventeen museums in Canada, the United States, and the United Kingdom. It provides access to over 247,000 objects— Clifford Hall, a long-time participant in the archaeology at Qithyil, says that the history of Scowlitz lands—and the artifacts that help tell the story—need to be retold and shared so that the non-native history of the area does not become the naturalized version of events. Commu- nity members tell stories of outsiders disrespecting their cultural past through the desecration of burial mounds and other built features on the landscape. The archaeology, Clifford says, should be used to bring people together, not drive them apart. The knowledge derived from the ex- cavations should be used to work against historical wrongs and towards common understandings. Having the collections ac- cessible is key to this goal. Clifford notes: “This stuff doesn’t just belong to Scowlitz, " class="figure-slide-image" src="https://figures.academia-assets.com/92816980/figure_002.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/51415440/figure-3-excavations-at-mound-the-largest-burial-mound-at"><img alt="Figure 3. Excavations at Mound 1, the largest burial mound at the Scowlitz site, 1992 (Photo by Michael Blake). " class="figure-slide-image" src="https://figures.academia-assets.com/92816980/figure_003.jpg" /></a></figure></div><div class="next-slide-container js-next-button-container"><button aria-label="Next" class="carousel-navigation-button js-profile-work-88928257-figures-next"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_forward_ios</span></button></div></div></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d85c505a6b04b12fea65d09b82cff2e6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":92816980,"asset_id":88928257,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/92816980/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="88928257"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="88928257"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 88928257; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=88928257]").text(description); $(".js-view-count[data-work-id=88928257]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 88928257; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='88928257']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d85c505a6b04b12fea65d09b82cff2e6" } } $('.js-work-strip[data-work-id=88928257]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":88928257,"title":"The Scowlitz Site Online: Launch of the Scowlitz Artifact Assemblage Project","translated_title":"","metadata":{"abstract":"The Scowlitz archaeological site (DhRl-15 and 16, also known as Qithyil), which lies near the junction of the Harrison and Fraser Rivers, holds an important part of the Scowlitz First Nation\u0026#39;s community history. Scowlitz community members, who have always known about this place, have begun to share their knowledge with archaeologists over the past couple of decades. The site; and surrounding area was the focus of intensive archaeological excavations and survey between 1992 and 1999. These activities were hosted by Scowlitz First Nation, in partnership with Simon Fraser University, the University of British Columbia, and St6:16 Nation archaeologists. This article describes the importance of the Scowlitz site and the archaeology of the region to the Scowlitz First Nation and broader St6:16 community. It also describes a project that seeks to bring the artifacts from the Figure 1. The Scowlitz site is located on the flat, treed terrace seen across the Harrison River. 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Clifford Hall ...","internal_url":"https://www.academia.edu/88928257/The_Scowlitz_Site_Online_Launch_of_the_Scowlitz_Artifact_Assemblage_Project","translated_internal_url":"","created_at":"2022-10-21T09:44:39.967-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":23297965,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":92816980,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/92816980/thumbnails/1.jpg","file_name":"6247.pdf","download_url":"https://www.academia.edu/attachments/92816980/download_file","bulk_download_file_name":"The_Scowlitz_Site_Online_Launch_of_the_S.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/92816980/6247-libre.pdf?1666372110=\u0026response-content-disposition=attachment%3B+filename%3DThe_Scowlitz_Site_Online_Launch_of_the_S.pdf\u0026Expires=1743715957\u0026Signature=Z7jLR9CI4XhMnMqq7aZ6vW2pPtQ0G9w4Xrz0dQoDQUlXxwBSHRaBDAak-sI1L-8f2-xoaA846-OVmLMFtLU~cJ4PYGymYFuAjwZ6rxxU8zBH5jxJvKDJ~aGxTCKdlXxcyWq-r9--61pGelMAQCNUv3RIAsLCO6udDpMM1BNrmH3tbtqAIc1pJJkm6SpC3sDFGeM5GNTvlivTYrY44ILspeKpxydnG90lDGPA8LXo~p67o0mP8BniFsCVh84Yip0LKdOvc5zGU1kmJ6Va1XzjC2vMZJAWsBFUpIExRwKAYYyB1AI7n4QnNu~7Lu0d8G43OGLGQpUXSEcE7K2kqOfZBQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Scowlitz_Site_Online_Launch_of_the_Scowlitz_Artifact_Assemblage_Project","translated_slug":"","page_count":4,"language":"en","content_type":"Work","summary":"The Scowlitz archaeological site (DhRl-15 and 16, also known as Qithyil), which lies near the junction of the Harrison and Fraser Rivers, holds an important part of the Scowlitz First Nation\u0026#39;s community history. Scowlitz community members, who have always known about this place, have begun to share their knowledge with archaeologists over the past couple of decades. The site; and surrounding area was the focus of intensive archaeological excavations and survey between 1992 and 1999. These activities were hosted by Scowlitz First Nation, in partnership with Simon Fraser University, the University of British Columbia, and St6:16 Nation archaeologists. This article describes the importance of the Scowlitz site and the archaeology of the region to the Scowlitz First Nation and broader St6:16 community. It also describes a project that seeks to bring the artifacts from the Figure 1. The Scowlitz site is located on the flat, treed terrace seen across the Harrison River. Clifford Hall ...","owner":{"id":23297965,"first_name":"David","middle_initials":null,"last_name":"Schaepe","page_name":"DavidSchaepe","domain_name":"sfu","created_at":"2014-12-10T16:15:53.544-08:00","display_name":"David Schaepe","url":"https://sfu.academia.edu/DavidSchaepe"},"attachments":[{"id":92816980,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/92816980/thumbnails/1.jpg","file_name":"6247.pdf","download_url":"https://www.academia.edu/attachments/92816980/download_file","bulk_download_file_name":"The_Scowlitz_Site_Online_Launch_of_the_S.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/92816980/6247-libre.pdf?1666372110=\u0026response-content-disposition=attachment%3B+filename%3DThe_Scowlitz_Site_Online_Launch_of_the_S.pdf\u0026Expires=1743715957\u0026Signature=Z7jLR9CI4XhMnMqq7aZ6vW2pPtQ0G9w4Xrz0dQoDQUlXxwBSHRaBDAak-sI1L-8f2-xoaA846-OVmLMFtLU~cJ4PYGymYFuAjwZ6rxxU8zBH5jxJvKDJ~aGxTCKdlXxcyWq-r9--61pGelMAQCNUv3RIAsLCO6udDpMM1BNrmH3tbtqAIc1pJJkm6SpC3sDFGeM5GNTvlivTYrY44ILspeKpxydnG90lDGPA8LXo~p67o0mP8BniFsCVh84Yip0LKdOvc5zGU1kmJ6Va1XzjC2vMZJAWsBFUpIExRwKAYYyB1AI7n4QnNu~7Lu0d8G43OGLGQpUXSEcE7K2kqOfZBQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":48,"name":"Engineering","url":"https://www.academia.edu/Documents/in/Engineering"},{"id":1657,"name":"Museum Studies","url":"https://www.academia.edu/Documents/in/Museum_Studies"},{"id":45934,"name":"Community Archaeology","url":"https://www.academia.edu/Documents/in/Community_Archaeology"},{"id":65417,"name":"Pacific Northwest Coast archaeology","url":"https://www.academia.edu/Documents/in/Pacific_Northwest_Coast_archaeology"},{"id":130709,"name":"Artefact Assemblage Studies (archaeology)","url":"https://www.academia.edu/Documents/in/Artefact_Assemblage_Studies_archaeology_"},{"id":168587,"name":"Northwest Coast Archaeology","url":"https://www.academia.edu/Documents/in/Northwest_Coast_Archaeology"}],"urls":[{"id":24998450,"url":"https://journals.uvic.ca/index.php/midden/article/download/15516/6247"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (true) { Aedu.setUpFigureCarousel('profile-work-88928257-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="88928256"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/88928256/Archaeology_as_Therapy_Connecting_Belongings_Knowledge_Time_Place_and_Well_Being"><img alt="Research paper thumbnail of Archaeology as Therapy: Connecting Belongings, Knowledge, Time, Place, and Well-Being" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title">Archaeology as Therapy: Connecting Belongings, Knowledge, Time, Place, and Well-Being</div><div class="wp-workCard_item"><span>Current Anthropology</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Our research, teaching, and outreach engagements with descendant communities are identifying a th...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Our research, teaching, and outreach engagements with descendant communities are identifying a therapeutic role for archaeology. We argue that community-based archaeology—meaning community-directed studies of ancestral places practiced by invitation—can improve individual and communal health and well-being. Archaeology has untapped potential to elicit and confirm connections among people, places, objects, knowledges, ancestries, ecosystems, and worldviews. Such interconnections endow individuals and communities with identities, relationships, and orientations that are foundational for health and well-being. In particular, archaeology practiced as place-focused research can counteract cultural stress, a pernicious effect of colonialism that is pervasive among indigenous peoples worldwide. A Stó:lō–Coast Salish model of health provides a baseline for assessing and guiding community-based archaeology and related pursuits. Three cases of community-based archaeological practice among the Coast Salish of southwestern British Columbia and northwestern Washington show how archaeology can promote health by connecting project participants and other community members with their territories and their heritage, both tangible (artifacts/belongings/heirlooms) and intangible (knowledge/traditions/histories).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="88928256"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="88928256"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 88928256; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=88928256]").text(description); $(".js-view-count[data-work-id=88928256]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 88928256; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='88928256']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=88928256]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":88928256,"title":"Archaeology as Therapy: Connecting Belongings, Knowledge, Time, Place, and Well-Being","translated_title":"","metadata":{"abstract":"Our research, teaching, and outreach engagements with descendant communities are identifying a therapeutic role for archaeology. We argue that community-based archaeology—meaning community-directed studies of ancestral places practiced by invitation—can improve individual and communal health and well-being. Archaeology has untapped potential to elicit and confirm connections among people, places, objects, knowledges, ancestries, ecosystems, and worldviews. Such interconnections endow individuals and communities with identities, relationships, and orientations that are foundational for health and well-being. In particular, archaeology practiced as place-focused research can counteract cultural stress, a pernicious effect of colonialism that is pervasive among indigenous peoples worldwide. A Stó:lō–Coast Salish model of health provides a baseline for assessing and guiding community-based archaeology and related pursuits. Three cases of community-based archaeological practice among the Coast Salish of southwestern British Columbia and northwestern Washington show how archaeology can promote health by connecting project participants and other community members with their territories and their heritage, both tangible (artifacts/belongings/heirlooms) and intangible (knowledge/traditions/histories).","publisher":"University of Chicago Press","publication_date":{"day":null,"month":null,"year":2017,"errors":{}},"publication_name":"Current Anthropology"},"translated_abstract":"Our research, teaching, and outreach engagements with descendant communities are identifying a therapeutic role for archaeology. We argue that community-based archaeology—meaning community-directed studies of ancestral places practiced by invitation—can improve individual and communal health and well-being. Archaeology has untapped potential to elicit and confirm connections among people, places, objects, knowledges, ancestries, ecosystems, and worldviews. Such interconnections endow individuals and communities with identities, relationships, and orientations that are foundational for health and well-being. In particular, archaeology practiced as place-focused research can counteract cultural stress, a pernicious effect of colonialism that is pervasive among indigenous peoples worldwide. A Stó:lō–Coast Salish model of health provides a baseline for assessing and guiding community-based archaeology and related pursuits. Three cases of community-based archaeological practice among the Coast Salish of southwestern British Columbia and northwestern Washington show how archaeology can promote health by connecting project participants and other community members with their territories and their heritage, both tangible (artifacts/belongings/heirlooms) and intangible (knowledge/traditions/histories).","internal_url":"https://www.academia.edu/88928256/Archaeology_as_Therapy_Connecting_Belongings_Knowledge_Time_Place_and_Well_Being","translated_internal_url":"","created_at":"2022-10-21T09:44:39.742-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":23297965,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Archaeology_as_Therapy_Connecting_Belongings_Knowledge_Time_Place_and_Well_Being","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"Our research, teaching, and outreach engagements with descendant communities are identifying a therapeutic role for archaeology. We argue that community-based archaeology—meaning community-directed studies of ancestral places practiced by invitation—can improve individual and communal health and well-being. Archaeology has untapped potential to elicit and confirm connections among people, places, objects, knowledges, ancestries, ecosystems, and worldviews. Such interconnections endow individuals and communities with identities, relationships, and orientations that are foundational for health and well-being. In particular, archaeology practiced as place-focused research can counteract cultural stress, a pernicious effect of colonialism that is pervasive among indigenous peoples worldwide. A Stó:lō–Coast Salish model of health provides a baseline for assessing and guiding community-based archaeology and related pursuits. Three cases of community-based archaeological practice among the Coast Salish of southwestern British Columbia and northwestern Washington show how archaeology can promote health by connecting project participants and other community members with their territories and their heritage, both tangible (artifacts/belongings/heirlooms) and intangible (knowledge/traditions/histories).","owner":{"id":23297965,"first_name":"David","middle_initials":null,"last_name":"Schaepe","page_name":"DavidSchaepe","domain_name":"sfu","created_at":"2014-12-10T16:15:53.544-08:00","display_name":"David Schaepe","url":"https://sfu.academia.edu/DavidSchaepe"},"attachments":[],"research_interests":[{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology"},{"id":392,"name":"Archaeology","url":"https://www.academia.edu/Documents/in/Archaeology"},{"id":534,"name":"Law","url":"https://www.academia.edu/Documents/in/Law"},{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology"},{"id":6556,"name":"Colonialism","url":"https://www.academia.edu/Documents/in/Colonialism"},{"id":18821,"name":"Archaeological Theory","url":"https://www.academia.edu/Documents/in/Archaeological_Theory"},{"id":65417,"name":"Pacific Northwest Coast archaeology","url":"https://www.academia.edu/Documents/in/Pacific_Northwest_Coast_archaeology"},{"id":100657,"name":"Therapy","url":"https://www.academia.edu/Documents/in/Therapy"},{"id":168587,"name":"Northwest Coast Archaeology","url":"https://www.academia.edu/Documents/in/Northwest_Coast_Archaeology"},{"id":299329,"name":"Outreach","url":"https://www.academia.edu/Documents/in/Outreach"},{"id":1029479,"name":"Cyclical Time","url":"https://www.academia.edu/Documents/in/Cyclical_Time"},{"id":1218440,"name":"Indigenous","url":"https://www.academia.edu/Documents/in/Indigenous"},{"id":1928546,"name":"Current anthropology","url":"https://www.academia.edu/Documents/in/Current_anthropology"},{"id":2801764,"name":"Descendant","url":"https://www.academia.edu/Documents/in/Descendant"}],"urls":[{"id":24998449,"url":"http://www.journals.uchicago.edu/doi/pdf/10.1086/692985"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-88928256-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="88928226"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/88928226/Archaeology_as_Partnerships_in_Practice_A_Reply_to_La_Salle_and_Hutchings"><img alt="Research paper thumbnail of Archaeology as Partnerships in Practice:A Reply to La Salle and Hutchings" class="work-thumbnail" src="https://attachments.academia-assets.com/92816949/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/88928226/Archaeology_as_Partnerships_in_Practice_A_Reply_to_La_Salle_and_Hutchings">Archaeology as Partnerships in Practice:A Reply to La Salle and Hutchings</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="05c3ea49376eb0a06f9d4771be20369f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":92816949,"asset_id":88928226,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/92816949/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="88928226"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="88928226"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 88928226; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-88928226-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="85159118"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/85159118/Sharing_deep_history_as_digital_knowledge_An_ontology_of_the_Sq_%C3%A9wlets_website_project"><img alt="Research paper thumbnail of Sharing deep history as digital knowledge: An ontology of the Sq’éwlets website project" class="work-thumbnail" src="https://attachments.academia-assets.com/89943825/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/85159118/Sharing_deep_history_as_digital_knowledge_An_ontology_of_the_Sq_%C3%A9wlets_website_project">Sharing deep history as digital knowledge: An ontology of the Sq’éwlets website project</a></div><div class="wp-workCard_item"><span>Journal of Social Archaeology</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Ontology is the philosophical study of the nature of being, becoming, existence, and relation. Th...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Ontology is the philosophical study of the nature of being, becoming, existence, and relation. This paper presents an ontology of the Sq’éwlets Virtual Museum of Canada Website Project, a project that has focused on creating a digital community biography of the Sq’éwlets First Nation ( <a href="http://www.digitalsqewlets.ca" rel="nofollow">www.digitalsqewlets.ca</a> ). Based on several decades of community archaeology and the recent production of short video documentaries, the website presents a long-term perspective of what it means to be a Sq’éwlets person and community member today. We explore how this project came to focus on the nature of being Sq’éwlets; how community members conceived the nature, structure, and nomenclature of the website; and how this Sq’éwlets being-ness is translated for outside audiences. We suggest what lessons this approach has for anthropological conventions of naming and knowing as they relate to Indigenous histories, and consider how archaeological knowledge can be transformed into a digital platform within ...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="65d4ba84ae86d1db1ef5f958dddd7012" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":89943825,"asset_id":85159118,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/89943825/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="85159118"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="85159118"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 85159118; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=85159118]").text(description); $(".js-view-count[data-work-id=85159118]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 85159118; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='85159118']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "65d4ba84ae86d1db1ef5f958dddd7012" } } $('.js-work-strip[data-work-id=85159118]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":85159118,"title":"Sharing deep history as digital knowledge: An ontology of the Sq’éwlets website project","translated_title":"","metadata":{"abstract":"Ontology is the philosophical study of the nature of being, becoming, existence, and relation. 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We identify actions that support Indigenous adaptation based on organizational and community perspectives. Our data come from two Indigenous organizations that share cultural heritage stewardship missions—the Stó:lō Research and Resource Management Centre (Stó:lō Nation, British Columbia) and the Fort Apache Heritage Foundation (White Mountain Apache Tribe, Arizona). These organizations collaborated with us in exploring community perceptions of climate effects, investigating community adaptation opportunities and constraints, and identifying actions that support Indigenous adaptation. Research methods included engagement with organizational collaborators and semi-structured interviews with organizational representatives and community members and staff. Results confirm that Stó:lō and Apache territories and communities have experienced clima...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="489d29523350fb910a05f04ce3d5802b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":76773928,"asset_id":64997059,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/76773928/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="64997059"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="64997059"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 64997059; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=64997059]").text(description); $(".js-view-count[data-work-id=64997059]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 64997059; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='64997059']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "489d29523350fb910a05f04ce3d5802b" } } $('.js-work-strip[data-work-id=64997059]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":64997059,"title":"Supporting Indigenous adaptation in a changing climate","translated_title":"","metadata":{"abstract":"Indigenous peoples are both disproportionately threatened by global climate change and uniquely positioned to enhance local adaptive capacities. 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Results confirm that Stó:lō and Apache territories and communities have experienced clima...","publisher":"University of California Press","publication_name":"Elementa: Science of the Anthropocene"},"translated_abstract":"Indigenous peoples are both disproportionately threatened by global climate change and uniquely positioned to enhance local adaptive capacities. We identify actions that support Indigenous adaptation based on organizational and community perspectives. Our data come from two Indigenous organizations that share cultural heritage stewardship missions—the Stó:lō Research and Resource Management Centre (Stó:lō Nation, British Columbia) and the Fort Apache Heritage Foundation (White Mountain Apache Tribe, Arizona). These organizations collaborated with us in exploring community perceptions of climate effects, investigating community adaptation opportunities and constraints, and identifying actions that support Indigenous adaptation. Research methods included engagement with organizational collaborators and semi-structured interviews with organizational representatives and community members and staff. 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We identify actions that support Indigenous adaptation based on organizational and community perspectives. Our data come from two Indigenous organizations that share cultural heritage stewardship missions—the Stó:lō Research and Resource Management Centre (Stó:lō Nation, British Columbia) and the Fort Apache Heritage Foundation (White Mountain Apache Tribe, Arizona). These organizations collaborated with us in exploring community perceptions of climate effects, investigating community adaptation opportunities and constraints, and identifying actions that support Indigenous adaptation. Research methods included engagement with organizational collaborators and semi-structured interviews with organizational representatives and community members and staff. 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High Elevation Archaeology and Cognitive Ecology in the North Cascades of British Columbia with a View to and from Lhílheqey (Mount Cheam)" class="work-thumbnail" src="https://attachments.academia-assets.com/76773929/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/64997057/Chapter_10_High_Elevation_Archaeology_and_Cognitive_Ecology_in_the_North_Cascades_of_British_Columbia_with_a_View_to_and_from_Lhi_lheqey_Mount_Cheam_">Chapter 10. High Elevation Archaeology and Cognitive Ecology in the North Cascades of British Columbia with a View to and from Lhílheqey (Mount Cheam)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Legend of Mt. Cheam (Lhílheqey) as told by the late Amy Cooper to Oliver Wells on February 8, 196...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Legend of Mt. Cheam (Lhílheqey) as told by the late Amy Cooper to Oliver Wells on February 8, 1962: "Well, Mt. Cheam is a lady and Mt. Baker is a man-this is an old legend-Mt. Baker comes over and looks for a wife and he finds Cheam is a nice looking girl, so he takes her over to this country. They live there and they have three boys-Mt. Hood, Mt. Shah-sta and Mt. Shuk-sahn and they have three girls. But the boys are the oldest onesafter the boys grew up; then she had three little girls, she says "I had better go back home" she says-to my people on the Staw-loh-so she comes back and she says "I'll stand and guard" she says "I'll stand and guard the Staw-loh, that no harm comes to my people and no harm comes to the fish that comes up to feed them;"-Then she takes her three children and she stands up there. If you are coming down from up the road there are three little points and those three little points are her children. They say she holds the smallest one, I-oh-wat, in her hand, and behind her-towards the south is the dog's head-the head of the dog that followed her. She told the dog to go back home-but it stood there and stayed there. So now if the snow isn't all off you could see the dog's head. It's really and honestly a dog's head when the snow is just off, you can see it. You can see the ears and it looks like it's just above water. It's really a dog head but it wouldn't go back to the family-the man family." (Wells 1970:12).</span></div><div class="wp-workCard_item"><div class="carousel-container carousel-container--sm" id="profile-work-64997057-figures"><div class="prev-slide-container js-prev-button-container"><button aria-label="Previous" class="carousel-navigation-button js-profile-work-64997057-figures-prev"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_back_ios</span></button></div><div class="slides-container js-slides-container"><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/23674391/figure-2-view-of-lhilheqey-mt-cheam-near-the-peak-elevation"><img alt="Figure 2. A view of Lhilheqey (Mt. Cheam) near the peak (2,104 m elevation) overlooking the Central Fraser Valley, looking north. Hillsides adjacent to these lakes were a popular berry picking ground. The name Lhilhegey refers to the practice of soaking dried food, particularly dried fish, in these lakes during summer berry gathering expeditions. " class="figure-slide-image" src="https://figures.academia-assets.com/76773929/figure_002.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/23674399/figure-3-chapter-high-elevation-archaeology-and-cognitive"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/76773929/figure_003.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/23674386/figure-1-this-chapter-examines-and-integrates-cultural"><img alt="This chapter examines and integrates cultural ecological and cognitive approaches for reconstructing behavior associated with high elevation archaeology of the North Cascade Mountains of British Columbia. The argument presented here is that archaeologists studying the complex inter-relations between humans and resources in high elevation mountain settings and elsewhere should recognize both materialist and ideationist platforms in gaining a fulsome understanding and basis for explaining human behavior. The cultural landscape, an amalgamated materialist and ideationist environment, becomes the necessary framework within which human activity is carried out, identified and understood. " class="figure-slide-image" src="https://figures.academia-assets.com/76773929/figure_001.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/23674404/figure-4-st-nation-archaeology-crew-member-larry-commodore"><img alt="Figure 4. St6:16 Nation archaeology crew member Larry Commodore at the Williamson Lake site located at 1,680 m ASL in a cirque basin at eastern extent of the Cheam Range. and subalpine archaeological sites were recorded since 1997 (Schaepe 1998; Franck 2000; Schaepe and Franck 2003: Franck, Schaepe and Mierendorf 2005). Some of these localities are shown in Figures 4 to 8. More work has been conducted outside this region, recognizing the contribution of archaeologists working in high elevations located more widely throughout British Columbia (Reimer 2001; Pokotylo 1978; Fladmark 1984, 1985). Other high elevation sites have been identified in the North Cascades of the United States, mainly by Mierendorf (1997, 1998). " class="figure-slide-image" src="https://figures.academia-assets.com/76773929/figure_004.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/23674408/figure-5-the-late-riley-lewis-standing-in-cultural"><img alt="Figure 5. The late Riley Lewis standing in a cultural depression identified at the Williamson Lake site in 1997, looking south across the Chilliwack River Valley. " class="figure-slide-image" src="https://figures.academia-assets.com/76773929/figure_005.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/23674412/figure-6-st-nation-archaeology-crew-surveying-at-the"><img alt="Figure 6. St6:16 Nation archaeology crew surveying at the Williamson Lake site in 1997. A limitation to archaeological fieldwork in this region is the extreme verticality of the local mountains that boast vert steep slopes often gaining 1,000 m elevation in less than a horizontal kilometer. As has been noted, the distribution of usable flat ground surfaces and abundant resources strongly correlate with the observed spatial pattern of archaeological sites between subalpine/alpine and valley bottom settings (Schaepe 1998; Golder 1999; Schaepe 2001b). While acknowledging that there is a considerable upland data gap (Equinox Research 1997), it is clear that resource abundance and site locations are less common in the intermediate mid- montane portion of the landscape. " class="figure-slide-image" src="https://figures.academia-assets.com/76773929/figure_006.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/23674420/figure-7-view-from-parkland-ridge-on-tamihi-mount-mcguire"><img alt="Figure 7. View from a parkland ridge on Tamihi (Mount McGuire) overlooking the upper Tamihi River, looking south east across typically steep terrain of the North Cascades. perspective on the significance of the North Cascades and a cultural context for understanding the social systems relating to this ecosystem. St6:16 perspectives on the high elevation portion of the North Cascades are presented and discussed below, focusing on the Lhilhegey of the Cheam Range in the Central Fraser Valley. For descriptive comparison, I provide a brief ecological description of Lhilheqey with specific reference to environmental variables deemed significant to the development and application of cultural ecological models. " class="figure-slide-image" src="https://figures.academia-assets.com/76773929/figure_007.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/23674427/figure-8-david-schaepe-taking-break-from-surveying-at"><img alt="Figure 8. David Schaepe taking a break from surveying at Williamson Lake, eastern Cheam Range. " class="figure-slide-image" src="https://figures.academia-assets.com/76773929/figure_008.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/23674432/figure-9-view-over-the-central-fraser-river-valley-from-the"><img alt="Figure 9. View over the central Fraser River Valley from the top of Lhilheqey, looking northwest over Agassiz. At its most significant level, Lhilheqey is regarded as a living soul. Its vaulted and folded shale is the transformed ‘flesh’ and body of Lhilhegey, a former living ancestor of the Sté:16. Such features of the living landscape set traditional St6:16 perspective apart from those of modern Western ideological traditions. Connection with these places is religious in the sense of the Latin root ‘religio” meaning “to bind back” (Griffins 2003). Direct personal interaction with these transformed places links or binds people to the actions of the Transformers, physically affirming their existence, and spiritually affirming their powers by explaining the origins of the world. Lhilheqgey is one such religious conduit, and thus is spiritually significant. Its full meaning and contextual significance exists as a semi- autonomous identity linked to a much broader and comprehensive account of the Std:16 world and perspectives. A complete understanding of each place is dependent on its interconnected relationship with all other Transformer sites and associated narratives. Context is provided by position within this ‘system’ of linked places that extend throughout St6:16 territory. " class="figure-slide-image" src="https://figures.academia-assets.com/76773929/figure_009.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/23674436/figure-10-view-of-mount-baker-looking-south-from-the-top-of"><img alt="Figure 10. View of Mount Baker looking south from the top of Lhilheqey to her transformed husband mountain. 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High Elevation Archaeology and Cognitive Ecology in the North Cascades of British Columbia with a View to and from Lhílheqey (Mount Cheam)","translated_title":"","metadata":{"grobid_abstract":"Legend of Mt. Cheam (Lhílheqey) as told by the late Amy Cooper to Oliver Wells on February 8, 1962: \"Well, Mt. Cheam is a lady and Mt. Baker is a man-this is an old legend-Mt. Baker comes over and looks for a wife and he finds Cheam is a nice looking girl, so he takes her over to this country. They live there and they have three boys-Mt. Hood, Mt. Shah-sta and Mt. Shuk-sahn and they have three girls. 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Cheam (Lhílheqey) as told by the late Amy Cooper to Oliver Wells on February 8, 1962: \"Well, Mt. Cheam is a lady and Mt. Baker is a man-this is an old legend-Mt. Baker comes over and looks for a wife and he finds Cheam is a nice looking girl, so he takes her over to this country. They live there and they have three boys-Mt. Hood, Mt. Shah-sta and Mt. Shuk-sahn and they have three girls. But the boys are the oldest onesafter the boys grew up; then she had three little girls, she says \"I had better go back home\" she says-to my people on the Staw-loh-so she comes back and she says \"I'll stand and guard\" she says \"I'll stand and guard the Staw-loh, that no harm comes to my people and no harm comes to the fish that comes up to feed them;\"-Then she takes her three children and she stands up there. If you are coming down from up the road there are three little points and those three little points are her children. 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</script> <div class="js-work-strip profile--work_container" data-work-id="64997053"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/64997053/A_consideration_of_theory_principles_and_practice_in_collaborative_archaeology"><img alt="Research paper thumbnail of A consideration of theory, principles and practice in collaborative archaeology" class="work-thumbnail" src="https://attachments.academia-assets.com/76773923/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/64997053/A_consideration_of_theory_principles_and_practice_in_collaborative_archaeology">A consideration of theory, principles and practice in collaborative archaeology</a></div><div class="wp-workCard_item"><span>Archaeological Review from Cambridge</span><span>, 2011</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">George P. Nicholas, Amy Roberts, David M. Schaepe, Joe Watkins, Lyn Leader-Elliot and Susan Rowle...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">George P. Nicholas, Amy Roberts, David M. Schaepe, Joe Watkins, Lyn Leader-Elliot and Susan Rowley Department of Anthropology, Simon Fraser University; Department of Archaeology, Flinders University; Stó:lō Research and Resource Management Centre; Native American Studies Program, University of Oklahoma; Department of Archaeology, Flinders University; Museum of Anthropology, University of British Columbia <a href="mailto:nicholas@sfu.ca" rel="nofollow">nicholas@sfu.ca</a>; <a href="mailto:amy.roberts@flinders.edu.au" rel="nofollow">amy.roberts@flinders.edu.au</a>; <a href="mailto:dave.schaepe@stolonation.bc.ca" rel="nofollow">dave.schaepe@stolonation.bc.ca</a>; <a href="mailto:jwatkins@ou.edu" rel="nofollow">jwatkins@ou.edu</a>; <a href="mailto:lyn.leader-elliott@flinders.edu.au" rel="nofollow">lyn.leader-elliott@flinders.edu.au</a>; <a href="mailto:srowley@interchange.ubc.ca" rel="nofollow">srowley@interchange.ubc.ca</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a92483d6df0955b5e6c436780473d5e3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":76773923,"asset_id":64997053,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/76773923/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="64997053"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="64997053"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 64997053; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=64997053]").text(description); $(".js-view-count[data-work-id=64997053]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 64997053; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='64997053']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a92483d6df0955b5e6c436780473d5e3" } } $('.js-work-strip[data-work-id=64997053]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":64997053,"title":"A consideration of theory, principles and practice in collaborative archaeology","translated_title":"","metadata":{"abstract":"George P. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-64997053-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="64997052"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/64997052/Connecting_Belongings_Knowledge_Time_Place_and_Well_Being_by"><img alt="Research paper thumbnail of Connecting Belongings , Knowledge , Time , Place , and Well-Being by" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title">Connecting Belongings , Knowledge , Time , Place , and Well-Being by</div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">q 201 Our research, teaching, and outreach engagements with descendant communities are identifyin...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">q 201 Our research, teaching, and outreach engagements with descendant communities are identifying a therapeutic role for archaeology. We argue that community-based archaeology—meaning community-directed studies of ancestral places practiced by invitation—can improve individual and communal health and well-being. Archaeology has untapped potential to elicit and confirm connections among people, places, objects, knowledges, ancestries, ecosystems, and worldviews. Such interconnections endow individuals and communities with identities, relationships, and orientations that are foundational for health and well-being. In particular, archaeology practiced as place-focused research can counteract cultural stress, a pernicious effect of colonialism that is pervasive among indigenous peoples worldwide. A Stó:lō–Coast Salish model of health provides a baseline for assessing and guiding community-based archaeology and related pursuits. Three cases of community-based archaeological practice amo...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="64997052"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="64997052"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 64997052; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=64997052]").text(description); $(".js-view-count[data-work-id=64997052]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 64997052; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='64997052']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=64997052]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":64997052,"title":"Connecting Belongings , Knowledge , Time , Place , and Well-Being by","translated_title":"","metadata":{"abstract":"q 201 Our research, teaching, and outreach engagements with descendant communities are identifying a therapeutic role for archaeology. We argue that community-based archaeology—meaning community-directed studies of ancestral places practiced by invitation—can improve individual and communal health and well-being. Archaeology has untapped potential to elicit and confirm connections among people, places, objects, knowledges, ancestries, ecosystems, and worldviews. Such interconnections endow individuals and communities with identities, relationships, and orientations that are foundational for health and well-being. In particular, archaeology practiced as place-focused research can counteract cultural stress, a pernicious effect of colonialism that is pervasive among indigenous peoples worldwide. A Stó:lō–Coast Salish model of health provides a baseline for assessing and guiding community-based archaeology and related pursuits. Three cases of community-based archaeological practice amo...","publication_date":{"day":null,"month":null,"year":2017,"errors":{}}},"translated_abstract":"q 201 Our research, teaching, and outreach engagements with descendant communities are identifying a therapeutic role for archaeology. We argue that community-based archaeology—meaning community-directed studies of ancestral places practiced by invitation—can improve individual and communal health and well-being. Archaeology has untapped potential to elicit and confirm connections among people, places, objects, knowledges, ancestries, ecosystems, and worldviews. Such interconnections endow individuals and communities with identities, relationships, and orientations that are foundational for health and well-being. In particular, archaeology practiced as place-focused research can counteract cultural stress, a pernicious effect of colonialism that is pervasive among indigenous peoples worldwide. A Stó:lō–Coast Salish model of health provides a baseline for assessing and guiding community-based archaeology and related pursuits. Three cases of community-based archaeological practice amo...","internal_url":"https://www.academia.edu/64997052/Connecting_Belongings_Knowledge_Time_Place_and_Well_Being_by","translated_internal_url":"","created_at":"2021-12-18T09:32:08.255-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":23297965,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Connecting_Belongings_Knowledge_Time_Place_and_Well_Being_by","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"q 201 Our research, teaching, and outreach engagements with descendant communities are identifying a therapeutic role for archaeology. We argue that community-based archaeology—meaning community-directed studies of ancestral places practiced by invitation—can improve individual and communal health and well-being. Archaeology has untapped potential to elicit and confirm connections among people, places, objects, knowledges, ancestries, ecosystems, and worldviews. Such interconnections endow individuals and communities with identities, relationships, and orientations that are foundational for health and well-being. In particular, archaeology practiced as place-focused research can counteract cultural stress, a pernicious effect of colonialism that is pervasive among indigenous peoples worldwide. A Stó:lō–Coast Salish model of health provides a baseline for assessing and guiding community-based archaeology and related pursuits. Three cases of community-based archaeological practice amo...","owner":{"id":23297965,"first_name":"David","middle_initials":null,"last_name":"Schaepe","page_name":"DavidSchaepe","domain_name":"sfu","created_at":"2014-12-10T16:15:53.544-08:00","display_name":"David Schaepe","url":"https://sfu.academia.edu/DavidSchaepe"},"attachments":[],"research_interests":[],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-64997052-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="64997051"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/64997051/Chapter_9_Excavations_at_Iy_oythel_A_Ts_elxwe_yeqw_Pithouse_Settlement_in_the_Chilliwack_River_Valley"><img alt="Research paper thumbnail of Chapter 9. Excavations at Iy’oythel: A Ts’elxwéyeqw Pithouse Settlement in the Chilliwack River Valley" class="work-thumbnail" src="https://attachments.academia-assets.com/76773920/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/64997051/Chapter_9_Excavations_at_Iy_oythel_A_Ts_elxwe_yeqw_Pithouse_Settlement_in_the_Chilliwack_River_Valley">Chapter 9. Excavations at Iy’oythel: A Ts’elxwéyeqw Pithouse Settlement in the Chilliwack River Valley</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Introduction and Background This chapter presents the results of the first systematic archaeologi...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Introduction and Background This chapter presents the results of the first systematic archaeological excavation conducted in the Chilliwack Valley in 1999 by Stó:lō Nation in collaboration with Antiquus Archaeological Consultants Ltd. (Schaepe and Rousseau 1999). Investigations focused on a pithouse settlement at a place called Iy’oythel in the Halq’eméylem language, recorded as archaeological site Borden number DgRk-10, located in the lower part of the Chilliwack River Valley in southwestern British Columbia (Figures 1 and 2). This project provided baseline archaeological information on the local culture history and pre-contact indigenous occupation and use of the Chilliwack Valley. The site is situated in the homeland of the Ts’elxwéyeqw people (commonly pronounced ‘Chilliwack’ in English), sharing their name with the river and valley. The Ts’elxwéyeqw are a Halq’eméylem-speaking Coast Salish peoples and they are interconnected with sets of families constituting the Stó:lō (People...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ee525c95c77fa6514c98c4585a4936d0" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":76773920,"asset_id":64997051,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/76773920/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="64997051"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="64997051"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 64997051; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=64997051]").text(description); $(".js-view-count[data-work-id=64997051]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 64997051; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='64997051']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ee525c95c77fa6514c98c4585a4936d0" } } $('.js-work-strip[data-work-id=64997051]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":64997051,"title":"Chapter 9. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-34637937-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="33836795"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/33836795/Archaeology_as_Therapy_Connecting_Belongings_Knowledge_Time_Place_and_Well_Being_with_Comments_and_Reply_"><img alt="Research paper thumbnail of Archaeology as Therapy: Connecting Belongings, Knowledge, Time, Place, and Well-Being (with Comments and Reply)" class="work-thumbnail" src="https://attachments.academia-assets.com/53819007/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/33836795/Archaeology_as_Therapy_Connecting_Belongings_Knowledge_Time_Place_and_Well_Being_with_Comments_and_Reply_">Archaeology as Therapy: Connecting Belongings, Knowledge, Time, Place, and Well-Being (with Comments and Reply)</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://douglas.academia.edu/BillAngelbeck">Bill Angelbeck</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://sfu.academia.edu/DavidSchaepe">David Schaepe</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://sfu.academia.edu/DavidSnook">David Snook</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://sfu.academia.edu/JohnWelch">John R. Welch</a></span></div><div class="wp-workCard_item"><span>Current Anthropology</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Our research, teaching, and outreach engagements with descendant communities are identifying a th...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Our research, teaching, and outreach engagements with descendant communities are identifying a therapeutic role for archaeology. We argue that community-based archaeology—meaning community-directed studies of ancestral places practiced by invitation—can improve individual and communal health and well-being. Archaeology has untapped potential to elicit and confirm connections among people, places, objects, knowledges, ancestries, ecosystems, and world-views. Such interconnections endow individuals and communities with identities, relationships, and orientations that are foundational for health and well-being. In particular, archaeology practiced as place-focused research can counteract cultural stress, a pernicious effect of colonialism that is pervasive among indigenous peoples worldwide. A Stó:lō–Coast Salish model of health provides a baseline for assessing and guiding community-based archaeology and related pursuits. Three cases of community-based archaeological practice among the Coast Salish of southwestern British Columbia and northwestern Washington show how archaeology can promote health by connecting project participants and other community members with their territories and their heritage, both tangible (artifacts/belongings/heirlooms) and intangible (knowledge/traditions/histories).</span></div><div class="wp-workCard_item"><div class="carousel-container carousel-container--sm" id="profile-work-33836795-figures"><div class="prev-slide-container js-prev-button-container"><button aria-label="Previous" class="carousel-navigation-button js-profile-work-33836795-figures-prev"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_back_ios</span></button></div><div class="slides-container js-slides-container"><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/5652182/figure-1-map-of-coast-salish-traditional-territory-with-the"><img alt="Figure 1. Map of Coast Salish traditional territory with the locations of three projects featured in the accounts. " class="figure-slide-image" src="https://figures.academia-assets.com/53819007/figure_001.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/5652184/figure-2-eugene-louie-tlaamin-cultural-and-political-leader"><img alt="Figure 2. Eugene Louie, a Tla’amin cultural and political leader, show- ing an artifact found during the excavations at the Klehkwahnnohm site. Photograph by Georgia Combes. A color version of this figure is available online. " class="figure-slide-image" src="https://figures.academia-assets.com/53819007/figure_002.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/5652187/figure-3-lower-elwha-klallam-community-members-excavate-at"><img alt="Figure 3. Lower Elwha Klallam community members excavate at Tse-whit-zen. Photograph by Steve Ringman (Seattle Times). A color version of this figure is available online. " class="figure-slide-image" src="https://figures.academia-assets.com/53819007/figure_003.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/5652188/figure-4-stone-txwelatse-and-youth-from-the-txwelatse-family"><img alt="Figure 4. Stone T’xwelatse and youth from the T’xwelatse Family during the repatriation ceremony at the Burke Museum in Seattle, Washington. Photograph by David Campion. " class="figure-slide-image" src="https://figures.academia-assets.com/53819007/figure_004.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/5652189/figure-5-objects-or-acts-acquire-value-and-in-so-doing"><img alt="Objects or acts acquire a value, and in so doing become real, because they participate, after one fashion or another, in a reality that transcends them. Among countless stones, one stone becomes sacred—and hence instantly becomes satu- rated with being—because it constitutes a hierophany, or possesses mana, or again because it commemorates a myth- ical act, and so on. The object appears as the receptacle of an exterior force that differentiates it from its milieu and gives it meaning and value. . . . It resists [linear historical] time; its reality is coupled with perenniality. Figure 5. Community members with Stone T’xwelatse during the repatriation celebration at the Nooksack Tribe Community Hall, Washington State. Photograph by David Campion. " class="figure-slide-image" src="https://figures.academia-assets.com/53819007/figure_005.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/5652190/figure-6-welcoming-ceremony-for-stone-txwelatse-at-the-sema"><img alt="Figure 6. Welcoming ceremony for Stone T’xwelatse at the Sema:th Longhouse in Kilgard, British Columbia, St6:16 territory. Photograph by David Campion. " class="figure-slide-image" src="https://figures.academia-assets.com/53819007/figure_006.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/5652191/figure-7-portrayal-of-two-kinds-of-historical-experience"><img alt="Figure 7. Portrayal of two kinds of historical experience, linear and cyclical, as typically representative of Western as opposed to non Western cultures. " class="figure-slide-image" src="https://figures.academia-assets.com/53819007/figure_007.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/5652192/figure-8-portrayal-of-historical-experience-that-encompasses"><img alt="Figure 8. Portrayal of historical experience that encompasses both linear and cyclical modes as intertwined and not exclusive to West- ern or non-Western cultures. " class="figure-slide-image" src="https://figures.academia-assets.com/53819007/figure_008.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/5652193/figure-9-model-of-four-interconnected-dimensions-of-st"><img alt="Figure 9. A model of four interconnected dimensions of St6:16 culture and a foundation for understanding Std:lo-Coast Salish health and well-being (Schaepe et al. 2004:231). A color version of this figure is available online. " class="figure-slide-image" src="https://figures.academia-assets.com/53819007/figure_009.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/5652194/figure-10-portrayal-of-the-historical-finding-of-an-artifact"><img alt="Figure 10. 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