Paulette Steeves - Guest speaker - Sept 25 - Notes on Indigenous History, Decolonization, and Archaeology: Key Concepts from the Lecture

Research as Ceremony and Indigenous Methodology

• Core thesis: Research is ceremony. When framed through indigenous method and theory, it rests on respect, relationality, and reciprocity, and acts as praxis that weaves through institutions and public spaces to create social change.

• Quote to anchor the approach: "Research is ceremony. Research framed in indigenous method and theory based on respect, relationality, and reciprocity is a praxis that weaves through institutional and public spaces to create social change." (Paula Steeves)

• Visual cue: Sean Wilson’s concept of researchers’ ceremony; the story as the vehicle for knowledge sharing.

• Personal stance: Locates self as Indigenous first, researcher second; knowledge is gathered and shared as stories; stories circulate in circles, not straight lines.

• Listening as method: stories within stories; circular listening as path through knowledge and homecoming.

• Indigenous methodology claim: stories do the work of decolonization. Siam and Risky (2013) argue that stories are decolonization theory in its natural form; they reclaim epistemic ground erased by colonialism.

• Research aim: reclaim Indigenous histories, rewrite and retell those histories with Indigenous sovereignty and material reclamation.

Personal Narrative and Identity in Research

• Vessel of data: An elder, Leonard Sampson, in 1988 in Lillooet, told Paula that her path would be difficult and that elders had watched her grow up and know she had a difficult but important job ahead.

• Self-positioning: Paula intentionally locations herself as an Indigenous person first; a researcher second, shaping the epistemic stance of her work.

• Life context: She describes a challenging early life (single parent, three kids, limited resources) yet interprets it as preparation and grounding for her future work.

• The elder’s message as motivation: the job she’s to do will be difficult, but it is hers to undertake.

Stories, Decolonization, and Reclaiming Histories

• Core idea: Indigenous storytelling is not ornamental; it is a mechanism for decolonization and sovereignty.

• The role of stories: they carry knowledge held in oral tradition and rock art; they are foundational to understanding migration, place, and identity beyond written records.

• The problem with traditional archaeology in the Western Hemisphere: much history has been written without consulting Indigenous peoples; coursework often lacks Indigenous history components for degrees in archaeology.

• Definition of agontology: knowledge has not come to be; ignorance is produced through neglect, secrecy, suppression of documents, unquestioned tradition, and sociopolitical selectivity; a key mechanism of the colonial erasure of Indigenous histories.

• Education critique: agontology sustains a colonized/mindset while suppressing Indigenous epistemologies and lifeways.

• Consequence: Indigenous histories and ties to land are often erased or misrepresented in academic discourse.

The Clovis Narrative and Its Limitations

• Clovis as a problematic construct: Clovis is not a culture; calling it a panhemispheric culture erases regional diversity and myriad Indigenous traditions across North and South America.

• The “Clovis mystery solved” trope is contested; it reduces complex migration and cultural variation to a single tool-based label.

• Archaeologists’ dates and claims: typical teaching places initial peopling around $11{,}000 ext{ to }12{,}000$ years ago, often with the implication that earlier evidence is scarce or nonexistent.

• The Western Hemisphere framing: the term “The Americas” is a settler-derived construct; the speaker emphasizes the long-standing Indigenous presence across the Western Hemisphere well before European arrival.

Evidence of Older Presence in the Western Hemisphere

• A map from Canadian Geographic (2023) reflects a database of older sites that predate $11{,}200$ years ago, extending far beyond the Clovis horizon.

• Key point: there are hundreds to thousands of sites dated earlier than $11{,}200$ years, some dating to $20{,}000 ext{ to } 24{,}000$ years ago or older.

• Migration scenarios beyond the Beringia corridor are plausible: routes via southern Europe (historic reference: Southern France region) and other pathways along dry land or ice-free corridors, as the ice sheets fluctuated during the Pleistocene.

• The critique: the field has long underrepresented Indigenous voices in defining migration histories and land connections; labels like “Asia/European origins” oversimplify deep Indigenous connections to land.

• The broader implication: the two-million-year timescale of early human presence in Eurasia highlights that migrants into the Americas from multiple routes were part of a broader, intercontinental human movement system, not a unilinear path.

Paleoenvironmental Context and Early Movements

• Mammal migrations as proxy for human mobility: camels, dawn horse, saber-toothed cats, mastodons show that viable migration routes existed and would have supported human movement.

• The logic of migration: where food, water, and large game existed, humans plausibly followed, including cross-continental movements via land bridges or adjacent sea routes.

• The Ellesmere Island anecdote: Arctic environments and megafauna illustrate Northern Hemisphere dynamics during the Pleistocene.

• The Dawn Horse and Saber-Toothed Cat: examples of North American-origin mammals that diversified and migrated well beyond their origin points, suggesting broader transcontinental exchange and movement.

• The late-Pleistocene to early-Holocene context: human groups were active participants in long-range mobility before the Clovis timeframe.

Site Profiles and Archaeological Evidence Discussed

• Lecina site (Nebraska): dates around $22{,}000 ext{ years before present}$; human modification of mammoth bone evidenced by bone marrow extraction and bone tool production; example of green fracturing (fracture patterns indicating pre- vs post-mortem breakage).

• Highway 54 / Serene Site (California): evidence of mastodon bone processing and associated stone tools; initial dating challenged, later dated to $130{,}000 ext{ years before present}$; part of a broader cluster of sites dated from $50{,}000$ to $200{,}000$ years in the region south of California and in neighboring Mexico.

• Swan Point site (Alaska): dating around $14{,}480 ext{ years before present}$; acceptance of this site among archaeologists increased with younger dates (about 74 ext{–}75 ext{%} acceptance).

• Other sites referenced (California and Mexico): clusters dating from $50{,}000 ext{ to } 200{,}000$ years, indicating a rich and older pre-Clovis landscape in the region.

• Rock art in the Amazon: dated to over $12{,}000 ext{ years before present}$; depicts extinct megafauna and serves as a repository of Indigenous stories and histories through metaphor and memory.

• General methodological takeaway: the presence of multiple site clusters pre-11k years strengthens the argument for deeper Indigenous continuity in the Western Hemisphere.

Counts, Dates, and Numerical References

• Pre-Clovis and older site counts: the speaker cites a book-backed claim of over $340$ sites predating $11{,}000 ext{ to } 12{,}000$ years before present.

• Timeline highlights: key dates include $22{,}000$ BP (Lecina), $130{,}000$ BP (Serene), $14{,}480$ BP (Swan Point), and broader site ranges $50{,}000 ext{ to } 200{,}000$ BP in the southwestern California–Mexico region.

• Ice coverage timeline: the speaker notes that the Northern Hemisphere was largely ice-covered between roughly $11{,}000 ext{ and } 24{,}000$ years ago.

• Global context: early humans in Eurasia dated to $2{,}000{,}000 ext{ to } 2{,}400{,}000$ years ago; migration events into the Western Hemisphere would have occurred in the long pre-Clovis timeframe.

• Terminology note: the presentation emphasizes that the term "Clovis" does not designate a culture with regional diversity; the real historical record is far more complex and older.

Archaeologists’ Beliefs and Gaps (Survey Data)

• Survey of 168 archaeologists:

  • Belief in presence in the Americas before $40{,}000$ years: ext{about } 14 ext{%}.

  • Most archaeologists place peopling at older than $12{,}000$ years; significant minority acknowledge earlier possibilities.

  • Opinion on rock art and oral traditions as knowledge sources: ext{about } 77 ext{%} agree that they can inform on Pleistocene migrations.

  • View on additional migration corridors beyond land bridges: ext{about } 73.5 ext{%} support multiple routes.

  • Perceived impact of publication reluctance on older sites: ext{about } 57.8 ext{%} say it harms research and funding.

  • Knowledge gaps: only 33 ext{%} knew that early humans existed in Asia $2{,}000{,}000$ years ago; only 4.3 ext{%} knew it was older than $25{,}000$ years.

• These data illustrate biases and knowledge gaps within archaeology, reinforcing calls for broader education about Indigenous histories and earlier migrations.

Soul Wounds, Healing, and the Notion of Pyroepistemology

• Soul wounds: Indigenous communities have endured centuries of erasure, discrimination, and disempowerment via archaeological and colonial frameworks.

• Healing through history rewriting: Paula’s work seeks to address these wounds by documenting and validating Indigenous histories with robust evidence and accessible publication.

• Pyroepistemology (a term Paula coined): burning away toxic academic literature that dehumanizes Indigenous peoples; metaphorical cleansing to make space for new, more accurate scholarship.

• The concept emphasizes active reconstruction of knowledge ecosystems to foster Indigenous authority and voice in academia.

Challenges in Academia, Leadership, and Power

• Personal narrative of systemic bias: an interview for a position at a Canadian university revealed a hiring committee pressuring Paula to alter her portrayal of archaeologists; a junior white candidate from the USA was eventually hired instead.

• Consequences: entrenched racism, bias, and gatekeeping in archaeology and anthropology; potential career risk for those who challenge the status quo; fear of academic “suicide” for older voices who challenge dominant narratives.

• Institutional responses: Paula describes attempts to establish and grow cross-cultural studies at Algoma University; initial senate votes can fail by narrow margins before ultimately passing, illustrating resistance but eventual progress when supported by persistence and broader coalition.

• Safety and activism: discussions about participating in student-led actions, safety planning, and the balance between advocacy and personal risk.

• Ottawa dialogues (Peter Jones): example of efforts to bring diverse voices together to foster understanding and prevent conflict.

Advice for Students: How to Engage with Indigenous Scholarship

• Seek knowledge broadly: consult Indigenous and non-Indigenous scholars; use multiple sources to build a well-grounded understanding.

• Access and citations: use Google Scholar to locate Paula Steeves’ publications; request library access to her book if not available; cite all sources appropriately.

• Build networks: reach out to academics and programs that support Indigenous histories, archaeology, and cross-cultural studies.

• Practical safety for activism: for student groups engaged in protests or advocacy, develop checklists with contact numbers, inform family where you’ll be, and coordinate safety plans.

• Recognize emotional and political labor: acknowledge the burden of work that accompanies equity and reconciliation efforts, and plan for sustainable engagement.

Reconciliation, Decolonization, and Representation in Institutions

• Reconciliation requires decolonization; genuine change demands confronting sensitive topics and transforming power dynamics across society.

• Governance and power: increasing Indigenous and minority representation in political and academic leadership would shift decision-making toward more inclusive, equitable outcomes.

• Example from Algoma University: establishing a cross-cultural studies faculty; initial resistance followed by eventual recognition and support after coalition-building and persistent advocacy.

• Calls for broader participation: more minority voices in legislatures and decision-making bodies would compel institutions to address inequities and support reconciliation.

Personal Philosophy, Life Story, and Resilience

• Personal resilience: Paula’s narrative of independence and perseverance from an early age, with a sense that her life’s path was guided by ancestors and a higher purpose.

• The dog-sled hospital story: a defining moment where Mary, helping in a snowstorm, saved her life; a signature anecdote illustrating providence and purpose.

• Balance and self-care: Paula emphasizes self-care and recognizing personal limits; she practices listening to dreams, elders, and inner guidance as part of her process.

• Seven Grandfather Teachings: the guidance that informs her approach to research, ethics, community, and resilience.

• Life trajectory: from undergraduate studies to a career with significant grants and multiple research sites; she frames success as alignment with purpose and ongoing contribution rather than personal sacrifice.

• Attitude toward relationships and time: she prioritizes purpose over conventional life milestones and maintains a steady, lifelong commitment to her work.

The Next Steps: What’s Coming and Exam Preparation

• Upcoming topics: gender and sexuality will be discussed in subsequent sessions.

• Exam readiness: all material in the textbook is expected to appear on the exam; more information will be provided (e.g., a midterm review sheet).

• Engagement: students are encouraged to complete readings and participate actively in discussions to prepare for assessments.

Key Terms and Concepts to Remember

• Research is ceremony: Indigenous epistemology guiding research practice.

• Indigenous methodology: rooted in respect, relationality, reciprocity.

• Decolonization: process of reclaiming Indigenous knowledge, sovereignty, and rights.

• Siam and Risky (2013): stories as decolonization theory.

• Agontology: suppression and erasure of Indigenous histories; the construction of ignorance through neglect and secrecy.

• Clovis vs. pre-Clovis: critique of the idea of a uniform pancontinental culture; emphasis on regional diversity and earlier presence.

• Pyroepistemology: burning away harmful academic literature to make space for new Indigenous scholarship.

• Seven Grandfather Teachings: guiding principles for ethical engagement and scholarship.

• Soul wounds: the intergenerational trauma from colonization and erasure; pathways to healing through narrative reclamation.

References and Suggested Readings (Mentioned in Talk)

• Sean Wilson, Indigenous research and ceremony (conceptual framework cited in the talk).

• Siam and Risky (2013), on stories as decolonization theory.

• General critique of Clovis-centric narratives and calls for revisiting pre-Clovis evidence and Indigenous histories.

• Articles and chapters by Paula Steeves on Indigenous histories, archaeology, and decolonization (accessible via Google Scholar and university libraries).

Quick Links and Access

• Google Scholar search: "Paula Steeves" to locate publications.

• University libraries: request Paula Steeves’ book for interlibrary loan if not immediately available.

• Ottawa dialogues (Peter Jones): contact through local campus networks for participation.

Closing Takeaways

• Reclaiming Indigenous histories requires listening to elders, elevating Indigenous voices, and challenging entrenched narratives in archaeology and beyond.

• Reconciliation is inseparable from decolonization; both require structural changes, inclusive governance, and sustained, courageous scholarship.

• Students can contribute by engaging critically with the literature, supporting Indigenous-led research, and participating in safe, informed advocacy.