About Community Archaeology
Community archaeology emerged as a distinct field in the late 20th century. Compared to mainstream archaeology—which has been active for approximately 150 years—community archaeology is relatively young and still in the process of defining its identity and methodologies.
The Foundations of Community Archaeology
The core principle of community archaeology rests on the assumption that research is enriched when the interpretation of the past incorporates a diversity of voices—without compromising the scientific rigor that defines the discipline.
Until the emergence of this approach, archaeological research across global cultures was conducted almost exclusively by scholars of European descent. In many cases, these researchers represented colonial powers investigating territories under their control; in others, their work took place in sovereign nations but was nonetheless shaped by a colonial mindset.
Community archaeology seeks to empower local communities by contributing to the construction and reinforcement of cultural identity. The origins of the field can be traced to pioneering projects in the United States. One notable example is a 1970s initiative involving the Makah Indian Tribe, which invited an archaeologist to collaborate with them in excavating a village site buried by mudslides. The project resulted in the establishment of a museum that presented the tribe’s heritage as revealed by the excavation. A traditional dwelling was reconstructed, and all publications were produced in full cooperation with the community.
At the time, such initiatives were viewed more as heritage management projects than as contributions to academic scholarship. Today, however, community archaeology is gaining growing academic recognition and legitimacy in many countries around the world.
Models and Impact of Community Archaeology
There are numerous and diverse models for managing community archaeology projects. In some cases, initiatives in developing countries and communities are led by academic institutions from developed nations. One such example is a project in Quseir, Egypt, where a team of Australian researchers led a community-based excavation of a Roman-period site. Another example is the project at Kdei Banteay in Cambodia, led by researchers from Sophia University in Japan. This initiative included educational programming within the local community, the establishment of an antiquities museum, and the promotion of cultural and community activities among underprivileged populations. The heritage activities introduced by the project played a significant role in empowering communities living near this UNESCO World Heritage Site of ancient temples.
Publications documenting community archaeology initiatives around the world highlight one of the field’s most significant contributions: its role in fostering reconciliation, reducing polarization, and mitigating social tensions. Numerous global studies emphasize the role of heritage preservation and the development of heritage sites as powerful drivers of tourism and local economic growth.
It is now widely recognized that community archaeology should not be viewed solely as an academic pursuit. Rather, it serves as a catalyst for meaningful social and economic transformation within communities.
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Archaeology in Israel has always had a special status among the local population. Archaeological activities in the 1950s regularly included the recruitment of hundreds and thousands of youths to participate in the main archeological excavations, such as Yadin’s excavation in Masada. The Israeli Institute of Archaeology is a leader in the management of community Archaeology projects.
Comprehensive information on community Archaeology and the archaeological-community project in Lod, in the book by Dr. Alon Shavit, Director General of the Israeli Institute of Archaeology: The Devil Went Down to Diospolis – The Community Archaeology Project in Lod – Summary up to Now (in Hebrew).
