Laura Kelvin Archaeological Research Strength-Based ApproachestoInvolvingInuitYouthin Canadian Journal ofArchaeology/JournalCanadien d’Archéologie44:83–104 de LauraKelvin—leprojetd’archives numé- quons ces approches au projet de recherche ainsi quesurlesmanièresdont nousappli- jeunes Nunatsiavummiutsà l’archéologie sur lespointsfortspourfaire participerles nécessité d’adopterdesapprochesaxées Nunatsiavut. Nousmettonsl’accentsurla sur desprojetscommunautairesàHopedale, tabiliser notrerecherchetoutentravaillant nous discutonsdenostentativesvisantàdés- l’université etdesjeunesNunatsiavummiuts, boration pardesarchéologuesrattachésà R future-oriented archaeology. led, strength-basedapproachnecessitatesa can besuccessful. We arguethat anunsett- raging experienceswheregroupmembers is bothateacherandlearner;encou- and expertiseofparticipantssothateveryone cipants indecisions;recognizingstrengths their social context; actively involving parti- sing onthewholepersonandrecognizing aspects oftheseapproaches,including:focu- history of Hopedale.Weincorporatekey heany’s dissertationresearchontherecent the AgvitukDigitalArchiveProject,andGil- approaches toKelvin’sresearchproject, archaeology andthewaysweapplythese for involvingNunatsiavummiutyouthin line theneedforstrength-basedapproaches tion ofstrength-basedapproaches.Weout- Hopedale, Nunatsiavut,throughtheapplica- working on community-oriented projects in our attemptstounsettleresearchwhile and Nunatsiavummiutyouth,wediscuss between university-basedarchaeologists Abstract. Inthiscollaborativepaper Mackenzie Frieda ésumé. Danscetarticleproduitencolla- † , EmmaGilheany ¥ , ClaireIgloliorte ‡ , NicholasFlowers ¶ ¤ # ¶ ¥ £ § ‡ † Isumagijaujuk orientée versl’avenir. sur lespointsfortsnécessiteunearchéologie soutenons qu’uneapprochedéstabiliséeaxée du groupesontsusceptiblesderéussir.Nous des expériencespourlesquelleslesmembres enseignants etapprenants;encourager des participantsafinquetoussoientàlafois reconnaître les points forts et l’expertise un rôleactifdanslaprisededécisions; faire en sorte que les participants jouent ensemble etreconnaîtresoncontextesocial; nous concentrersurlapersonnedansson ottugautikkut sangijottisigasuagiamut-ilin- Hopedale, Nunatsiavummi, taikkutigona luta nunalinni-ilinganiKajunutsulianginnik pijagegasuagiamut Kaujisajattinik suliaKatil- uKâlautiKavugut piniannigigasuattatinnik ammalu Nunatsiavutinosittunginnut, itsuamit-ilinganiKajuk itsasuanittaligijiujunut jaujumut allakkasâjammik, akungani ilinniv- aspects-clés decesapproches,notamment récente deHopedale.Nousincorporonsdes tion d’EmmaGilheanyportantsurl’histoire riques Agvituk—et la recherche dedisserta- [[email protected]] , HalleLucy [[email protected]] [[email protected]] Corresponding author:DepartmentofAnthro- [[email protected]] [[email protected]] [[email protected]] [[email protected]] pology, UniversityofManitoba,WinnipegMB [[email protected]] . Tâpsumingaikajuttigegi- # § , andJohnPiercy , Denver

(2020)

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Article 84 • KELVIN ET AL. ganiKajunut piniannigigasuattatinnik. in archaeology projects to connect youth Allasimavugut atugialittinik sangijottisiga- to their past and help alleviate these chal- suagiamut-ilinganiKajunut piniannitinik lenges and ensure cultural continuity. ilautitsigiamut Nunatsiavut inosittunik itsasuanittaliginimmiut ammalu Kanuk tam- Archaeologists have typically employed akkuninga ilisigajammangâtta pinianisanik youth as field and lab technicians, and taipsumunga Kelvin-iup Kaujisajamminik have looked to Elders to gain intellectual sulianganut, tânna Agvituk Kagitaujannut insight of the past (i.e., oral histories ilijaumajut Piulimajaujunut Suliangujuk, or traditional knowledge), while the ammalu Gilheany-iup ilinniagutigijangata intellectual contributions youth can nalunaikkutattâgiamut Kaujisajamminik make to archaeology have often been ilinganiKajumut taimangasuaniusimajuk overlooked. Our projects aim to involve Hopedale-imi ilinganiKajumut. Ilisisima- youth in archaeological projects in ways vugut atuniKatsiatunut takunnâtaujunut taikkuninga pinianniujunut, ilautillugit: that go beyond limiting their role to takunnâlugit iluingajumut inummut ammalu assisting in traditional archaeological ilitatsilugit ilonnanginnik inosingita pit- work. To effectively engage youth as agijanginnik; ilautitsiluni ilauKataujunik learners, researchers, knowledge hold- kajusiutiliutillugit, ilitatsilutik sangijojunik ers, and teachers, we have needed to ammalu ilisimallagijunut ilauKataujunut build projects that understand archae- imailinganiammat tamâgik ilinniatitsijiunia- ology as more than survey, excavation, mmata ammalu ilinnialutillu; ammalu and lab work. This approach means pikKujigasualluni atujangit ilonnatik kat- learning to do archaeology differently ingaKatigejut ilaliutilet kajusitsiaKullugit. kiumajiutiKavugut pijagettausimangituk, and expecting different outcomes and sangijuk-ilinganiKajuk piniannik atuttaugi- products from our research. alet sivunittini-Kaujimagettunillu itsasuanit- This paper is a collaborative effort taliginimmik. between Laura Kelvin, a postdoctoral fellow from Memorial University, n this paper, we discuss our Emma Gilheany, a PhD student from I attempts to unsettle our research, the University of Chicago, and Denver while working on youth-focused com- Edmunds, Nicholas Flowers, Mackenzie munity-oriented archaeology projects in Frieda, Claire Igloliorte, Halle Lucy, and Hopedale, Nunatsiavut (Figure 1). Our John Piercy, Nunatsiavummiut youth research stems from the acknowledge- from Hopedale. Throughout this paper, ment of the special role that youth have direct quotes from the authors are used in Indigenous communities and the to properly acknowledge their intel- contributions they can make to research lectual and emotional contributions to projects. Colonial policies that aim to the understandings of the work being destroy Indigenous ways of knowing and presented. In this paper, we outline the being are often designed to sever the tie need for strength-based approaches for between youth and community knowl- involving Nunatsiavummiut youth in edge holders, so traditions and culture archaeology and the ways we apply these are not carried forward. As a result, approaches to Kelvin’s research project, Indigenous youth are often the target the Agvituk Digital Archive Project, of colonial structures, creating physical, and Gilheany’s dissertation research social, and emotional challenges for on the recent history of Hopedale. An their growth and well-being. Communi- underlying goal for our research is to ties often request that youth be involved help empower Nunatsiavummiut youth

Canadian Journal of Archaeology 44 (2020) STRENGTH-BASED APPROACHES TO INVOLVING INUIT YOUTH • 85

Figure 1. Map indicating the location of Hopedale.

Journal Canadien d’Archéologie 44 (2020) 86 • KELVIN ET AL. through archaeology, so together we resources, relying heavily on Inuit can continue to work towards disman- cultural skills and knowledge of the tling the settler colonial structure, not landscape. Moravian missionaries gave just within archaeology but in all aspects sermons and provided formal education of our lives. By looking to the past, we in Inuttitut. Although they encouraged work towards keeping youth future- Inuit to carry on some aspects of their oriented by applying an approach that culture, they were still very much a encompasses education, employment, colonial force—bringing about not only and healing. spiritual change in the community, but social, economic, and political change History of Hopedale as well. They encouraged traditional Agvituk (also spelled Avertok) is the activities like hunting, which ultimately original Labrador Inuttitut dialect name economically benefitted the mission, for the area now called Hopedale. It while discouraging many aspects of expresses that it is a place of bowhead Inuit ways of being as they were deemed whales. During the sixteenth to eight- unchristian (Arendt 2011; Kaplan 1985; eenth centuries, Agvituk was a large Loring 1998). In the early twentieth cen- gathering and whaling site that was an tury, Moravians began to face financial important part of the Inuit-European hardships and eventually transferred coastal trade network (Arendt 2013; Bird control of their economic affairs in 1945). The importance of Agvituk was Labrador over to the Hudson’s Bay Com- not lost on early Moravian missionaries, pany, but continued to operate their who likened it to London or Paris within missions. When Newfoundland and Inuit society (Kennedy 2009:29). In Labrador joined Canada in 1949, educa- 1782, Moravians settled a mission next tion, healthcare, and other services fell to Agvituk and named it Hoffenthal, under the control of the Provincial and meaning “the vale of hope”, which was Federal Governments (Brice-Bennett eventually anglicized to Hopedale. Over 2003). This new government structure time, the occupants of Agvituk joined made the residents of Hopedale sub- the mission settlement, and Agvituk was ject to colonial policies similar to those eventually abandoned in 1807 (Brice- operating throughout Canada at that Bennett 2003). As the settlement of time, including the residential school Hopedale grew and spread over the system, which had a profound negative landscape, houses and roads were built impact on Inuit culture, language, and over the remnants of Agvituk, yet the well-being. site has always remained important to During the Cold War, the United the Hopedale community. Today, the States military established a network of Nunatsiavut Government takes an active radar stations, known as the Pinetree role in mitigating the impacts develop- Line along the border of the US and ment has on culturally important sites Canada and up through the eastern like Agvituk. coast of Newfoundland and Labrador, Moravian officials claimed that their to detect Soviet missiles headed for aim was to make their mission stations American airspace. Construction of the in northern Labrador self-sustaining, Pinetree station in Hopedale began in and focused on creating a local econ- 1951, and the station was fully opera- omy dependent on seasonal natural tional from 1953 until 1968. The station

Canadian Journal of Archaeology 44 (2020) STRENGTH-BASED APPROACHES TO INVOLVING INUIT YOUTH • 87 included a bowling alley, movie theatre, Strong, and Junius Bird. Curwen came and bar—which were sometimes open to the coast of Labrador in 1893 to to the Hopedale public. This huge work as a medical missionary on the infrastructure, and its decaying batteries Grenfell Mission. He had an interest in and machinery, were left behind when archaeology and collected artifacts from the base was shut down, leading to PCB Labrador, including Agvituk. These contamination in the groundwater and artifacts are now kept at the British the area’s hunting and fishing grounds Museum in London (Rompkey 1996). (CBC News 2009; Sistili et al. 2006). Strong was a member of the Second Despite the long history of settler Rawson-MacMillan Subarctic Expedi- colonialism in Labrador, the Labrador tion to Labrador from 1927 to 1928. The Inuit have remained resilient and have artifacts he collected from Agvituk as actively worked not only to preserve part of this expedition are now housed their culture and livelihood, but also at the Robert S. Peabody Institute for assert their sovereignty. Nunatsiavut Archaeology in Andover, Massachusetts. is the first Inuit region in Canada to Although the artifacts from these inves- be recognized by the federal govern- tigations have been cared for over the ment as self-governing. This change years, little to no information remains was brought about by the hard-fought of where in Agvituk they came from and Labrador Inuit Land Claim Agreement their archaeological context. A large- that grew out of a land claim filed by scale investigation of the site was carried the Labrador Inuit Association in 1977, out by Junius Bird, his wife Peggy, and and was ratified in 2005. Nunatsiavut, Hopedale community member Heinrich which means “Our Beautiful Land” in Uisuk in 1934. Together they excavated Inuttitut, encompasses 72,520 km2 of nine of the 20 house ruins they located land in Northern Labrador extending (Bird 1945). Most artifacts recovered into Quebec. The agreement established and notes from this investigation are details of land ownership, resource shar- held at the American Museum of Natural ing, and self-government, making the History in New York. However, some of Nunatsiavut Government responsible the artifacts remain in Nunatsiavut and for education, healthcare, and cultural are on display in the Moravian Mission affairs. Hopedale, the second-largest Complex and Museum in Hopedale. and second-northernmost community in These early investigations followed tra- Nunatsiavut, is the legislative capital of ditional archaeological practices that Nunatsiavut (Labrador Inuit Land Claim reinforced colonial power relationships Agreement 2005). by removing Inuit material culture from Labrador, without Inuit permission, to Archaeology in Hopedale write stories of Labrador’s past with very Agvituk has long captured the interest little application of Inuit voices. Further- of European visitors and settlers as an more, the interpretations from these archaeological resource, where cultural excavations were never properly dis- materials were extracted and exploited seminated to the Hopedale community. to learn about past Inuit lifeways. Of the It was also common practice at the time earliest archaeological investigations to disturb burials to retrieve artifacts and of the site, the best documented are human remains. These actions ignored those of Eliot Curwen, William Duncan the wishes and beliefs of Inuit to not

Journal Canadien d’Archéologie 44 (2020) 88 • KELVIN ET AL. disturb burials, and have contributed to non-Indigenous scholars that claims to negative feelings towards archaeologists “decolonize”. Tuck and Yang (2012) held by some Nunatsiavummiut. Some have argued that the easy adoption of community members feel that there decolonizing discourse in advocacy were some benefits to having their and scholarship turns decolonization material culture on display in museums into a metaphor, as true decolonization throughout the world, including educat- would require the return of Indigenous ing people about Labrador Inuit in the lands and livelihood. Likewise, we—the hopes of combating racism. However, authors of this paper—question whether ultimately, some are frustrated that they archaeology, a discipline that arose out do not have access to these materials of colonial expansion and exploration themselves. More recent investigations and is built on western fundamentals of Agvituk and the surrounding area are of time and space, can truly be decolo- employing approaches that are more nized. The metaphorization of decolo- community-centred and work towards nizing can be dangerous as it makes it unsettling archaeological practice. possible for settlers to reconcile their It is widely recognized by archae- guilt, while ensuring their continued ologists who aim to conduct com- benefit from settler colonialism. It is munity-centred research, including our aim that an unsettling, rather than community-based archaeology and a decolonizing framework foregrounds Indigenous archaeology, that every com- the ways that settler colonialism acts as munity is different, and has its own needs, “a structure, not an event” (Kauanui goals, and resources, so there is no one 2016; Wolfe 2006). It asks archaeologists method for completing this kind of work to consider these structures that allow (Atalay 2012; Smith 1999). What these their work to take place and how we can projects have in common, however, is unsettle aspects of these structures so the aim to involve community members we can build strong collaborative rela- in all aspects of the research, from the tionships and projects. An unsettling initial research design to the dissemina- framework maintains that archaeologists tion and ownership of research results. must always be cognizant of the ways In terms of our research, “unsettling” is that: 1) past archaeological emphasis an approach within community-oriented has focused on the colonial moment of research that aims to address criticisms contact, which furthers an event-based, of decolonizing methodologies. It is rather than structural understanding of an avenue to shift away from colonial colonialism; and 2) unsettling archaeo- aspects of archaeology without erasing logical practice requires archaeological them from our consciousness. It puts the engagement to not only focus on the focus on the work that must be done by past but look at the way archaeology non-Indigenous scholars to create space intersects with contemporary issues for other ways of knowing, being, and and how it can be future-oriented by conducting research in academia, rather creating projects that address these than expecting Indigenous scholars to issues and help build strong futures for solely carry this burden. Indigenous communities. To do this, Recently, there has been a prolif- archaeologists must be careful not to eration of archaeological and anthro- fetishize the past, making sure that their pological research conducted by own interest in the past does not become

Canadian Journal of Archaeology 44 (2020) STRENGTH-BASED APPROACHES TO INVOLVING INUIT YOUTH • 89 more important to them than the recent Project working alongside. Kelvin has realities of Indigenous communities. been documenting, photographing, and This unsettling necessitates that archae- creating digital 3D models of artifacts ologists acknowledge their own roles from the archaeological activities, as in perpetuating colonial practices, and well as artifacts from Agvituk and the critically engage not only with the issues surrounding area that are now housed at the heart of archaeological practice— in museums throughout North America including concerns regarding labour, and Europe. She then works with intellectual property, and ownership Nunatsiavummiut youth from Hoped- over the past—but also issues faced by ale (including the Nunatsiavummiut Indigenous communities with whom we authors of this paper), who are hired as partner. To unsettle is to be uncomfort- archaeological field technicians through able with the legacies and fundamentals the Inuit Pathways Summer Work Expe- of archaeology and to constantly push rience Program, to record community boundaries towards more meaningful knowledge pertaining to the artifacts collaboration—collaboration that can and related activities for the archive. serve the specific goals and futures of To disseminate their research, the field Indigenous communities. technicians have created a video series which has been shared with the Hoped- Agvituk Digital Archive Project ale community during community Kelvin’s project, the Agvituk Digital meetings, as well as through the Agvituk Archive Project, is part of the Agvituk Archaeology Project YouTube channel Archaeology Project (formerly the and the Nunatsiavut Stories: Nunatsia- Avertok Archaeology Project), which vummi Unikkauset website. Through was initiated by the Inuit Community the development of the archive, she is Government of Hopedale through the aiming to determine a set of best prac- Tradition and Transition: Piusitukaujuit tices for knowledge sharing and research Asianguvalliajuillu research partnership dissemination. between Memorial University and the Nunatsiavut Government. Hopedale Exploring the Recent History of Hopedale community members hoped that an Gilheany has volunteered on Kelvin’s archaeology project could help gener- project while laying the groundwork ate tourism activity and support local for her PhD research, which aims to interest in the history of Hopedale. The use archaeological and anthropological community also requested that youth methods to think about the recent past be involved in the project, preferably in of Hopedale. She hopes that by focusing ways that could lessen the community- on two aspects of the recent past, the perceived gap between Elders and youth. Moravian Mission and the US Military The Agvituk Digital Archive Project Radar Station, she can help reveal the works to this end by creating a digital unique nature of settler colonial infra- archive of archaeological and commu- structures in the Arctic and Sub-Arctic. nity knowledge of Hopedale and the The central goal of her research is to surrounding area. identify ways that archaeology can be Agvituk Archaeology Project excava- used for and intersect with Inuit sover- tion and survey activities commenced in eignty. Her dissertation project has been 2017, with the Agvituk Digital Archive framed by conversations with commu-

Journal Canadien d’Archéologie 44 (2020) 90 • KELVIN ET AL. nity members, the local church, and the are not only the future leaders for their Agvituk Historical Society. community; they link the past with the Gilheany first became aware of Uvi- future by relying on the past and their luktok (GiBw-01), also known as Mussel cultural knowledge to ensure cultural Island or Double Island, when David continuity, the well-being of the commu- Igloliorte, the manager of the Mora- nity, and the building of a strong future. vian Mission Complex and Museum, This special role is the reason informed her that it would be an inter- children and youth often were, and esting place to consider the long history continue to be, the target of colonial of Inuit sovereignty and separation from policies that aim to destroy Indigenous colonial forces. Uviluktok is a histori- lifeways, such as the residential school cally important summer fishing location, system that operated in Canada from the particularly for cod. In 1903, Inuit fish- 1850s to the late 1990s (1940s to 1980s ers built a church on the island so they in Labrador, specifically). These schools could preside over their own services were developed to isolate children from on Sundays without having to return to their families and assimilate them into Hopedale and interrupt their fishing white culture under the guise of educat- practices (Rollmann 2009). After many ing Indigenous children from remote community members expressed an inter- and dispersed communities. Barnes and est in learning more about the island’s colleagues (2006) recognize that, while past, Gilheany conducted an archaeo- attending residential schools, children logical survey of Uviluktok with the were placed in harmful psychologi- help of Flowers, Lucy, and Piercy in the cal situations, such as separation from summer of 2018. She plans to continue their parents, becoming immersed in working with Nunatsiavummiut youth to a new culture, having to learn a new survey other sites of resistance or refusal language, and the deterioration of their in Hopedale’s recent past. language and cultural knowledge. The racist attitudes of school staff and the Youth, the Past, and Archaeology countless acts of mental, physical, and The Hopedale community requested sexual abuse carried out by staff against that youth be involved in the Agvituk students further contributed to these Archaeology Project, preferably in ways psychologically harmful situations. The that would nurture their connections devastating effects of the residential with Elders. The inclusion of local youth school system are still felt today by the in archaeology projects is a common people who attended them, their fami- practice for community-centred lies, and their communities. Indigenous approaches. This focus on youth recog- children continue to be removed from nizes their special role within communi- their homes, only now they are placed ties. Edmunds, Frieda, and Igloliorte feel into foster homes instead of residential that their role in their community is to schools. Indigenous children account be respectful while learning from Elders for 52.2% of the children under the age and community knowledge holders how of 15 in foster care in Canada, while they to be Inuk and become adults. Edmunds only make up 7.7% of the country’s child explains, “We still need to grow proper. population (Government of Canada How are we supposed to go out and do 2019). In Newfoundland and Labrador, stuff if we aren’t being shown?” Youth 1.3% of the population identify as Inuit

Canadian Journal of Archaeology 44 (2020) STRENGTH-BASED APPROACHES TO INVOLVING INUIT YOUTH • 91

(Statistics Canada 2016), but Inuit chil- people just getting out there and dren account for 14.9% of the children learning more of the knowledge in care and many of those Inuit children and wisdom of our ancestors and are sent to non-Indigenous rural commu- Elders. nities in Newfoundland (Office of Child and Youth Advocate Newfound and Edmunds, Frieda, and Igloliorte feel that Labrador 2019). The disproportionate the residential school system resulted in number of Indigenous children in foster many community members not learning care reflects a colonial structure that traditional knowledge, especially knowl- would rather place Indigenous children edge of the deep past, so they are now in often unstable and ultimately dam- unable to pass it on to the youth. They aging care than work with Indigenous also feel that although there have been families to provide the tools needed to great improvements to the education care for children (Sinclair 2016). The system since the establishment of the trauma of residential schools and similar Labrador Inuit Land Claim Agreement, colonial policies has manifested across more could be done to include tradi- generations within Indigenous com- tional knowledge in their formal educa- munities through depression, anxiety, tion. They also believe that being on the addiction issues, violence, and the loss land is the best place to learn traditional of language and culture (Kelvin 2017). knowledge, but time, money, and issues Nunatsiavummiut youth are facing an pertaining to mental health limit the overabundance of challenges not lim- amount of time many community mem- ited to the transgenerational trauma of bers can spend on the land. It can be the residential school system, but also hard to make time to go on the land with food insecurity, poverty, isolation, and a busy school and/or work schedule. A inadequate access to mental health care skidoo or boat and gas can also be very and housing, or as Edmunds puts it, “too costly, particularly in the North, making many things to name.” These challenges it difficult for many families to afford (on make it difficult for youth to learn “how February 9, 2020 gas was $1.53 CAD/L in to grow proper” and have resulted in a Hopedale compared to $1.04 CAD/L youth suicide rate in Nunatsiavut that in Winnipeg). Additionally, anxiety or is more than 20 times higher than the depression can make it hard to travel. Canadian average (Inuit Tapiriit Kana- The Hopedale community has been pro- tami 2016; Pollock et al. 2016). active in working to enhance traditional There is a concern within Hopedale knowledge transmission in many ways, that not enough traditional knowledge including requesting youth participation is being passed on to youth. Flowers in archaeology projects. believes, As Inuit throughout Inuit Nunangat have regained political control of their Not too long in the future today’s lands over the last 50 years, they have technology will overrun it, and made it clear to archaeologists that it will be lost into the soil, into they want to be included in the produc- the ground. And I think a lot of tion and management of their history, knowledge is being lost when our sometimes by denying permission for Elders pass away, and I think there archaeologists to excavate (Helmer and should be more youth and young Lemoine 2002; Rowley 2002). Beginning

Journal Canadien d’Archéologie 44 (2020) 92 • KELVIN ET AL. in the 1970s, archaeologists established dedicated to sharing knowledge, experi- a series of archaeological field schools ence, and innovations about work hap- in the North involving Inuit youth and pening in Labrador, there were multiple Elders to address Inuit concerns regard- calls for researchers to be attuned to the ing archaeological research and attempt real-world effects of the production of to open dialogue between Inuit and their research. At the two final plenary Western understandings of the past panels “Arts, Culture and Research (Arnold and Hanks 1991; Bertulli 1985; in Labrador” and “Youth Perspectives Bielawski 1989; Hart 1994; Rigby and and Suggestions for Research”, both of Stenton 1995; Rowley 2002). which were all Inuit and Innu panels, Although this model can have merit there was a strong call for researchers depending on the community and their in Indigenous contexts to complicate needs, many archaeologists have since and oppose overwhelmingly negative recognized the inherent colonial struc- narratives of Indigenous communities. ture of including Inuit in archaeology Panel members discussed the ways that without actually changing the way we these narratives make their way out of understand archaeology or conduct our academia and into mainstream media to research (Griebel 2010; Hodgetts and inform non-Indigenous understandings Kelvin 2020). This recognition has led to of Indigenous people and communities, a shift towards practices that can better which creates and reproduces nega- encompass the specific understandings, tive stereotypes. Panel members urged needs, and goals of the communities researchers to illuminate the positive they partner with and their youth and aspects, strengths, and resiliencies of has led to the development of proj- Indigenous communities in their work. ects that go outside of the traditional We hope to do this by incorporating an scope of archaeology to better engage approach that highlights the strengths of with youth and the wider community our youth participants to empower them, (e.g., Qingauq Archaeology Project and challenges often-racist preconceived [Kitikmeot Heritage Society 2019], notions of Inuit held by outsiders. Inuvialuit Living History Project [Inu- Strength-based approaches are vialuit Cultural Resource Centre 2012], rooted in a social work practice theory Ikaahuk Archaeology Project [Kelvin that emphasizes peoples’ self-determina- and Hodgetts 2015], Avataq Archaeol- tion and strengths, and are increasingly ogy Project [Avataq Cultural Institute being applied beyond the field of social 2000]). We are working to this end by work. These approaches do not set out developing strength-based approaches to fix a problem, but rather to create an for working with Nunatsiavummiut opportunity to explore the strengths and youth. We think that a strength-based capacities individuals might have in the approach requires a re-thinking, or un- process of taking control and learning settling of how archaeologists typically (Graeme 2016; Hammond and Zimmer- engage with youth. man 2012; Lietz 2007; Pollio et al. 1997). For example, the Daughters of Mikak Implementing Strength-based project employed a strength-based Approaches to Archaeology approach to re-frame and re-affirm a At the 2019 Labrador Research Forum, narrative created by and about Inuit an Inuit and Innu-led biennial forum women in Nunatsiavut that recognized

Canadian Journal of Archaeology 44 (2020) STRENGTH-BASED APPROACHES TO INVOLVING INUIT YOUTH • 93 and celebrated strength. This project students who study archaeology. It also aimed to build on this strength by rec- values the physical labour of Indigenous ognizing and celebrating the historical youth over the intellectual contributions and contemporary leadership roles that they could be making. Training Indig- Inuit women play in creating and main- enous youth in only specialized archaeo- taining healthy communities in Nunat- logical techniques is also short-sighted, siavut (Tradition and Transition 2016). as most of the youth who participate in Some key aspects for this approach that these projects do not desire to pursue a we try to incorporate are: 1) focusing career in archaeology. To meaningfully on the whole person and recognizing involve Indigenous youth in archaeol- their social context; 2) actively involving ogy projects in ways that can have lasting participants in decisions; 3) recognizing benefits to them requires a restructuring strengths and expertise of participants of fieldwork and a reimagining of the so that everyone is both a teacher and a products of an archaeology project. learner; and 4) encouraging experiences We are aiming to include youth as where group members can be successful interlocutors for building projects that (Graeme 2016; Hammond and Zimmer- recognize their cultural roles and the man 2012; Lietz 2007; Pollio et al. 1997). intellectual contributions they make to Although strength-based approaches their community. This begins with focus- can be a great way to empower youth, ing on the whole person and recognizing we cannot ignore criticisms of these their social context. The Nunatsiavum- approaches. They have been criticized miut authors of this paper have stressed for only focusing on strengths while that they think it is important for out- ignoring weaknesses and for taking siders who come to their community, responsibility from people in power and particularly those who are working on placing it all on marginalized people community-based research projects, to (Gray 2011). We have kept these criti- spend a significant amount of time learn- cisms in mind while trying to develop ing about the issues that contemporary our approaches. Indigenous communities face before As mentioned above, archaeology developing their research program. projects often employ youth to perform During the first year of the Agvituk labour such as assisting with survey, exca- Archaeology Project, the Nunatsiavum- vation, and lab work. This framework miut youth that were hired to work on is problematic for many reasons. Most Kelvin’s project also helped excavate importantly, it attempts to “Indigenize” and clean and catalogue artifacts from archaeology simply through the incorpo- the Agvituk Archaeology Project’s exca- ration of Indigenous labour into existing vation that year. Afterwards, the youth models of archaeological fieldwork, the told Kelvin that although they felt com- same models that are criticized for their fortable working with her and Gilheany colonial foundations. This framework in the cataloguing lab, they were often places western academic understand- uncomfortable when we went out to site ings of contribution and productivity on and were with the rest of the crew. This Indigenous youth. They are expected was in large part due to their suddenly to contribute in the same ways, and becoming the minority among highly sometimes even at the same levels, as educated, white people from the south, professional archaeologists or university which unfortunately led to uninten-

Journal Canadien d’Archéologie 44 (2020) 94 • KELVIN ET AL. tional microaggressions. For example, they would have been used for, and then the youth mentioned that they felt conducting interviews about those activi- other members of the crew were judg- ties, would make the project more man- ing their work and contributions to the ageable. After completing some of these project too harshly. It seemed some crew interviews, they decided to make short members expected them to work to the videos to communicate what they were same capacity as the university students learning to the Hopedale community. At hired for the excavation, not taking into the start of every field season, Kelvin asks account differences in age, archaeologi- the youth she is working with what they cal experience, education, employment are interested in focusing on. Together, history, and the factors affecting the they decide on topics for the videos and youth outside of the work environment how the work for the videos will be car- which were discussed above. Addition- ried out. In 2017 and 2018, the youth ally, the community requested to have field technicians decided they would youth involved in the project so that each produce their own video based on they could further strengthen their ties their interests, but all of the technicians with their heritage. They did not request would help with the interviewing and for the project to hire them solely for filming (Figures 2 and 3). The topics archaeological labour, or teach them for these videos included carving, kayak only archaeological excavation tech- making, the use of ground penetrat- niques. The youth were there to work, ing radar in archaeology, dogsledding, but they were also there to learn, teach, fish netting, bow-drills, and the work and grow. If there were better commu- of Junius Bird and how it relates to the nication among the crew about work Agvituk Archaeology Project. In 2019, expectations, and a deeper understand- the youth field technicians decided ing of the lives of Nunatsiavummiut, the they would collectively produce two youth would have been more comfort- videos, one about sewing and one about able. By recognizing the whole person Inuksuit. When it comes to interview- and their social context, we can create ing community members and creating spaces where everyone can actively par- videos, Kelvin has tried to work more ticipate, learn, teach, and be successful. as a project facilitator, rather than an We have strived to include youth employer, allowing the youth to develop in the decision-making aspects of our their own research projects and come up projects. This inclusive decision-making with interview questions that they think process led to the development of the are relevant. This has created work that Agvituk Archaeology Project video series. the youth are interested in and confi- After documenting hundreds of artifacts dent pursuing. from Agvituk and the surrounding area, During Gilheany’s survey of Uviluk- Kelvin asked the youth she was working tok, she actively engaged the youth in with what they thought would be the best decision-making. Together they decided way to interview community members what would be of value to the survey. about them. Together, they decided They all agreed that no GPS points or that attempting to interview community photographs would be taken of any members about every artifact would be features resembling graves. They also ineffective. Instead, they decided that decided that anything that any person dividing the artifacts into activities that on the crew decided was significant

Canadian Journal of Archaeology 44 (2020) STRENGTH-BASED APPROACHES TO INVOLVING INUIT YOUTH • 95

Figure 2. Nicholas Flowers, Halle Lucy, Denver Edmunds, John Piercy, and Elder Andrea Flowers after an interview at her home in 2018.

Figure 3. Nicholas Flowers, Denver Edmunds, Laura Kelvin, and John Piercy conducting an interview with Reuben Flowers on how to make dry fish in 2018.

Journal Canadien d’Archéologie 44 (2020) 96 • KELVIN ET AL. would be flagged. This included curi- ment called a structure sensor, which ous rock formations, animal bones, and is a relatively inexpensive technology recent garbage. This lead to more group compared to other 3D modeling tech- conversations about what aspects of the nologies. past and the present are important to Kelvin and Gilheany were surprised record, and how this can be culturally to learn that the youth they work with influenced, rather than relying on a do not feel that they hold much knowl- more processual approach dictating the edge of their past or culture, when in importance of a feature or artifact based fact, these youths are very knowledge- on its age. This created a space where able. It is important to recognize that students felt confident asking questions the knowledge that youth hold of their and validated in their understandings past and culture may differ from Elders’ and knowledge of their landscape. knowledge. Knowledge is always fluid We have tried to recognize and foster and adaptive, and the lives and experi- the strengths and expertise of par- ences of Nunatsiavummiut youth are dif- ticipants in many ways. For both of our ferent from those of Elders. Therefore, projects, we have worked with youth to the knowledge the youth do possess may ensure that everyone is given a chance be applied differently and understood to learn how to do everything. However, in relation to different things than that once they have learned, they are able to of Elders. Nevertheless, their knowledge take on project roles that speak to their can still make important contributions strengths. For example, Edmunds is par- to archaeological interpretations, and ticularly interested in photography and we have tried to utilize their knowledge often took on the role of photographer whenever possible. The youth applied during interviews and survey. If one is their own knowledge of artifacts, lan- to take a strength-based approach to guage, and archaeological sites to the empower youth, we think it is important videos they produced, while looking that archaeological research method- to Elders for guidance. While conduct- ologies are taught in a way that could be ing survey at Uviluktok, Gilheany also replicated by community members. This encouraged them to discuss what they means using low cost technologies, many thought might have happened on the of which the youth participants already island and how they thought different have access to and may have even used features they encountered were used. before. For example, during the survey It is important to create experiences of Uviluktok, Gilheany had the stu- where youth can be successful. Tradi- dents use both a hunting GPS and their tional archaeological and ethnographic smartphones to take GPS coordinates of projects are long, and the end results artifacts and features. The students were could take years to emerge, meaning already comfortable with both technolo- that youth who participate in these gies and felt empowered to know that projects may never see the results and they could conduct a scientific project never feel the accomplishment of the with technology already available to completion of these projects. Kelvin and them, and without the presence of out- Gilheany have developed projects where siders. Similarly, Kelvin makes digital 3D youth participants can see a finished models with an iPad, a common piece of product from their work. These fin- technology in Hopedale, and an attach- ished products include the video series,

Canadian Journal of Archaeology 44 (2020) STRENGTH-BASED APPROACHES TO INVOLVING INUIT YOUTH • 97 articles written for Them Days magazine cally about research taking place in their (Flowers et al. 2018), a paper written for community. As future leaders for their the Labrador Research Forum, and a community, they will have the power to blog post for Day of Archaeology (Kelvin request or conduct research to benefit and Semigak 2017). Edmunds feels that their community. Conversely, they will “the best part of doing this work is the also have the power to deny research feeling of accomplishment when we that does not benefit their community. finish a project.” Kelvin and Gilheany hope they have helped them attain the skills to rec- Looking to the Future: Employment, ognize whether research is beneficial Education, and Healing to them and has their best interests in We believe that the basis for a strength- mind, and the confidence to speak up based approach is creating projects that when they feel that it does not. are future-oriented. We have tried to We have tried to incorporate edu- do this through the incorporation of cation into our projects, not just by employment, education, and healing. educating the youth about archaeol- There are few employment opportuni- ogy and archaeological interpretations ties in Hopedale, especially ones that of their past, but by also having youth are available to youth. The Nunatsiavum- educate Kelvin and Gilheany, as well miut authors of this paper recognize as the public. The youth participants the importance of gaining work experi- provided interpretations for archaeo- ence to build up their resumes for their logical features and artifacts, and taught future. Edmunds first applied to work Kelvin, Gilheany, and Agvituk Archaeol- on the Agvituk Archaeology Project ogy Project crew members about their because he wanted to get his first job and community and culture. The videos get experience. He feels that working and publications the youth produced on the project helped him set a routine through these projects have been used to for himself and gave him good work educate Hopedale community members experience for when he gets a full-time and the wider public about the history job. Igloliorte and Frieda feel that they of Labrador. Kelvin and Gilheany hope gained teamwork skills and interviewing that the youth will gain confidence in experience, which will help them with their own knowledge through this role future employment. as educators. Educating youth about the past was An important aspect of our strength- an important request of Hopedale based approaches is recognizing the community members. All the youth ways that learning about the past and participants felt that they learned more archaeology can lend itself to the process about the past and archaeology through of healing. As excavation and survey are their experience working on Kelvin and primarily land-based activities, taking Gilheany’s projects. After completing part in them gives youth a chance to go interviews, Edmunds, Igloliorte, and out on the land. Land-based activities are Frieda were all surprised to learn how often cited as a way northern youth cope much Hopedale community members with mental health issues (Hackett et al. know about the past and Inuit culture. 2016; Lys 2018) and there have been suc- By also educating youth in research cessful well-being initiatives that apply practices, they will be able to think criti- this concept to youth programs, such

Journal Canadien d’Archéologie 44 (2020) 98 • KELVIN ET AL. as Going Off, Growing Strong, in Nain, ancestors. Igloliorte feels that a benefit Nunatsiavut (Hackett et al. 2016). Simi- of working on the Agvituk Archaeology larly, youth participants recognized that Project was going out on the land is helpful to the healing processes because first, it physi- going in a speed boat and going cally removes them from situations that to an island and seeing differ- are causing them stress, and second, the ent Inuksuit, old tent rings, and land itself is healing. Edmunds believes, just being on the land, feeling refreshed. Going out on the land you don’t even need to hunt or anything like Inuit Tapiriit Kanatami (2016) has that, just to get away from your identified creating cultural continuity phone, get out of the house, or just that is strongly grounded in Inuit lan- go out on the land to get a break guage, culture, and history as one of six from anything that is bothering priority areas for their suicide preven- you. tion strategies. There are many reasons why knowing the past is important. As The youth found that going out on the Searles (2017:77) explains: land as part of survey and excavation for the Agvituk Archaeology Project The Inuit past is not just a set of (Figure 4) and Gilheany’s research subsistence practices and settle- helped them heal, especially because ment patterns that can be recon- they were visiting places used by their structed through the recovery of

Figure 4. Claire Igloliorte and Mackenzie Frieda taking a break from archaeological survey in 2019.

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material remains buried in the past makes me more confident ground. The past has become a because it teaches me more about contested set of truths bound by the people before me, my culture, one essential message: maintaining and myself. strong vibrant connection to local and regional history is essential for Conclusions the ongoing vitality of a culturally The unsettling approach that we are out- distinct and politically self-deter- lining is not meant to be methodologi- mining Inuit society. cally simple, or a blanket one-way-fits-all methodology. It is an acknowledgement Knowing the past can also have a com- that researchers must consider the local forting effect. Lucy acknowledges: “It’s histories and nuances of their field a pleasure to know how our Elders sites. Although Canada is a large set- lived.” Knowledge of the past can also tler colonial state, the experiences of help youth cope with the challenges Indigenous people and their communi- they currently face. Edmunds, Frieda, ties vary, making unsettling practices and Igloliorte feel that archaeology can differ between projects. An unsettling be an important way to learn about the approach can be seen as a call for long- past because they feel a lot of knowl- term obligation with the local, as this edge of the deep past was lost due to can lead to more effective understand- the residential school system and other ings of research that people might be colonial policies. Furthermore, Schaepe interested in, or that Indigenous com- and colleagues (2017) demonstrate how munities might want to implement. It is archaeology can contribute to com- a response to the criticisms of decoloniz- munity health, healing, and well-being, ing methodologies, by acknowledging through promoting interconnected- that we may not be able to decolonize ness and belonging. Edmunds, Frieda, archaeology because it is so firmly rooted and Igloliorte were surprised to learn in Western thought. We may, however, during interviews how much Hopedale be able to unsettle aspects of the disci- community members know about their pline and work with Indigenous com- past and culture. They felt that interview- munities and scholars to Indigenize our ing Elders and community knowledge research. A key to unsettling practices is holders brought them closer together, shifting from an extractive mindset, where and they feel more comfortable going cultural objects and structures are con- to them in the future to ask questions. sidered archaeological resources, and By studying the past through interviews information, knowledge, and artifacts and archaeological research, youth need to be gathered, to a creative mindset, participants felt better connected to where relationships are built, interpreta- community members and their ances- tions are co-produced, and personal and tors. This connection helps build their collective meanings of, and connections confidence and focus on their future. to, the past are made. To conduct future- Denver Edmunds explains, oriented research using an unsettling approach, a researcher must step away Although I am unsure what I will from their own research agenda and do in the future, I think this work goals to ask what research is interesting, will help me. Learning about the important, or empowering for Indig-

Journal Canadien d’Archéologie 44 (2020) 100 • KELVIN ET AL. enous communities. This might mean Grant No. DGE-1746045. Any opinions, find- stepping away from certain research ings, and conclusions or recommendations questions, or research, entirely—and expressed in this material are those of the giving communities the opportunity to author(s) and do not necessarily reflect the refuse research (Tuck and Yang 2014). views of the National Science Foundation. The future of archaeology on Indig- We would like to thank Lisa Rankin, the enous communities needs to be deter- Tradition and Transition Research Partner- mined by Indigenous people. ship, and the Inuit Community Government The strength-based approaches of Hopedale. We would also like to thank described in this article are reactive to Lisa Hodgetts for inviting us to contribute conversations in Indigenous spaces, with to this issue and our reviewers, including Hopedale community members, Nun- Scott Neilsen, for their helpful comments atsiavummiut youth participants, and and insights. We are grateful to Deirdre Labrador Research Forum participants. Elliot, Sarah Wilson, and Jacinda Sinclair The approaches are meant to respond for welcoming the Nunatsiavummiut youth to community requests for involvement to engage with their projects and to Peter in research, as well as community con- Ramsden for providing us with a map for our cerns, not just with previous research publication. Very special thank you to Philip practices, but also concerns over the Abel, Rosie Edmunds, Andrea Flowers, Mar- well-being of their youth and their com- jorie Flowers; Reuben Flowers, Shaun Gear, munity. They are also a provocation for David Igloliorte, Sarah and Harry Jensen, archaeologists that are reading this to Rose and John Lucy, Wanda and William consider the ways they interact and work Lucy, Zeke Lucy, Ida Semigak, William Tug- with local youth and their expectations lavina, and John Winters for their support, of them. To help empower Indigenous guidance, and assistance. youth, archaeologists need to always be cognizant of colonial power structures References Cited they are working within and to be aware Arendt, Beatrix J. Y. M. of and understand both the history and 2011 Gods, Goods, and Big Game: the current social context of the commu- The Archaeology of Labrador Inuit nities with which they work. We should Choices in an Eighteenth- and Nine- seek to engage with power differences. teenth-Century Mission Context. PhD We should feel unsettled. dissertation, Department of Anthro- pology, University of Virginia, Char- Acknowledgments. This research was gener- lottesville, Virginia. ously supported by the Social Sciences and Humanities Research Council, Inuit Path- 2013 The Return to Hopedale: ways; the J. R. Smallwood Foundation, the Excavations at Anniowaktook Island, Institute for Social and Economic Research, Hopedale, Labrador. Canadian Journal the Newfoundland and Labrador Provincial of Archaeology 37:302–330. Archaeology Office, the University of Chi- Arnold, Charles D., and Christopher C. cago Center for International Social Science Hanks Research Lloyd and the Suzanne Rudolph 1991 Archaeological Field Training in Field Research Award. It was also supported the NOGAP area. In NOGAP Archaeol- by the National Science Foundation Gradu- ogy Project: An Integrated Archaeological ate Research Fellowship Program under and Research Management Approach,

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