Community archaeology is archaeology

Archaeology

Archaeology, or archeology , is the study of human society, primarily through the recovery and analysis of the material culture and environmental data that they have left behind, which includes artifacts, architecture, biofacts and cultural landscapes...

 by the people for the people. The field is also known as public archaeology. There is debate about whether the terms are interchangeable; some believe that community archaeology is but one form of public archaeology, which can include many other modes of practice, in addition what is described here. The design, goals, involved communities, and methods in community archaeology projects vary greatly, but there are two general aspects found in all community archaeology projects. First, community archaeology involves communities "in the planning and carrying out of research projects that are of direct interest to them". Second, community archaeologists generally believe they are making an altruistic difference. Many scholars on the subject have argued that community collaboration does not have a pre-set method to follow. Although not found in every project, there are a number of recurring purposes and goals in community archaeology. Similarities are also found in different countries and regions—due to commonalities in archaeological communities, laws, institutions, and types of communities.

Community archaeology in the United States

In the United States community archaeology can broadly be separated into three distinct types: projects that collaborate with American Indians

Indigenous peoples of the Americas

The indigenous peoples of the Americas are the pre-Columbian inhabitants of North and South America, their descendants and other ethnic groups who are identified with those peoples. Indigenous peoples are known in Canada as Aboriginal peoples, and in the United States as Native Americans...

, projects that collaborate with other local and descendant communities, and outreach specifically for public education

Public education

State schools, also known in the United States and Canada as public schools,In much of the Commonwealth, including Australia, New Zealand, South Africa, and the United Kingdom, the terms 'public education', 'public school' and 'independent school' are used for private schools, that is, schools...

.

American Indians

Archaeologists have a long history of excavating American Indian sites without consulting or collaborating with American Indians. Points of tension include, but are not limited to, the excavation and collection of human remains, the destruction and collections of sacred sites and objects, and archaeological interpretations that ignored or contradicted the opinions and beliefs of American Indians. Even the so-called ‘father of American archaeology’ Thomas Jefferson

Thomas Jefferson

Thomas Jefferson was the principal author of the United States Declaration of Independence and the Statute of Virginia for Religious Freedom , the third President of the United States and founder of the University of Virginia...

 excavated adults and sub-adults from a site still visited by American Indians and Pilgrims plundered an American Indian grave days after anchoring at Cape Cod

Cape Cod

Cape Cod, often referred to locally as simply the Cape, is a cape in the easternmost portion of the state of Massachusetts, in the Northeastern United States...

. Indeed, “American Indians tend to equate archaeologists with pothunters, grave looters, or, even worse, animals who feast off of the dead (i.e., the “Vulture Culture”). Most do not trust the system supposedly designed to protect their heritage.” Also, any prehistoric archaeological excavation in the Americas will involve the material products left by the ancestors of American Indians. For these reasons, community archaeology projects with both federally and non-federally recognized American Indians are different from those that collaborate with local and other descent communities. Some have found that collaboration can be a means to “break down barriers” between American Indians and archaeologists, and that in collaboration “[e]ach side learns something from the other.” There are many unique ways archaeological collaboration can benefit American Indians. Kerber reports that:

. . . archaeology benefits American Indians and First People of Canada, respectively, by contributing important historical information; assisting in land claims; managing cultural resources and burial for protection from current and future impacts; promoting sovereignty; offering employment opportunities through field work, interpretive centers, and tourism; educating the young; aiding in nation (re-)building and self-discovery; demonstrating innovative responses of past groups to changing environmental and social circumstance; and providing populations themselves with skills and experience in doing archaeology. Clearly, collaborative archaeology is not a panacea for the difficulties facing indigenous groups, but in certain situations . . . it can be a powerful tool

Dean and Perrelli have noted that collaboration with American Indians is only new “from the perspective of the dominant culture” and that “American Indian people have been cooperating and collaborating with their neighbors and visitors for hundreds of years.”
Some have argued that archaeologists should attempt to collaborate and repatriate materials to non-federally recognized tribes in addition to federally recognized ones. Blume has contended that when collaborating with American Indians should design “forms of public outreach specifically for the Indian audience.” Many recognized and non-recognized tribes have explicitly asked archaeologists for consolation and collaboration.
Two particularly well known examples of indigenous collaboration are Janet Spector’s book What does this Awl Mean and the Ozette Indian Village Archeological Site

Ozette Indian Village Archeological Site

The Ozette Indian Village Archeological Site is the site of an archaeological excavation at Ozette on the Olympic Peninsula near La Push, Washington, USA. The site was a village occupied by the Makah people until a mudslide inundated the site around 1700....

. Collaborations have occurred throughout the United States, including with Alaska Natives

Alaska Natives

Alaska Natives are the indigenous peoples of Alaska. They include: Aleut, Inuit, Tlingit, Haida, Tsimshian, Eyak, and a number of Northern Athabaskan cultures.-History:In 1912 the Alaska Native Brotherhood was founded...

. Many tribes have also begun hiring fulltime tribal archaeologists.

Local and Descendent Communities

Many other community archaeology projects occur in the United States aside from those with American Indians. These projects focus on local communities, descendent communities, and descendent diasporas. A goal of some of these projects has been to recover and publicly present forgotten aspects of the race relations in local communities—such as histories of slavery and segregation.

Public Education

As a form of public outreach and collaboration, many archaeology projects in the United States have taken steps to present their work in schools and to children. These projects vary from a ‘one time’ presentation to local schools, to long-term commitments in which public education is an intricate part of the research design.

History

Community archaeology in the United Kingdom has existed for many years, although only recently has it come to be known by that name. The roots of archaeology in the United Kingdom lie in the tradition of antiquarian and amateur work, and many county or locally-based archaeology and history societies founded over a century ago have continued to enable the involvement of local people in archaeology. Up until the 1970s volunteers often had opportunities to initiate or take part in archaeological investigations. Since then the recognition that more investigations were required by the subsequent establishment of archaeological units eroded some of these opportunities; more significantly the introduction of archaeology to the legalities of the planning process through Planning Policy Guidance note 16 (PPG16) and the full professionalization of archaeology, has made public participation in archaeology extremely limited.

Public Participation

Archaeology (including historic buildings, landscapes and monuments, as well as ‘traditional’ archaeology) is about people and the discovery of the past. As a subject, archaeology in the United Kingdom has been increasingly brought into the public eye in recent years. The most common form of community archaeology in the United Kingdom has come from the grass roots level. Local groups are smaller than the large, county societies, and operate in their own area and at their own pace. The work produced is often of a high standard, reflecting the amount of time and effort local people are willing to put in to local projects they themselves initiated. Increasingly, over the last two decades, public participation has been pushed aside by developer-led, commercial archaeology, with the bulk of work going to contracting units. The reasons behind this relate to the professionalization of the discipline and the implementation of PPG16, as discussed by Faulkner who proposed a return to community-led archaeology in his article entitled “Archaeology from below”.
A recent investigation carried out by the Council for British Archaeology identified the main perceived barriers to public participation, gave examples of good practice in encouraging public participation, and made several recommendations for future improvements. Its first recommendation was the establishment of full-time Community Archaeologist posts across the country, as it states, “such dedicated posts represent a very effective way of stimulating and guiding public participation at a local level.”
One of the longest running and most successful community archaeology projects is based in Leicestershire. Leicestershire County Council (which incorporates the museum service) established the project in 1976 and today they have 400 members within 20 local groups across the county. Peter Liddle (Keeper of Archaeology) is the Community Archaeologist and was probably the first to use the term ‘community archaeology’ as the title for his fieldworker’s handbook.

The Valletta Convention

The Valletta Convention concerns the work of non-official or amateur groups who have been, or are, investigating their local historic environment. The European Convention on the Protection of the Archaeological Heritage (Revised) was signed in Valletta in 1992, and ratified by the UK government before coming into force on 21 March 2001. Article 3 of the document caused considerable debate as it stated that all archaeological work should be carried out by suitably qualified, authorized people. This form of ‘licensing’ for archaeologists already exists on the continent, where it has crippled the work of voluntary archaeologists and local societies. While the government recognizes that this is not the best way forward for British archaeology, which has a long tradition of community involvement, it is proposing that guidelines be drawn up by English Heritage, the Institute of Field Archaeologists (IFA) and the Council for British Archaeology. These guidelines will undoubtedly be of use in the future for Community Archaeology groups and for Community Archaeologists.

Community archaeology in Australia

Australian Community Archaeology has a long history of community archaeology, with established disciplines and laws. In her review of community archaeology, Marshall found that there is an “antipodean dominance” in field community archaeology, suggesting that Australian community archaeology may be more established as a discipline than in other countries. This is reflected in anthologies on community archaeology in Harrison and Williamson and Colley. Generally Australian community archaeology projects have involved collaboration between archaeologists and aboriginal tribes similar to archaeologists in the United States collaborate with American Indians.

Community archaeology outside of the United States, the United Kingdom, and Australia

Hundreds, if not thousands, of community archaeology projects have occurred throughout the world—including in Brazil, Canada, Egypt, Mexico, the People's Republic of Bangladesh, South Africa, Thailand (Praicharnjit 2006, www.archaeopen.com)and Turkey. Wikipedia would greatly appreciate if scholars, students, or members of communities affiliated with Community Archaeology projects would contribute to this page.

Definitions

In a reduced sense, communities are aggregations of people that “are seldom, if ever, monocultural and are never of one mind.” For understanding the goals of community archaeology projects it is helpful to classify these communities into three broad and overlapping types. That is local communities, local descent communities, and non-local descent communities or diaspora

Diaspora

A diaspora is "the movement, migration, or scattering of people away from an established or ancestral homeland" or "people dispersed by whatever cause to more than one location", or "people settled far from their ancestral homelands".The word has come to refer to historical mass-dispersions of...

s.”

Local Communities and Non-local descent communities

Descent communities are those ancestrally linked to a site. Decent communities located within proximity of the site are local descent communities, and non-local descent communities “are groups that are linked to a site, but that live in another location, potentially hundreds or even thousands of miles away.” Archaeological collaborations with local descent communities include those that focus on proto-historic sites and collaborate with American Indians ancestrally linked to them, or plantation excavations that incorporate collaborations with the local ancestors of slaves who worked at the plantation. Examples of community projects involving non-local descent communities include those where archaeologists set up museums for non-locals to come and visit.

Non-descent Local Communities

Local communities are simply communities that live “either on or close to a site” and non-descent local communities are those not believed ancestrally related to the site. This category includes landowners, local volunteers, local organizations, and local stakeholders. Some feel that many of the major issues in community archaeology are applicable to non-local descent communities, and that these collaborations are crucial for archaeologists seeking to understand the local social context of their work.

Decolonization of archaeology

Archaeology is a practice whose history is entrenched in colonialism

Colonialism

Colonialism is the establishment, maintenance, acquisition and expansion of colonies in one territory by people from another territory. It is a process whereby the metropole claims sovereignty over the colony and the social structure, government, and economics of the colony are changed by...

, and many archaeologists and communities contend that archaeology has never escaped its colonial past. A major goal of many community archaeologists and community archaeology projects is to decolonize archaeology. In decolonizing archaeology, archaeologists are trying to give communities more control over every stage in the archaeological process. For example, some programs have begun attempting to bring Indigenous leaders together globally to discuss shared methods for decolonization through archaeological collaboration. Community archaeology, the sharing of archaeological knowledge, and the below major issues have been viewed as a crucial parts of decolonization.

Self-Reflexivity

Community archaeology can alleviate or prevent violence towards communities that archaeology may cause. Self-reflexivity in archaeology can be thought of as looking into a metaphorical mirror, and includes attempts to make explicitly make visible the violence—such as colonization—archaeology has been implicitly part of. Self-reflexivity in archaeology can be part of community presentation, as a means of breaking down imbalanced power dynamics between non-academic communities and archaeologists. Self-reflection amongst archaeologists—such as discussion with community members, writing field journals, and professional writings about self-reflection—can also be a means for identifying unethical and violent aspects of archaeological projects.

Public Outreach

Public outreach, in archaeology, is a form of science outreach

Science outreach

Science outreach, also called Education and Public Outreach or simply Public outreach, is an umbrella term for a variety of activities by research institutes, universities, and institutions such as science museums, aimed at promoting public awareness of science and making informal contributions...

 that attempts to present archaeological findings to non-archaeologists. Public outreach is usually a crucial aspect of most community archaeology projects. Public outreach can take many forms, from a onetime presentation to a local school to long-term agreements with local communities in developing intricate public outreach programs. Many feel that archaeology and archaeological findings have been greatly distorted by the popular media and through western associations, and that public outreach is the only way non-archaeologists will be able to understand what archaeologists actually do and find.
On another level, public participation can mean local people taking part in training excavations, and this type of involvement results in a hands-on learning experience in archaeological techniques.

Community Interpretation

Interpretation of archaeological findings by the community is a quintessential aspect of community archaeology, and is viewed as an important aspect of “decolonizing archaeology” and giving non-archaeologists power to interpreting the past. Multiple community archaeologists have created projects that give the community a major role in the interpretation and dissemination of archaeological information. Community participation is not relegated to the interpretation of discoveries but includes contributions to any aspect of archaeology—such as theory and project goals. Community involvement ends the exclusive control that archaeologists have had over the material past, and gives non-archaeologists a chance to interpret the past. Many archaeologists now argue that the incorporation of local knowledge is important to archaeology’s survival as an academic discipline. The degree of interpretive control communities have in archaeological projects vary from using interpretations garnered from interviews and consultations, to academic publication written by community members based on community identified research questions.

Long Term Commitment

Ethnographers and development specialists have shown that a long term relationship is necessary to develop a rapport and mutual respect with the local community, and argue that to succeed at collaboration archaeologists must make a long term commitment in order to understand the dynamics of the social context of their research. Without this depth of knowledge archaeologists risk making decisions with unintended consequences. For example, collaborations and repatriations have been more successful where archaeologists and American Indians have met on a regular basis and developed both friendship and mutual respect. Versaggi found that “allowing the process to take time is what matters.” Many community archaeologists now plan on conducting long term collaborations from the outset of their project.

Ethnography and getting to know the community

As a method for knowing the community, archaeologists have advocated the use of ethnographic methods in community archaeology projects. While most scholars feel that it is not necessary for all archaeologists to become trained ethnographers, a degree of ethnographic knowledge is needed before initiating a project. Some community archaeology projects rely on ethnographic data conducted by members of their research team, while others have had some success beginning with published sources or collaborating with professionals already established in the focal community.

Museums and Institutions

The construction of museums or other institutions as education centers, repositories for archaeological materials and, centers for scientific and socio-cultural collaboration with a community is a common long term goal for many community archaeology projects, and one achieved with increasing frequency. Museums have become hubs for public outreach and collaboration to both local and non-local communities. One well known example of a museum created by a collaboration between American Indians and archaeologists is the Mashantucket Pequot Museum and Research Center, which is “the largest Native American owned museum in the United States”, has multiple laboratories and collections for scientific research, and a staff that includes five full-time archaeologists.

Publications for the community

Another method in community archaeology for the sharing and distribution of archaeological knowledge is the publication or presentation of materials specifically for the community. This includes books, pamphlets, children’s stories, school-oriented workbooks, comic books, websites, public lectures, radio programs, television shows and news coverage, dramatic reenactments, artistic and literary creations, and other forms.

Participatory Action Research

Participatory action research

Participatory action research

Participatory action research – or action research – is a recognized form of experimental research that focuses on the effects of the researcher's direct actions of practice within a participatory community with the goal of improving the performance quality of the community or an area of...

 is another method archaeologists have used in community archaeology projects.

Who speaks for the community?

In community archaeology, by definition decisions cannot be made based on the information from only a handful of members from a given community. Although the number of consultants needed will vary, it is rare that a small subgroup can speak for the community as a whole. Sometimes it is clear who should be contacted in a community. For example, archaeologists in the United States must contact the Tribal Historic Preservation Officer (THPO) before attempting collaboration with federally recognized tribes. In places where the appropriate contacts and stakeholders are less obvious, community archaeologists attempt to identify as many interest groups as possible and contact them before research begins.

Top-down Approach

A top-down approach to community archaeology is when archaeologists decide before consultation what the goals of the project will be, or what benefits will be provided to the community is not really community archaeology at all. The top-down approach creates a one-sided exchange of information from the archaeologists to the community and precludes real collaboration. Blume found the “archaeologist-informant relationship [to be] essentially exploitative and patronizing because it takes place on the archaeologist’s terms—the informant must address issues that the archaeologists understand—and it excludes participation by [community members] who are unable or unwilling to participate on those terms.” To succeed at community archaeology, Archaeologists have begun to undertake more reflexive collaborations with indigenous communities.

Carrying through with Long Term Commitments

Some community archaeologists have had difficulty sticking to their original commitments to the community.

Consultation and Collaboration

Some have argued that ‘consulting’ archaeologists do not relinquish control over the process of interpretation, and that consulting is a ‘top-down’ approach to collaboration. Also, some definitions of the word ‘collaboration’ make allusions to opposed and/or warring parties cooperating with one another during tense or bellicose times. Dean has proposed that the word cooperate be used instead.

Australia

• Burra Community Archaeology Project
• http://www.webcitation.org/query?url=http://www.geocities.com/thai_archaeology/seasia/12/research3.html&date=2009-10-25+22:47:12

Canada

• Haldimand Archaeological Project
• http://www.haldimandarchresearchproject.com/index.html
• Newfoundland Archaeological Heritage Outreach Program
• http://www.arts.mun.ca/nahop/OutPortArch.html

Second Life

• Remixing Catalhoyuk Day
• http://traumwerk.stanford.edu/archaeolog/2007/11/remixing_catalhoyuk_day.html

United Kingdom

• Council for British Archaeology, Community Archaeology Forum, Projects
• http://www.britarch.ac.uk/caf/wikka.php?wakka=ProjectsCategory
• Faversham Community Archaeology Society in the UK
• http://www.community-archaeology.org.uk/
• Cambridgeshire County Council, Community Archaeology
• http://www.cambridgeshire.gov.uk/leisure/archaeology/outreach/community/
• Community Archaeology Ltd.
• http://www.communityarchaeology.co.uk/index.php
• Cosmeston Community Archaeology Project
• http://www.cardiff.ac.uk/hisar/archaeology/cosmeston/index.html
• Derwent Archaeology Group
• http://www.britarch.ac.uk/caf/wikka.php?wakka=DerwentArchaeology
• Leicestershire County Council, Community Archaeology
• http://www.leics.gov.uk/index/community/museums/community_archaeology.htm
• Prestongrange Community Archaeology Project
• http://www.prestongrange.org/pcap/
• Shropshire Council Community Archaeology Service
• http://www.shropshire.gov.uk/archaeology.nsf/open/8A9F6B77CEC66ACE80256F4600508C06
• Studfold Community Nature Project
• http://www.communitynature.co.uk/
• York Local History and Archaeology community
• http://yorkcommunityarchaeology.pbwiki.com/FrontPage
• West Lothian Archaeology Group
• http://www.westlothianarchaeology.org.uk

United States

• African Burial Ground
• http://www.cnn.com/TECH/9802/12/t_t/burial.ground/

• Alutiiq Museum, Archaeological Repository
• http://alutiiqmuseum.org/index.php?option=com_frontpage&Itemid=1

• Archaeological Legacy Institute
• http://www.archaeologychannel.org/about.html

• Archaeology of the Irish Diaspora in Texas, Maryland
• http://www.heritage.umd.edu/chrsweb/Texas_MD/Texas_Overview.htm
• Community Archaeology in Hampden
• http://www.heritage.umd.edu/CHRSWeb/AssociatedProjects/Hampden.htm

• Downeast Heritage Museum
• http://www.downeastheritage.org/
• Hopi Footprints
• http://www4.nau.edu/idig/htm_orig/projects/hopifoot/footdes.htm
• Kenai Fjords Oral History and Archaeology Project
• http://www.mnh.si.edu/arctic/html/alaska_kenai.html
• Levi Jordan Plantation Home Page
• http://www.webarchaeology.com/html/Default.htm
• Makah Cultural and Research Center
• http://www.makah.com/mcrchome.htm
• Mashantucket Pequot Museum & Research Center
• http://www.pequotmuseum.org/
• National Park Service, Southeast Archaeological Center Education & Outreach
• http://www.nps.gov/history/seac/edu-out.htm
• New Philadelphia Community Archaeology Project
• http://www.heritage.umd.edu/chrsweb/New%20Philadelphia/NewPhiladelphia.htm
• Saints' Rest A Story of Student Life at Michigan State University
• http://anthropology.msu.edu/saints_rest_gallery/
• The President's House Project in Independence National Historical Park, Philadelphia, Pennsylvania
• http://www.phila.gov/presidentshouse/index.html
• University of Buffalo Archaeological Survey, Current Projects
• http://archaeologicalsurvey.buffalo.edu/projects/
• Yates Community Archaeology Program
• http://www.publicarchaeology.org/yates/

Community Archaeology Academic Programs

• Binghamton University Community Archaeology Program
• http://cap.binghamton.edu/
• Indiana University Bloomington, The Center for Archaeology in the Public Interest
• http://www.indiana.edu/~capi/
• University of Buffalo Archaeological Survey
• http://archaeologicalsurvey.buffalo.edu/
• University of Maryland, Center for Heritage Resource Studies
• http://www.heritage.umd.edu/

Related topics

• Indigenous peoples of the Americas
  Indigenous peoples of the Americas
  The indigenous peoples of the Americas are the pre-Columbian inhabitants of North and South America, their descendants and other ethnic groups who are identified with those peoples. Indigenous peoples are known in Canada as Aboriginal peoples, and in the United States as Native Americans...
  
  
• Applied anthropology
  Applied anthropology
  Applied anthropology refers to the application of the method and theory of anthropology to the analysis and solution of practical problems. In as much as anthropology traditionally entails four sub-disciplines--Archaeology, biological/physical, cultural/social, and linguistic anthropology—the...
  
  
• Archaeological ethics
  Archaeological ethics
  Archaeological ethics refers to a number of moral issues raised through the study of the material past.In common with other academic disciplines, archaeologists are bound to conduct their investigations to a high standard and observe intellectual property laws, Health and Safety regulations and...
  
  
• Science outreach
  Science outreach
  Science outreach, also called Education and Public Outreach or simply Public outreach, is an umbrella term for a variety of activities by research institutes, universities, and institutions such as science museums, aimed at promoting public awareness of science and making informal contributions...
  
  

Further reading

• Colley, S. (2002). Uncovering Australia: Archaeology, Indigenous people and the public. Washington, D.C.: Smithsonian Institution Press.
• Derry, L., & Malloy, M. (2003). Archaeologists and Local Communities. Washington, D.C.: Society for American Archaeology.
• Harrison, R., & Williamson, C. (2002). After Captain Cook: The Archaeology of the Recent Indigenous Past in Australia. Walnut Creek, CA: AltaMira Press.
• Jameson Jr., J. H., & Baugher, S. (2007). Past Meets Present: Archaeologists Partnering with Museum Curators, Teachers, and Community Groups. New York: Springer.
• Kerber, J. E. (2006). Cross-Cultural Collaboration: Native Peoples and Archaeology in the Northeastern United States. Lincoln and London, Nebraska: University of Nebraska Press.
• Little, B. J., & Shackel, P. A. (2007). Archaeology as a Tool of Civic Engagement. Lanham, MD: AltaMira Press.
• Marshall, Y. (2002). What is community archaeology? World Archaeology, 34(2), 211-219
• McGuire, R. H. (2008). Archaeology as Political Action. Berkeley, California/Los Angeles/London: University of California Press.
• Merriman, N. (2004). Public Archaeology. London: Routledge.
• Pyburn, A. K. (2008). Public Archaeology, Indiana Jones, and Honesty. Archaeologies: Journal of the World Archaeological Congress, 4(2), 201-204.
• Spector, J. D. (1993). What This Awl Means: Feminist Archaeology at a Wahpeton Dakota Village. St. Paul, Minnesota: Minnesota Historical Society.
• Smith, C., & Wobst, H. M. (2005). Indigenous Archaeologies: Decolonizing Theory. London and New York: Routledge
• Strand, K., Marullo, S., Cutforth, N., Stoecker, R., & Donohue, P. (2003). Community-Based Research and Higher Education. San Francisco, CA: Jossey-Bass
• Zimmerman, L. J., Vitelli, K. D., & Hollowell-Zimmer, J. (2003). Ethical issues in Archaeology. Walnut Creek, California: AltaMira Press.

External links

• Council for British Archaeology, Community Archaeology Forum
• http://www.britarch.ac.uk/caf/wikka.php?wakka=HomePage

• M.A.T.R.I.X. Resources for Community Archaeology
• http://www.indiana.edu/~arch/saa/matrix/la/la_res19.html

• National Park Service Technical Brief 22, Archeology and Civic Engagement
• http://www.nps.gov/history/archeology/pubs/techBr/tch23.htm

• National Park Service, Archeology for Kids
• http://www.nps.gov/history/archeology/public/kids/index.htm

• National Park Service, Public Benefits of Archeology
• http://www.nps.gov/history/archeology/PUBLIC/benefits/index.htm

• Society for American Archaeology, Public Archaeology for Archaeologists
• http://www.saa.org/Public/forArchaeologists/outreach_to_public.html