Author: Kaylee Woldum, MA
When most people think of archaeology, they think of something tangible; artifacts like pottery, tools, even lost cities being unearthed in massive excavations. But archaeology is not just defined by the things we can touch. Intangible heritage is a concept that is being adopted by more and more archaeologists as a method of reconciliation and respect for Indigenous communities and cultures across the globe.
What is Intangible, or “Living” Heritage?
To understand what I mean by intangible heritage, let’s break down what each word means on its own.
Heritage – Something inherited or passed down through generations.
Intangible – Something that is impossible to touch.
This means that intangible heritage is comprised of the non-physical which is passed down within a culture. For example, this could be stories or oral histories, songs, knowledge of sacred or natural places, cultural practices, beliefs, etc. (UNESCO Canadian Commission, 2019).
How do we Incorporate Intangible Heritage into Archaeology?
In North America and other colonized parts of the world, archaeology has been traditionally used as a means to portray Indigenous peoples and cultures as something belonging to the past—something dead. Modern archaeology is beginning to move away from its colonial roots to better represent the history and culture of Indigenous peoples. One way of doing this is through the incorporation of intangible or living heritage into the archaeological record.
Unlike tangible heritage, which has traditionally received more attention in the field of archaeology, intangible heritage is not static. It is dynamic and ever-changing, and in order to protect intangible heritage from being lost, it is essential to ensure its transmission (The First Peoples’ Cultural Council, 2020).
While archaeologists may not directly facilitate the transmission of intangible cultural knowledge, we play an important role in validating and supporting it—especially when it contributes to the protection of places that might otherwise be overlooked. For instance, sacred landscapes that lack physical traces of human modification or occupation can still hold deep archaeological significance, made evident through the stories and meanings attributed to them by descendant communities.
Oral traditions, in this context, serve a similar purpose to material remains like stone tools or built structures. They carry historical and cultural weight and should be regarded as equally valuable sources of knowledge. As more people come to recognize oral traditions as legitimate forms of historical evidence, equal to that of written records, archaeologists will be better equipped to interpret and protect these landscapes. This shift in perspective enables a more inclusive understanding of heritage, where stories and place-based knowledge are fundamental to archaeological methods and practice.
Challenging Worldviews
One of the best methods of incorporating intangible heritage into archaeology is to try to change the way people think about their own views on heritage and what is valuable within it. Understanding intangible heritage requires a conscious shift in worldview. Many of us have been taught, explicitly or implicitly, to value tangible objects, written records, and other forms of physical evidence as the most “valid” types of knowledge. However, this emphasis can cause us to overlook the histories preserved in oral traditions, sacred places, and cultural practices.
To truly appreciate intangible heritage, we must begin by acknowledging these deep-seated biases and recognizing that they shape what we see as “important” or “authentic”. This process of self-reflection can be challenging. It asks us to question assumptions that may feel natural or even obvious, especially for those of us accustomed to traditional historical or scientific frameworks. However, this discomfort is also an opportunity to grow. By actively challenging our own biases, we become better equipped to listen, learn, and work alongside Indigenous and local communities who possess invaluable knowledge that cannot be found in archives or museum displays.
If you, as a reader, are struggling to believe that oral histories could be as accurate as written records, I ask you to consider the discovery of the Franklin Expedition ships as a case study for the accuracy of oral histories. The HMS Terror and HMS Erebus were lost somewhere in the Arctic in the late 1840s, and for approximately 160 years, they were unable to be located using European records. During this time, the Inuit had been attempting to provide information as to the location of these ships based on their oral histories, but it wasn’t until the 2000s that Inuit knowledge of the ships’ locations were taken into consideration (CBC, 2014). In 2014, the HMS Erebus was located, right where the Inuit said it would be, followed by the HMS Terror in 2016.
CBC. (2014, September 9). Lost Franklin expedition ship found in the Arctic. CBC. https://www.cbc.ca/news/politics/lost-franklin-expedition-ship-found-in-the-arctic-1.2760311
Ultimately, broadening our view of what constitutes heritage is more than an academic exercise, it is an ethical and practical shift. It allows archaeologists, researchers, and the public to embrace a more diverse understanding of the past. And in doing so, we create a discipline that can better support and protect history is all its forms.
References
CBC. (2014, September 9). Lost Franklin expedition ship found in the Arctic. CBC.
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