Beginning field work in 2016, Kamden Nicholas has a variety of experiences relating to archaeological work from the beginning stages of site surveys to artifact processing and cataloging. Being able to navigate the different institutions they find themselves in, Kamden has developed a unique take on what it means to operate in a trauma informed manner. As a Mi'kmaw archaeologist, Kamden has often found themselves caught between individuals and institutions which don't necessarily align with her indigenous values. Being trauma informed, Kamden has been able to take these experiences, both good and bad and apply them to her day to day work as she continues her work in the sector. 

Over the past decade, a growing number of archaeologists have used collaborative community-based (CBPR) methods to document the history of residential schools in the United States and Canada.  While tribal collaboration is critical, archaeologists' increasing engagement with individual experiences of historical trauma through oral history interviewing can also benefit from a more interpersonal approach to research. We draw on concepts within trauma-informed psychotherapy, particularly the principle of cultural humility, to propose a new method for engaging in research on the residential school experience. A trauma-informed approach to archaeology can help develop a shared understanding of the connection between individual experiences at residential schools and community experiences of trauma, the relationship between cultural norms and individual needs, and the linkages between historical experiences of colonialism and contemporary forms of oppression. Cultural humility as a trauma-informed framework can provide guiding principles that extend beyond the clinical environment to help create research protocols that honour the lived experiences of Indigenous communities. Ultimately, we see cultural humility as a long-term approach to relationship building that maintains trust between Indigenous communities and archaeologists and fosters cultural reclamation as a form of healing. 

Indigenous graduate research occurs at the intersection of Indigenous and Western worlds, and it is not uncommon for Indigenous students to experience internal conflict as worlds collide. Feelings of stress, heightened emotions, and a struggle to hold onto a sense of self are not rare. As a woman of Mi’kmaw and Settler descent, I was already walking in two worlds prior to entering the world of archaeology – a discipline that has objectified Indigenous peoples, subordinated our needs, disassociated us from our pasts, and appropriated our cultures. My passion for archaeology was brought into being because I wanted to work for my community and foster a better relationship between Mi’kmaq in Ktaqmkuk and archaeology given that past research has mostly been conducted on us - not with or for us. Now, after having walked in multiple worlds, I know too well the struggle of balancing mental, emotional, spiritual, and physical well-being while having to navigate systems and spaces that do not always align with my ways of being and knowing. Even with these challenges, my path is forward, and I am focused on doing respectful, reciprocal, and relevant research done in a good way with a good heart. 

Indigenous archaeologies weave Indigenous voices, knowledge, and histories through Western archaeologies to reclaim and revive Indigenous histories and humanities erased and denied by Western archaeology. This is not an archaeology of resistance; it is an archaeology of reclaiming and revivance, weaving paths to healing and reconciliation. Archaeologists often identify the Indigenous people of Turtle Island as Asians from Asia, a culture and country that did not exist in the deep past. Yet, in many Indigenous genesis histories, Indigenous people say they have been here since time immemorial. The traditional Western archaeological story argues that Indigenous people have been in the Western Hemisphere for 12- 15 kya. Disconnecting Indigenous people from their ancient homelands and identities is violent, destructive, and ongoing. In listening to oral histories and weaving them through archaeological evidence, I argue that Indigenous people have been in the Western Hemisphere for over 130 kya. Reclaiming and rewriting deep Indigenous history and relinking Indigenous people to their ancient homelands is a path to healing for Indigenous people. Understanding Indigenous people’s links to homelands in the deep past leads to decolonizing minds and hearts and informs and addresses racism and discrimination in contemporary populations.

The concept of a trauma informed archaeology works to identify the positive and negative impacts that archaeology can have on Mi’kmaq individuals and the communities that they come from. In this presentation I will utilize my capacity as a Mi’kmaq woman working in the field and as a contractor responsible for archaeological research and community engagement, I hope to bring a unique perspective to the broader archaeological community. My goal is to create a safe space where meaningful conversations can begin the process of enacting change within the discipline where Indigenous people can enter and thrive in their archaeological careers long-term. In order for this work to succeed, non-indigenous archaeologists need to be involved and aware of the challenges that we (indigenous people) face when working with our ancestors’ belongings in such an emotionless & scientific space. Development has repeatedly damaged the relationship that Indigenous people have with the land and can negatively impact archaeological collaboration moving forward. I have seen first hand that communities can experience trauma and anger for generations if the archaeological process isn’t respected. I have also experienced the overwhelming positive impacts that can happen when 2 eyed seeing becomes more than a statement without action.