Central governments have controlled cultural heritage management in most African countries since colonial times. Focusing on Tanzania, the authors here argue that heritage sites are at risk from the institutions tasked with managing them, citing an institutional reluctance to protect threatened sites, delegation of responsibility to unqualified organisations, inappropriate development of sites as income-generating entities and a resistance to working with and recognising local community initiatives. The deleterious impacts of such management are explored through four case studies, which the authors hope will help sound an alarm in the international community and provoke calls for a national review of policy.

Archaeological research in the Ndali Crater Lakes Region (NCLR) in western Uganda has contributed significant insights into first millennium AD multilingual communities. These diverse communities, sharing food ways, ceramic technologies, and ritual beliefs, are traced to Bantu speakers who interacted with Sudanic speakers who made Kansyore ceramics. One of the significant exchanges of cultural beliefs was the adoption of Kansyore burial urns by Bantu makers of Transitional Urewe and Boudiné ware (Early Iron Age). This article provides additional evidence for a region of tropical Africa where burials are well preserved. These conditions allow unusual opportunities to assess syncretism in ritual treatments of the dead, using funerary practices that add significantly to evidence previously documented in the NCLR. Ritual interment of the dead on western caldera rims, where celestial renewal is assured, shows long-term continuities through documentation of later Bigo-period burials.

Recent archaeological and paleoenvironmental research in the Ndali Crater Lakes Region (NCLR) of western Uganda provide important new insights into anthropogenic impacts on moist forests to the East of the Rwenzori Mountains. This research significantly changes previous interpretations of paleoenvironmental records in western Uganda and helps to distinguish climate change from human impacts. By drawing on multiple sources such as historical linguistics, archaeological evidence, and environmental proxies for change, a new picture emerges for a region that was a cultural crossroads for early Bantu-speakers and Central Sudanic-speakers between 400 BCE and 1000 CE. Detailed archaeological data and well-dated sites provide fine-grained evidence that closely fits episodes of significant environmental change, including a later and separate phase of forest clearance, soil degradation, and lake pollution caused by the saturation of the landscape by Bigo-related populations between 1300 and 1650 CE.Fresque de changements environnementaux induits par l'homme et le climat dans l'ouest de l'Ouganda : la r & eacute;gion des lacs du crat & egrave;re de Ndali De r & eacute;centes recherches arch & eacute;ologiques et pal & eacute;oenvironnementales dans la r & eacute;gion des lacs du crat & egrave;re de Ndali (NCLR), dans l'ouest de l'Ouganda, donnent de nouvelles indications importantes sur les impacts anthropog & eacute;niques sur les for & ecirc;ts humides & agrave; l'est des Monts Rwenzori. Ces recherches modifient de mani & egrave;re significative les interpr & eacute;tations pr & eacute;c & eacute;dentes des traces pal & eacute;oenvironnementales dans l'ouest de l'Ouganda et aide & agrave; distinguer changements climatiques et impacts humains. En s'appuyant sur des sources telles que la linguistique historique, les preuves arch & eacute;ologiques et les indices de changements environnementaux, une nouvelle image & eacute;merge pour une r & eacute;gion qui a & eacute;t & eacute; un carrefour culturel pour les utilisateurs des premi & egrave;res langues bantoues et soudaniques centrales entre 400 avant notre & egrave;re et 1000 de notre & egrave;re. Des donn & eacute;es arch & eacute;ologiques d & eacute;taill & eacute;es et des sites bien dat & eacute;s fournissent des preuves fines qui correspondent & eacute;troitement & agrave; des & eacute;pisodes de changements environnementaux importants, y compris une phase ult & eacute;rieure et distincte de d & eacute;frichement des for & ecirc;ts, de d & eacute;gradation des sols et de pollution des lacs caus & eacute;e par la saturation du paysage par des populations li & eacute;es & agrave; Bigo entre 1300 et 1650 de notre & egrave;re.

Archaeological and environmental research by an international and interdisciplinary team opens new perspectives into the settlement histories of Kansyore, Early Iron Age, and Bigo period peoples in the once forested regions of the Ndali Crater Lakes Region (NCLR) of western Uganda. The research examines the role of Kansyore agropastoralists and their Early Iron Age and Bantu-speaking contemporaries in remaking a once forested environment into a forest-savannah mosaic from circa 500 BC to the end of the first millennium AD. Archaeological settlement and subsistence evidence is examined within a framework of social interaction of Sudanic speakers with Bantu speakers, drawing on historical linguistics and environmental studies to arrive at a new synthesis of late Holocene history in western Uganda. This perspective also unveils the significance and chronology of Boudine ware, a long enigmatic ceramic tradition that we identify as contemporary to Transitional Urewe and deeply influenced through social interactions with those making Kansyore ceramics and inhabiting the same landscape. Using archaeological evidence from fifteen sites and multiple burials spanning from 400 to 1650 calAD, new views of ceramic histories, lifeways, and symbolic values are revealed, including Bigo period settlements that arose in what was an environmental refugium beginning in the early fourteenth century AD. This research also shows that the Kansyore of the forested region east of the Rwenzori Mountains had greater affinities to late Holocene archaeological evidence from western Equatoria, in the southern South Sudan, and Kansyore Island, Uganda, than it does to the Kansyore in eastern Kenya.

Archaeologists tend to rely on scientific methods to reconstruct past histories, an approach that can alienate local indigenous populations and limit the potential of archaeological research. Essays in this volume argue that listening to and learning from local and descendant communities is vital for interpreting the histories and heritage values of archaeological sites.

British Colonial governments in eastern Africa became deeply involved in the protection and conservation of Protected Areas, zones of high value for natural history and wildlife. Often such areas were created without consideration of community interests and management expertise. Centralized power and decision-making militated against local engagement. This trend was accompanied by parallel developments in the heritage sector, which initially focused on the creation of institutions to facilitate the preservation of sites declared as national monuments in the respective colonies. Such institutions were given the mandate to ensure the security and conservation of the monuments, to investigate the history/archaeology of the respective colonies, and to provide permits to researchers. These institutions continue to document and preserve heritage sites and issue permits, but their strong application of central control has diminished local attempts to manage and develop heritage sites. Using Tanzania as a case study, this paper examines how the Division of Antiquities has come to mimic the Division of Wildlife's failure to respond to community needs and initiatives—part of the colonial legacy of central control and maintenance of institutional interests before service to public concern.

This chapter critically discusses the current heritage management processes deployed at the Sigiriya World Heritage site in Sri Lanka, a significant tourist attraction. We examine the current condition of the site and the lack of involvement of the associated communities in its management. Through a series of inquiries among healers, artisans, and irrigation managers, new insights are gained into indigenous heritage values and meanings that are separated from heritage values assigned to Sigiriya. These insights compel an argument for the necessity to incorporate the ideas and opinions of the traditional knowledge keepers of the ancient villages in the vast forest land around Sigiriya. We end with suggesting a template arising out of local analyses for changing the management protocols at Sigiriya.

Careful listening to oral traditions, a significant part of Tanzanian Haya heritage, for nearly a year led to an ancient shrine where Haya elders encouraged excavations. This was early participatory community archaeology, where indigenous knowledge and the initiative of elders paved the way to significant archaeological finds about iron technology and the enduring qualities of knowledge preserved by ritual performance. Patient apprenticeship to knowledge-keepers during ethnoarchaeological observations of iron technology also led to significant insights into inventive techniques in iron technology that otherwise would have gone unnoticed. Listening with epistemic humility, opening ourselves to other ways of constructing history and heritage, unveils heritage under treat. A forgotten massacre by German colonials, the knowledge of which has been erased by disease and globalization, was revealed and is now preserved only by listening closely to Haya elders five decades ago.

Environmentally transformative human use of land accelerated with the emergence of agriculture, but the extent, trajectory, and implications of these early changes are not well understood. An empirical global assessment of land use from 10,000 years before the present (yr B.P.) to 1850 CE reveals a planet largely transformed by hunter-gatherers, farmers, and pastoralists by 3000 years ago, considerably earlier than the dates in the land-use reconstructions commonly used by Earth scientists. Synthesis of knowledge contributed by more than 250 archaeologists highlighted gaps in archaeological expertise and data quality, which peaked for 2000 yr B.P. and in traditionally studied and wealthier regions. Archaeological reconstruction of global land-use history illuminates the deep roots of Earth's transformation and challenges the emerging Anthropocene paradigm that large-scale anthropogenic global environmental change is mostly a recent phenomenon.

Archaeologies of Listening provides a fresh and bold look at how archaeologists and heritage managers may enhance their capacity to interpret and understand material culture and heritage values. By listening closely to indigenous voices and to those who have long-term relationships with the landscape, deeper empirical understandings are brought to interpretations. Drawing on the founding principles of anthropology, Archaeologies of Listening demonstrates the value of cultural apprenticeship, an almost forgotten part of archaeological practice. The authors argue that epistemic humility is central to creating relationships of equality and mutuality, critical components in an anthropological archaeology that overcomes a narrowly scientific approach. By embracing a humanistic perspective with people-centric practice and ethics, this volume points the way to reawakening the core principles of anthropology in community archaeology and heritage studies.

This chapter introduces the foundational principles of Archaeologies of Listening. It takes the reader back to the genesis of anthropological method as well as the debates that have influenced attitudes toward indigenous knowledge and oral traditions over the last century. It critically examines the failure of “New Archaeology” to employ anthropological methods and proposes a complementary practice that does not eschew science but advocates a broader practice incorporating empirical evidence from those with deep experience with material cultures and landscapes. This chapter brings into focus how a richer interpretative posture occurs when we open our practice to the knowledge of others by employing the principles of apprenticeship and patience when working with communities. By putting into action the principle of epistemic humility, alternative views of the past open as do alternative ontologies that structure how the archaeological record is formed and heritage is performed.

A major problem facing North American approaches to historical archaeology is the exclusionary manner in which the discipline is defined. By confining historical archaeology to the era of capitalism and colonialism, we declare that the indigenous histories of many areas of the globe are of no interest to such an intellectual agenda. If we practice an historical archaeology that only valorizes the colonial experience, then what happens to history making that engaged cultures in the pre-capitalist and pre-modern era? Such approaches separate the histories of people in Africa from those of the West, and, is in effect, academic apartheid. To remedy this disjuncture, we interrogate how historical archaeology may escape the bounds of implicit racism in its denial of historicity before literacy. We suggest that breaking the chains of exclusion is the only way to realize an inclusive archaeology sensitive to all history making projects.

Abstract Several trends in the historical scholarship of Africa require recognition and remediation. The first is a quickly shrinking interest in African history of the past two millennia, with a shift in emphasis to early hominins and to the modern period. The precolonial history of Africa, once a subject of considerable excitement for historians, historical linguists, and archaeologists, is fading from interest. The high cost of interdisciplinary research is one reason, but a deeper, more alarming cause is the rapid erasure of oral traditions by globalization, disease, and demographic changes. Archaeologists and heritage experts are faced with a need to find innovative means to investigate and recover historical information. One proven path is partnerships with communities that want to initiate research to document, recuperate, and preserve their histories. Community approaches in other world regions have shown important research results. Adapting some of the philosophy and methods of other experiments as well as innovating their own approaches, archaeologists and heritage managers in Africa are increasingly involved in community projects that hold out significant hope that the quickly disappearing oral and material history of Africa can be preserved and studied into the future. Two case studies—one from the Haya people of Tanzania and the other from the Boreda Gamo of Ethiopia—illustrate that long-term and trusting partnerships with local groups lead to important historical observations and interpretations. Such collaborations also lead to thorough documentation and preservation of historical sites and information that otherwise would be lost to posterity. Moreover, they account for the ability of local groups to initiate and to conduct their own research while recognizing local control over heritage and history.