Robin Coningham: “I think that archaeology is never neutral”

Robin Coningham is the co-editor of Archaeology, Cultural Heritage Protection and Community Engagement in South Asia

What do you love about being an archaeologist?

Robin Coningham specialises in South Asian archaeology. (Courtesy Kerala Literature Festival)

I love the element of discovery, the fact that archaeology is underpinned by science, and the interdisciplinarity. Unlike other more rigid disciplines, we tend to borrow freely. While there is a firm grounding in science, we also recognize the gaps that exist. That’s where we have to create narratives. First, we have to work out how to approach an archaeological state, and what methods to use. Then we have to prioritize data

193pp, ₹4650; Springer Verlag, Singapore

In India, there is an attempt to prove that some historical sites have Hindu antecedents. What are your thoughts on this?

I think that archaeology is never neutral. Our approaches, interpretations, and our funding can direct research in particular areas. I believe that the more science we use the more we avoid interpretations that might be imposed from elsewhere. As archaeologists, we also ought to be aware that our discipline developed at the time when nation-states were developing in Europe. Archaeology began partly as a response to the Napoleonic Wars within Europe, where one state began to impose uniformity in terms of weights, measures, calendars and laws across a mosaic of principalities and states. Archaeologists need to be extremely careful that we do not allow ourselves to be politicized because our discipline has that origin.

What kind of caution would you like archaeologists to exercise?

Thank you for asking me this question. I have been the UNESCO Chair on Archaeological Ethics and Practice in Cultural Heritage at Durham University since 2014. I am a great believer in the application of ethical practices in our work as archaeologists.

Before we start any project, we undertake an ethical evaluation of why the work that we are doing is being undertaken, and who is funding it, so that we can understand the implications of what we find. Acting with professional integrity is extremely important. This is different from a moral instinct. Ethics is a framework that helps us make decisions in difficult situations. How many people will benefit from our discoveries? Is there potential for harm? Do we trust the narrative that we have built from our findings? Are we self-critical?

We train students to think about these questions for every proposal and grant they work on. Whether we accept funding from the government, or from non-governmental organizations, we should follow ethical standards and a clear code of conduct as professionals on the field.

We take our students through a series of scenarios, and ask them to evaluate in groups what they would do. Once they have been introduced to ethics, the decision making becomes clear.

You were part of a team that excavated Lumbini, the birthplace of the Buddha. What was that like?

It was an amazing privilege! We started in 2010 but most of the sites associated with the life of the Buddha were identified over a hundred years ago. The early 19th century archaeologists followed methods and practices that were current at their time but a lot of materials were lost. Many of the sites have never been investigated because they are sacred.

I was lucky to work with a very talented team of Nepali archaeologists. We were funded not just for one or two but 12 years by the UNESCO/Japanese Funds-in-Trust, so we could approach the site carefully and patiently without racing to report. We were able to introduce archaeological geophysics, and survey what was beneath the soil in a non-destructive way.

Earlier, I used to say that archaeologists are like gamblers. At the beginning of the season, they take all their resources, and put them in one place hoping that they will find something. Now, archaeological geophysics removes that risk, because this way we understand more or less what the morphology of the buildings beneath our feet is like, without excavating.

Tell us more about the interaction between science and faith at the site.

We use magnetometry and Ground Penetrating Radar (GPR). The work is done slowly and scientifically even in spaces that are sacred. Pilgrims are not ignorant. Many of them are quite excited by archaeology. While working in Nepal, I saw how pilgrims reacted the deeper we got and reached soils that were contemporary with the lifetime of the Buddha.

As archaeologists, we tend to think that we are the experts, and our scientific narrative is the most powerful one. It is humbling to meet pilgrims. Without their belief, the site is nothing.

A team of archaeologists excavating ancient structures at a site near Nagpur in India (Shutterstock)

You have co-edited a volume called Archaeology, Cultural Heritage Protection and Community Engagement in South Asia along with Nick Lewer. How would you describe the role of community engagement in archaeology?

Traditionally, archaeologists working within South Asia, and across much of the globe, have focused on science and not interacted much with those who live around a site. When I was a student, our work as archaeologists was mainly for museums and academic audiences. If you look at the projects we run now, they are entirely different. We engage the community before we start excavating. We co-design with them. We train local guides so that they understand the significance of what we do. We also run community festivals to share our work with school teachers, who bring children along. It is so important to remember that the fences we put up aren’t there to keep people out. They are to meant for safety. It is wonderful to watch children participate in competitions where they get to imagine what ancient cities and shrines looked like. They love drawing and talking about it. We also have women’s cooperatives setting up stalls to sell their handicrafts, which are a form of tangible heritage.

We want to communicate that everyone is welcome, and that not being literate should not be a barrier. Community custodianship is far more successful than a top-down approach.

Chintan Girish Modi writes about books, art, music and films. He can be reached @chintanwriting on Instagram and X.