*Corresponding author - kelsey.pennanen1@ucalgary.ca 

 

Pennanen, K. & Guillet, L. (2020). Experiential learning and archaeology: reconciliation through excavation. Papers 

on Postsecondary Learning and Teaching, 4, 58-67.  

EXPERIENTIAL LEARNING AND ARCHAEOLOGY: 

RECONCILIATION THROUGH EXCAVATION 

Kelsey A. Pennanen1* and Lynnita-Jo Guillet2  

University of Calgary1 and Lakehead University1  

The discipline of archaeology is uniquely positioned to allow for inclusion of culturally 

appropriate curricula to be incorporated into student learning objectives as mentioned 

in the 94 Calls to Action by the Truth and Reconciliation Commission of Canada 

(2015). In this paper the authors discuss the creation, implementation, and qualitative 

feedback of a community-directed and curriculum-based education program 

developed by graduate students that uses archaeology to mediate student learning and 

meet curriculum goals in both classroom and land-based environments. This 

experiential learning initiative involves graduate and undergraduate students, and 

students from a local Indigenous community and the surrounding area. Feedback from 

educators and student participants, both Indigenous and non-Indigenous found that 

the experience fostered a deeper understanding of longstanding histories of the land 

and increased cultural appreciation. The paper outlines program development, 

curriculum connections, community engagement, as well as educator and student 

feedback. This programming can be used as a framework, and the creation of local 

and place-based education initiatives is encouraged within other disciplines to 

facilitate pedagogy for reconciliation. 

 

Key Words: Archaeology; Reconciliation; Calls to Action; Experiential Learning; 

Student Inquiry 

Universities and public organizations have a moral imperative to support the process and 

the product, or material, we use to educate while honouring the true principals of collaboration. 

The Archaeology Aboriginal Youth Engagementi program aims to respectfully engage with local 

communities on Blackfoot territory, and the program fosters a mutually beneficial working 

relationship with Siksika Nation. In this paper we outline the development of this program 

through to program outcomes to provide an example to facilitate outreach and community 

engagement in other disciplines. This centers on the discussion of the value and importance of 

community engagement and co-development in the context of the Archaeology Aboriginal 

Youth Engagement program, and to share some of the feedback from participants and educators. 

This program explores archaeology to facilitate reconciliation through experiential learning and 

based on outcomes provides a new opportunity to move forward in development of similar 

programs that recognize these vital components.  

Alexa Scully (2012) stated that local and place-based education can allow students to 

“experience the history of their land with cultural and territorial specificity” (p.156). The 

embodiment of Indigenous knowledge can rely on place-based processes that include awareness 

of cultural practice and beliefs (Robson et al., 2009). Programs that engage youth outside of the  

classroom have been widely recommended (Hamilton, 1980), through engaging the learner more  



Pennanen & Guillet (2020) 

59 

actively in learning. Other programs of a similar nature, such as Arellano, Friis, and Stuart 

(2019), that use Indigenous-led land-based learning were found to encourage cultural dialogue 

and mutual respect. Studies that incorporate archaeology have also been found to enhance 

students’ appreciation of the relevance of the past (Giles, Cobb & Debert, 2010). As learning 

results from the synergetic transaction between the person and the environment (Kolb & Kolb, 

2005), programming that brings students to the Nation allows for deeper learning as students 

become fully immersed in culture and history. Archaeology is the study of objects that remain of 

past human activities and the discipline can be used for enhancement of education, promoting 

enthusiasm, engagement, and excitement about the past that lie at the foundation of student 

inquiry (Rop, 2002). The main research questions discussed are;  

i) Can archaeological programming aid in answering the Calls to Action put forth by 
the Truth and Reconciliation Commission of Canada? 

ii) Does archaeological curriculum-based programming provide an avenue for deeper 
connections to land and increased cultural appreciation?  

Success measures include a program where participants develop a natural curiosity for 

studies of the past, and a new appreciation of the diverse and complex history of this land, with 

enthusiasm to explore it.  

PROGRAM DEVELOPMENT 

The University of Calgary launched the Program for Public Archaeology in 2008 to foster 

engagement with the local Siksika community in the archaeological excavations taking place at 

Blackfoot Crossing Historical Park on Siksika Nation. After the initial success of this program, a 

need was identified to engage local Siksika youth in a meaningful way. In order to address this 

need, the Archaeology Aboriginal Youth Engagement program was developed in 2016 to involve 

students from the Nation, and from the surrounding communities, to participate in the 

archaeological dig. The program and excavations are run through the University of Calgary’s 

Department of Anthropology and Archaeology field school. The first years of the program were 

sponsored by The Calgary Foundation and the Archaeological Society of Alberta, and funding 

continues through the University of Calgary.  

Learning through thinking, perceiving, and experiences on the land, while using the 

discipline of archelogy, is the foundation of the program and the experiential learning 

opportunity for the learners. Development of the program involved collaboration with 

individuals from Blackfoot Crossing Historical Park and Old Sun College on Siksika Nation. 

This program aims at responding to Canada’s Truth and Reconciliation Commission’s (TRC) 

(2015) 94 Calls to Action through the inclusion of unique culturally appropriate and community-

based programming to classrooms. Examination and critique of the program and activities, as 

well as continued self-examination, co-construction, and consultation is central to ensuring that 

as an ally to truth and reconciliation, programming developed is a benefit to student learning and 

aligns with community education goals.  

PLACE-BASED EXPERIENTIAL LEARNING  

High school students from Siksika Nation, and middle and high school students from the 

surrounding communities, as well as the City of Calgary are invited to participate, and thus far 



Pennanen & Guillet (2020) 

60 

the program has reached eight schools and a total of 161 students, most of which are local First 

Nations students. As experiential learning has been acknowledged to be less efficient and 

generalizable than symbolic classroom learning (Hamilton, 1980), integrating an approach that 

includes both conventional classroom-based schooling to lay foundation for the excavation 

experience was deemed necessary. Therefore, graduate student staff developed the program to 

consist of a full day in the classroom taught by graduate students in archaeology and Siksika 

Nation Ceremonial Knowledge Keeper Kayiihtsipimiohkitopi (Kent Ayoungman), who has gone 

through many transfer ceremonies on spiritual ways of knowing of the Blackfoot (Bastien, 

2004). The day consists of presentations to the students about Blackfoot Ways of Knowing, 

followed by a presentation on the fundamentals of archaeology, the scientific method, and a 

discussion of culture history, the contact period, and how archaeology can be used to connect 

and support Blackfoot oral history and knowledge. The rest of the day is spent with the students 

completing curriculum-aligned hands-on activities relating to archaeology. The curriculum-

aligned activities were developed by graduate students to align with the core pillars of the 

Alberta Curriculum set by the Ministry of Education for grades 6-12 and cover topics including 

language skills, science, social studies, art, and mathematics. Activities and questions are 

moderated based on information provided but use many of the same hands-on materials. Objects 

have the power to inspire, inform, excite, and educate, and they can be used to acquire specific 

knowledge, but also for transferable skills such as communication and teamwork (Chatterjee, 

2011). As excavation is a team-based practice, classroom-based activities are suggested to be 

conducted in groups of two or three.  

As relevant as they are, topics in archaeology are often lacking or omitted from social 

studies and other pre-determined curricula (Eisenwine, 2000), although enquiry-based learning 

practices stemming from archaeology have been compared to a form of educational excavation 

(Giles et al. 2010). The learning outcomes of this program aimed to aid in answering the Truth 

and Reconciliation Commission of Canada (2015) 94 Calls to Action by providing culturally 

appropriate curricula, through the inclusion of Indigenous people’s historical contributions and 

providing an opportunity to integrate Indigenous history into a classroom setting. The classroom 

activities include the anatomical reconstruction of an entire buffalo (iinnii) skeleton, while 

answering questions relating to traditional uses of the bison. An introduction to stone tool 

manufacture and the evolution of hunting technology on the Plains using examples of throwing 

spears, bows and arrows, based on projectile points, is conducted and related to traditional 

stories. Connections for local learning can become incorporated into the Grade 7 Aztec-centered 

social studies content within the curriculum outlined by the Province of Alberta through the 

linking of the atl-atl (throwing spear) technology, first used by Blackfoot and later adopted by 

the Aztec, as evidence of wide-scale interactions between Indigenous groups prior to 1800AD. 

Learning outcomes include gaining a better appreciation for the far-reaching influences and 

complex trade relationships that were occurring prior to European contact. Research on the 

ancient DNA of canine bones from the archaeological site creates connections for learning that 

aligns with Grade 11 Biology curricula. These activities provide background knowledge for 

archaeological excavation theory and methods used in archaeology. Providing necessary 

background of the knowledge objects can provide allows for appreciation of the significance of 

artifacts and the respect and maturity necessary to handle them during excavation. Program 

coordinators felt this classroom day is an important step in the learning process and allows 

students time to reflect before their participation in the archaeological excavation. Results found 

this allows students to be more respectful and engaged during participation in the excavation.  



Pennanen & Guillet (2020) 

61 

ARCHAEOLOGICAL EXCAVATION  

Archaeology is often perceived as something that is studied in faraway lands and conjures 

images of Egyptian pyramids or England’s Stonehenge. Many don’t consider the vast history 

beneath our feet here in Alberta, comprised of monumental defensive architecture remaining of 

thriving trade villages, medicine wheels, or the landscape-altering feats of technology evidenced 

by buffalo jumps. The second part of the program attempts to promote appreciation for local 

history through having students participate in archaeological excavations at Blackfoot Crossing 

Historical Park on Siksika Nation.  

Site Background 

The archaeological excavations take place at the Cluny Fortified Village Site (EePf-1) 

which lies within the Blackfoot Crossing Historical Park boundary. The site is near soyohpoiwko, 

the Blackfoot name for the “ridge under the water” which was a significant crossing of the Bow 

River in Blackfoot territory, making this area part of a natural highway in the past. The banks at 

soyohpoiwko would eventually become the location where the significant Treaty 7 was signed, 

with Chief Crowfoot acting as signatory on behalf of Siksika Nation. Students are informed of 
this history and the significance of this place. Through this experience on the land students can 

ask questions to Knowledge Keepers, hear Blackfoot being spoken, share stories of Na’pi, and 

share in the re-discovery of knowledge. Through the interaction of high school students from the 

Nation and surrounding communities with students from the University of Calgary, a sense of 

pride, interest, and understanding is fostered to create steps toward reconciliation. It also defines 

the base of place-based education while committing to the principles of recognizing the Land, 

Language, Community and Culture of a Place. 

Prior to commencing the excavation, Kayiihtsipimiohkitopi (Kent Ayoungman) conducted 

a ceremony for student participants from the University of Calgary, as well as students from 

Siksika Nation High School. Indigenous learners can use place-based Indigenous education “as a 

tool of resurgence and sovereignty” (Scully, 2012, 148). For non-Indigenous learners, place-

based education can be used “to disrupt racialized perceptions of Indigenous peoples and to 

create awareness of the cultural location of all peoples and pedagogies” (Scully, 2012, 148) and 

to foster cross-cultural understandings. In order to implement Kolb’s Cycle of Experiential 

Learning (Kolb, 1984), reflection time was provided at the beginning and end of the day. When 

students arrive at Blackfoot Crossing Historical Park before they are taken down to the site, they 

are taken to overlook the valley that contains the site and are shown various features in the 

landscape, such as the river and significant places such as soyohpoiwko to place the location 

within the context of the landscape. At the end of the day, students are again taken to the lookout 

and told to reflect on the lessons gained throughout these experiences.  

During the excavation, student participants in the program are paired with University of 

Calgary ARKY 306 Field School students and taught the basics of excavation methods and 

receive direct feedback and support. As experiential learning includes different types of 

individualized and group learning experiences (Gieger, 2004), the students participate in the 

hands-on exploration of the past though digging, screening, and recovering objects and activity 

areas of the past. Students’ active engagement in the research process can affect construction of 

knowledge (George, 2005), and archaeology allows for primary sources of evidence of history to 

be discovered, allowing for re-interpretations of history and incorporation of Indigenous 

worldviews directly into primary methods. The field school students benefit from valuable 

mentorship experiences, and both students and participants subsequently become co-inquirers in 



Pennanen & Guillet (2020) 

62 

the exploration and learning (D’Souza & Ferreira, 2019). The pairing of University of Calgary 

students and high-school student participants allows high school students to engage in 

conversations with post-secondary students in an informal environment, allowing them to 

potentially explore personal interests and opportunities in post-secondary education. University 

of Calgary students are also provided the opportunity to experience Blackfoot cultural activities 

through programming offered at Blackfoot Crossing Historical Park. Object-based learning has 

been studied for being an effective tool for use with Museum collections, and this program 

further builds on that foundation through objects uncovered. Objects can be used to inspire 

discussion and more lateral thinking (Chatterjee, 2011). Through asking the students firsthand to 

interpret their findings using previous examples or by using previous cultural experiences to 

draw upon.  

As the program developed, it has grown to incorporate a greater classroom-community 

linkage (Cantor, 1995). Archaeology is shown to have positive benefits through interdisciplinary 

instruction in middle-school classrooms (Eisenwine, 2000), success is demonstrated through 

retention, understanding, and retaining information concerning conservation of archaeological 

resources. Also, new or increased appreciation for First Nations culture and history is a 

demonstrated outcome, as history is brought to life through experience. Experiential learning 

theory takes place when students are immersed in a culture. High School students both on and 

off the Nation are consistently enthralled with the idea that history can be discovered beneath 

their feet, all over the landscape. The belongings contained in the ground add a 3rd 

dimensionality to the landscape as students peel back the layers of dirt like the pages of a book to 

learn how people lived on this landscape through that practice.  

Being on the land demonstrates the distinct relationship between the people, environment, 

and geography, as well as animals and plants (Bastien, 2004). A scientific approach is applied in 

archaeological methodology, in the excavation technique as well as data analyses. But that is 

only consequential if you incorporate language and stories to bring meaning to these 

interpretations and understandings. History and science can be taught through archaeology in 

capturing the meaning behind student learning. Brian Gieger (2004, p.166) suggested that 

students can learn ethics, character, and a more in-depth understanding of citizenship through the 

planned study of archaeology. Through the knowledge shared by Kayiihtsipimiohkitopi (Kent 

Ayoungman), and through this program a further growth in personal curiosity is instilled. 

Through a direct connection between iinii (buffalo) bones identified in the classroom and the 

recovery and recognition of those bones firsthand from the dig and after observing traditional 

food preparation is significant. Through this connection, meaning and life are brought to the 

objects that are uncovered from the ground, facilitating learning, interest, and appreciation. 

These allow students the ability to connect theory with experience and thought with action; as 

well as to see the relevance of the academic subject to the real world; to develop a richer context 

for student learning (Gieger, 2004, p.166).  

STUDENT INQUIRY 

Archaeology is a discipline that walks the lines of science and humanities inquiry, using 

techniques, methods, and theories that were borrowed and developed from both science and art. 

Archaeologists rarely think of their practice in relation to teaching and learning theory, but many 

archaeologists have been employing experiential learning theory for decades (Nassaney, 2004). 

Experiential learning theory (ELT) defines learning as “the process whereby knowledge is 

created through the transformation of experience” (Kolb, 1984, p.41), and ELT helps provide 



Pennanen & Guillet (2020) 

63 

guidance for applications by helping people improve their learning and designing better 

processes in education and development (Kolb, Boyatzis & Mainemelis, 2001). Archaeology can 

be used to apply experiential learning to aid in meeting curriculum goals as well as answer calls 

by the TRC, as students learn to apply archaeological methods to real world problems to preserve 

and interpret heritage sites. This example of collaborative research draws from partnerships 

between public agencies such as the university, and Indigenous communities, and illustrates the 

benefits of this approach for learning (Nassaney, 2004). 

Although experiential learning theory has been studied in many disciplines, K-12 

education accounts for a relatively small number (Kolb et al., 2001). The program presented 

therefore provides a contributable example for this area of study in a relatively unique and often 

overlooked discipline. To follow along the thread of student inquiry, this program was developed 

and implemented by graduate students studying archaeology. In addition to their research, 

coursework, and teaching requirements, graduate students, as potential future faculty to engage 

in the scholarship of teaching and learning. Programs such as this allow gaining practical 

experience and develop and advance teaching programs using research-based pedagogical 

strategies and scholarly approaches to research in teaching (Reano, Masta & Harbor 2019). The 

opportunity for graduate students to take an active role in teaching, particularly while engaging 

actively in the scholarship of teaching and learning, can be immensely beneficial, and this study 

provides an example of how this can be achieved. Further continuing along the thread of student 

inquiry, students engaged in the program become immersed in this experience and begin to 

formulate their own questions and through reflection, becoming active participants in learning.  

Having the archaeological dig as the classroom allows students to participate in learning 

based on the learning style of the student, wherein the watchers can participate through for 

reflective observation, and the doers can choose to more fully take part in the excavation for 

active experimentation (Kolb et al., 2001). The entire experience can also be contextualized as an 

‘edventure’. A combination of education and adventure wherein people come together to make 

sense of local history and culture and this experience can facilitate learning encounters with 

people and place (Beard, 2010). Through the experience of exposing students to the local 

Indigenous community, this program aids in providing tangible and new perspectives on 

colonialization and Canadian history. Students learn to see historical knowledge as influenced by 

political structure and controversy as much as modern day, and gain insight into civics lessons 

through understandings that communities consist of audiences with different visions and 

interpretations of history (Nassaney, 2004). Experiencing cultural practices provides a learning 

experience with a greater appreciation for time-depth and intricacies of First Nations culture that 

many students in rural Alberta do not receive. As a way of attempting to create allies, these 

experiences and lessons gained can make strides in steps towards reconciliation through 

patience, understanding, and appreciation (Pratt et al., 2019).  

Student Participant Feedback 

Based on qualitative feedback received through narrative inquiry, as well as methods of 

participant observation, feedback from student participants indicate positive, enthusiastic 

responses from participants in the program. During excavation, the University of Calgary field 

school students reported that the high school students were excited to take part in excavations 

and asked numerous questions regarding the excavation, as well as personal conversations 

regarding continuing education. Feedback reported stated that participating high school students 

seemed intrigued about the education necessary to continue in archaeology. Both the high school 



Pennanen & Guillet (2020) 

64 

participants as well as the U of C students stated that they benefitted positively from the 

experience. 

The positive benefits of this program are outlined by a Grade 11 student participant from 

Siksika Nation in describing their experience in the program in 2017:  

"The fact that our people used to cross this river, cross this bank to trade, makes it the 

ideal place to learn. It is a real-world classroom that teaches me more than just history. 

It's important for me to do this because then I can tell my kids and my grandkids that 

I had a chance to be a part of your ancestors' way and to give them an understanding 

of what it [was] like. It's really empowering for myself as a Niitsitapi, Blackfoot 

person; these are things that [we] are finding in my own backyard. When you’re in a 

generation where you’re losing your culture, you’re losing your language, to be 

brought here to get more understanding, it’s amazing. Spiritually I feel connected, 

emotionally I feel connected, and to be physically connected, it brings it all together.” 

(Collins, 2018; Fortney, 2018)  

Experiential learning allows for ideas to be re-formed through experience (Kolb, 1984), 

therefore, instead of focusing on distinct outcomes of learning, reconciliation is hoped to be 

achieved through these experiences within the community, and mutual benefit for non-

Indigenous student participants to begin to gain better understanding of Canada’s complex 

colonial history. Student contributors stated that they gained new knowledge having participated. 

One non-Indigenous student that participated in the program stated that they “learned more about 

First Nations culture and history from one day on the site than I have from sitting in Social 

Studies class all year”. Getting students outside of the classroom and becoming immersed in 

culture firsthand allows for achievement of learning outcomes through experience.  

Educator Feedback 

A finding of the outcomes of this work, that parallels findings by Eisenwine (2000), was 

that all teachers who participated in the program were in unanimous support. Educators stated on 

numerous occasions that they were grateful for this opportunity to supplement and complete their 

curriculum goals and were impressed at the program’s strategy in aiding reconciliation efforts 

through inclusive programming options. Indigenous educator Lisa Calf Robe from Siksika Nation 
High School, stated that: 

“I’m amazed by what this site has to offer, and our students are so proud that this is on 

their land, in their home, I’m so happy that we’re doing this program with the 

University of Calgary. It’s important for our students to know that their culture is being 

taught out there, that’s it’s valuable. Many of our students who are of Blackfoot 

descent and who reside within the Blackfoot traditional territory do not know of the 

significant value our past grandfathers and grandmothers have had in traditional 

knowledge and daily living. These types of programs enable our students to become 

aware and gain tools to begin or increase aspects of traditional Blackfoot people 

(Niitsitapiiks). It is through the help and guidance of the archaeology program that 

gives us these opportunities for our students to learn how once we had lived and carried 

on daily aspects. We trust that our students will become resilient, competent and 

knowledgeable learners on their educational path within our schools. This program has 

allowed our students to do just that and to be proud of where they come from.” 



Pennanen & Guillet (2020) 

65 

She further stated that she did not have opportunities to take part in programming such as 

this when she was in school and wants to create the opportunity for students to experience 

culturally specific curriculum (Fortney, 2018). Another non-Indigenous educator from James 

Fowler High School in the city of Calgary stated that: 

“going to the site was really exciting, and the focus on explaining how the origins of 

the site were learned from Siksika elder One Gun, as well as the traditional lifestyle of 

the Indigenous peoples who lived at the village was very empowering for our 

Indigenous students. It was an experience that promotes the Calls to Action and build 

on the reconciliation process when all students are exposed to the history of the 

Indigenous peoples of southern Alberta.”  

Therefore, based on educator and participant feedback, as an exploratory strategy, this 

program was deemed valuable and successful in meeting its goals of addressing the research 

questions to promote a deeper understanding of history and create pedagogy for reconciliation. 

CONCLUSION 

It is through the example of the success of the Archaeology Aboriginal Youth Engagement 

program that other disciplines and areas of expertise take this model and further explore and 

reflect on how their disciplines can develop outreach programs and create opportunities for 

experiential learning. Experimentation into programs for youth has been urged (Hamilton, 1980) 

and by incorporating programs such as this, graduate and undergraduate students gain experience 

in teaching and learning scholarly approaches, and K-12 students are provided the opportunity 

for experiential learning in new environments. This program has fostered new partnerships, 

curiosities, and interests and aids in answering Calls to Action and supporting reconciliation 

through improving relationships, facilitating learning, and positively benefiting student 

experience. Collaboration ensures place-based curriculum principals are implemented in design 

and development. This program is just beginning its inquiry into improving student learning, and 

in future years will gather student feedback in a systematic manner to ensure student learning 

objectives are met with success. The process of program development has enriched the students 

and staff at the University of Calgary on the process of true collaboration and the process of co-

construction of educational goals for students of Siksika Nation. It is our hope that this model 

can be applied across disciplines to encourage collaboration and development of richer and more 

meaningful partnerships with local First Nations communities and to create partnerships with 

Indigenous associations to benefit continued student learning.  

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i For the purpose of this paper, the terms Aboriginal, Indigenous, and First Nations are used 

interchangeably. We are using the term Aboriginal as that was the name of the Youth 

Engagement Program when it was developed. We recognize that the Canadian government is 

taking UNESCO’s lead and moving towards full incorporation of the term Indigenous in policy. 

The term First Nation is respectful of space and place of the program with specific First Nations 

being named. All are used with good intention.