The Rogue River War (RRW) between Indigenous peoples and settlers is historically overlooked and storied through settler-colonial lenses. This essay narrates participation in a digital restorying and archaeological investigation into the war in light of digital advancements in archaeology and communication. The author coins a reflexive approach referred to as a digital constellatory autoethnographic mode of Indigenous archaeology (DCAM) and details how Snapchats, iPhone images, digital memory cards, and artifacts/belongings have sets of logic, mood, and vocalic character. DCAM demonstrates how digital media not counted as “official” data enables Indigenous and ally researchers to have more honest engagements with histories.
Alley-YoungG. (2008). Articulating identity: Refining postcolonial and whiteness perspectives on race within communication studies. The Review of Communication, 8(3), 307–321.
2.
ArvinM. (2015). Analytics of Indigeneity. In TevesS. N.SmithA.RahejaM. H. (Eds.), Native studies keywords (pp. 119–129). University of Arizona Press.
3.
AtalayS. (2006). Community-based archaeology: Research with, by, and for Indigenous and local communities. University of California Press.
4.
BayerJ. B.EllisonB.SchoenebeckN. B.SaritaY.FalkE. B. (2016). Sharing the small moments: Ephemeral social interaction on Snapchat. Information, Communication & Society, 19(7), 956–977.
5.
BeckhamS. D. (1971). Requiem for a people: The Rogue Indians and the frontiersmen. University of Oklahoma Press.
6.
BoydR. (1999). The coming of the spirit of pestilence: Introduced infectious diseases and population decline among northwest coast Indians, 1774-1874. University of Washington Press.
7.
BoylornR. M.OrbeM. P. (Eds.). (2016). Critical autoethnography: Intersecting cultural identities in everyday life. Routledge.
8.
Carrillo RoweA.TuckE. (2017). Settler colonialism and cultural studies: Ongoing settlement, cultural production, and resistance. Cultural Studies ↔ Critical Methodologies, 17(1), 3–13.
9.
ClairR. P. (1997). Organizing silence: Silence as voice and voice as silence in the narrative exploration of the Treaty of New Echota. Western Journal of Communication, 61(3), 315–337.
10.
ClassenC.HowesD. (2006). The museum as sensescape: Western sensibilities and Indigenous artifacts. In EdwardsE.GosdenC.PhilipsR. (Eds.), Sensible objects: Colonialism, museums, and material culture (pp. 199–222). Berg.
11.
CordesA. (2019). From the gold rush to the cryptocurrency code rush?: Communication of currencies in Native American Communities [Doctoral dissertation, University of Oregon].
12.
CordesA. (2020). Meeting place: Bringing Native feminisms to bear on borders of cyberspace. Feminist Media Studies, 20(2), 285–289.
CoulthardG. S. (2014). Red skin, white masks: Rejecting the colonial politics of recognition. University of Minnesota Press.
15.
CrullD. S. (1998). The economy and archaeology of European-made glass beads and manufactured goods used in first contact situations in Oregon, California and Washington [Doctoral dissertation, University of Sheffield]. http://etheses.whiterose.ac.uk/3460/2/284772_vol1.pdf
Derounian-StodolaK. E.ZabelleK. (Eds.). (1998). Women’s Indian captivity narratives. Penguin.
18.
DuranE.DuranB. (1995). Native American postcolonial psychology. SUNY Press.
19.
DuttaM. J. (2018). Autoethnography as decolonization, Decolonizing autoethnography: Resisting to build our homes. Cultural Studies ↔ Critical Methodologies, 18(1), 94–96.
20.
EndresD. (2009). The rhetoric of nuclear colonialism: Rhetorical exclusion of American Indian arguments in the Yucca Mountain nuclear waste siting decision. Communication and Critical/Cultural Studies, 6(1), 39–60.
21.
FoucaultM. (2002). The archaeology of knowledge. Routledge.
22.
GriffinR. A. (2012). I AM an angry Black woman: Black feminist autoethnography, voice, and resistance. Women’s Studies in Communication, 35(2), 138–157.
23.
HardingA. (2007). Communication in archaeology. European Journal of Archaeology, 10(2–3), 119–133.
24.
HodderI. (1989). This is not an article about material culture as text. Journal of Anthropological Archaeology, 8(3), 250–269.
25.
Jacobs-HueyL. (2002). The natives are gazing and talking back: Reviewing the problematics of positionality, voice, and accountability among “Native” anthropologists. American Anthropologist, 104(3), 791–804.
KellyC. R.BlackJ. E. (2018). Decolonizing Native American rhetoric: Communicating self-determination. Peter Lang.
28.
KingT. (2003). The truth about stories: A Native narrative. House of Anansi.
29.
LakeR. A. (1991). Between myth and history: Enacting time in Native American protest rhetoric. Quarterly Journal of Speech, 77(2), 123–151.
30.
LakeR. A.HiebertT.RobbinsC. (2018). Decolonizing reconciliation: Art and conciliation from the ground up among Canadian Aboriginal peoples. In KellyC. R.BlackJ. E. (Eds.), Decolonizing Native American rhetoric: Communicating self-determination (pp. 27–47). Peter Lang.
31.
LaRocqueE. (2010). When the other is me: Native resistance discourse, 1850-1990. University of Manitoba Press.
Moreton-RobinsonA. (2015). The White possessive: Property, power, and Indigenous sovereignty. University of Minnesota Press.
39.
MorrisR.WanderP. (1990). Native American rhetoric: Dancing in the shadows of the ghost dance. Quarterly Journal of Speech, 76(2), 164–191.
40.
Na’putiT. R. (2019). Speaking of Indigeneity: Navigating genealogies against erasure and #RhetoricSoWhite.”Quarterly Journal of Speech, 105(4), 495–501. https://doi.org/10.1080/00335630.2019.1669895
41.
ParikkaJ. (2012). What is media archaeology?John Wiley & Sons.
42.
PresleyR. (2018). Environmental protection and tribal in the Dakota access pipeline movement. In KellyC. R.BlackJ. E. (Eds.), Decolonizing Native American rhetoric: Communicating self-determination (pp. 285–302). Peter Lang.
43.
RiceC.DionS. D.FowlieH.MündelI. (2020). Re/turning the gaze: Unsettling settler logics through multimedia storytelling. Feminist Media Studies. 1–19. https://doi.org/10.1080/14680777.2019.1707256
SanchezJ.StuckeyM. E.MorrisR. (1999). Rhetorical exclusion: The government’s case against American Indian activists, AIM, and Leonard Peltier. American Indian Culture and Research Journal, 23(2), 27–52.
48.
SchaepeD. M.AngelbeckB.SnookD.WelchJ. R. (2017). Archaeology as therapy: Connecting belongings, knowledge, time, place, and well-being. Current Anthropology: A World Journal of the Sciences of Man, 4, 502–533.
49.
SchwartzE. A. (1997). The Rogue River Indian war and its aftermath, 1850-1980. University of Oklahoma Press.
50.
SimpsonL. B. (2011). Dancing on our turtle’s back: Stories of Nishnaabeg re-creation, resurgence and a new emergence. Arbeiter Ring.
51.
SimpsonL. B. (2014). Land as pedagogy: Nishnaabeg intelligence and rebellious transformation. Decolonization: Indigeneity, Education & Society, 3(3), 1–25.
52.
SmithL. T. (1999). Decolonizing methodologies: Research and Indigenous peoples. Otago University Press.
53.
SpectorJ. D. (1993). What this awl means: Feminist archaeology at a Wahpeton Dakota Village. Minnesota Historical Society.
54.
SpivakG. C. (1988). Can the subaltern speak? In NelsonC.GrossbergL. (Eds.), Marxism and the interpretation of culture (pp. 271–313). Macmillan Education.
SuttonD.SuttonJ. (Eds.). (2013). Indian Wars of the Rogue River. Josephine County Historical Society. (Original work published 1969)
57.
TillmannL. M. (2009). Speaking into silences: Autoethnography, communication, and applied research. Journal of Applied Communication Research, 37(1), 94–97.
58.
TuckE. (2009). Suspending damage: A letter to communities. Harvard Educational Review, 79(3), 409–428.
59.
TuckE.YangW. (2012). Decolonization is not a metaphor. Decolonization: Indigeneity, Education & Society, 1(1), 1–40.
60.
TveskovM. A. (2017). A “most disastrous” affair: The Battle of Hungry Hill, historical memory, and the Rogue River War.”Oregon Historical Quarterly, 118(1), 42–73.
61.
TveskovM. A.RoseC.JonesG.MakiaD. (2019). Every rusty nail is sacred, every rusty nail is good: Conflict archaeology, remote sensing, and community engagement at a northwest coast settler fort. American Antiquity, 84(1), 48–67.
62.
TveskovM. A.RoseC. (in press). The ordeal and redemption of Betsy Brown, Christina Geisel, and Mary Harris: Historical memory and archaeology. In DaleE.WhiteC. (Eds.), Exploring place: The archaeology of place and space in the west (pp. 235–267). University of Utah Press.
63.
TveskovM. A. (in review). Black pioneers, Indigenous renegades, and confederate officers: A microhistory of the Rogue River War, 1855-56. In TveskovM. A.BissonetteA. A. (Eds.), Historical memory, archaeology, and the experience of conflict. University Press of Florida.
64.
VaughanA. T.ClarkE. W. (Eds.). (1981). Puritans among the Indians: Accounts of captivity and redemption, 1676-1724. Harvard University Press.
65.
VizenorG. R. (1999). Manifest manners: Narratives on postindian survivance. University of Nebraska Press.
66.
WassonG. B. (2001). Growing up Indian: An emic perspective [Doctoral dissertation, University of Oregon].
67.
WatkinsJ. E. (2006). Communicating archaeology: Words to the wise. Journal of Social Archaeology, 6(1), 100–118.
68.
WinnerL. (1980). Do artifacts have politics?Daedalus, 109(1), 121–136.
69.
WolfeP. (2006). Settler colonialism and the elimination of the Native. Journal of Genocide Research, 8(4), 387–409.
