Despite improvement over the past few decades, particularly for white, cisgender women, intersectional gender-based inequality remains prominent within anthropological archaeology and beyond. Building on critiques of the leaky pipeline metaphor laid out in the introduction to this themed issue, and drawing on Black, Indigenous, and Posthumanist Feminisms, we advocate for a metaphorical shift focused on care, inclusivity, and diversity—that of a garden. The garden metaphor provides a way to express and explore the complex and intertwined ways disciplinary norms, institutions, and individuals structure and shape experiences in archaeology. After reviewing the garden metaphor and summarizing previous suggestions for improving equity in archaeology, we present recommendations for actionable steps at disciplinary, institutional, supervisory, and individual levels. Drawing on insights from the articles in the issue, as well as existing literature within and beyond archaeology, we argue that a greater emphasis on care, and its integration into the value structure of archaeology, would create a more inclusive discipline.

Academic and professional conferences provide opportunities for the dissemination of knowledge, networking, and professional development. Those in more prestigious roles often gain greater visibility, and invited roles in particular make important statements about whose research the profession values most. Conference participation is therefore a source of economic, social, and cultural capital that translates into real opportunities and future career success. In this article, we examine gender representation in the field of archaeology through the lens of participation in the annual meetings of the Society for American Archaeology (SAA). Using archived SAA annual meeting programs from 2002 to 2024, we analyze differences in gender representation across conference roles and participation formats. We find that although women and men are similarly likely to fill self-selected leadership roles, women are less frequently asked to fill invited roles by their peers, particularly when men serve as organizers. We thus argue that gender plays a strong role in determining who occupies positions of prestige and that decisions about who is “qualified” affect distributions of capital within the discipline. We conclude by recommending a series of interventions to session organizers, session participants, and the SAA to help redress gender-based differences in conference participation.

This article examines field experiences across archaeological sectors and demographics through the results of a survey aimed at understanding how the culture of toughness is manifest in archaeological fieldwork through the prevalence of discrimination and pressure to accept inappropriate behaviors and to push oneself physically, mentally, and emotionally. We selected these particular behaviors as they demonstrate ways in which archaeologists perceive expectations and how individuals prove they can endure, that they are tough enough. Our survey data demonstrate that women, noncisgendered, and entry-level archaeologists are the most vulnerable to negative experiences, that the pressure to push beyond one’s limits is universal, and that discrimination and harassment are factors increasingly considered by women as they decide whether to continue in the profession. We argue that many of these rules and social conditions are created and maintained inconspicuously through performative informality which is linked to the discipline’s culture of toughness. Through analysis of our quantitative survey results, we discuss how archaeology’s work culture shapes experiences in the industry and examine avenues for reform to promote equity in archaeology.

Studies on authorship in archaeology have revealed inequalities that influence interpretations of archaeological narratives. Like other countries with rich archaeological heritage, Guatemala has drawn a diverse pool of researchers for decades, owing to its renowned Maya heritage. This study examines how gender and nationality shape knowledge production in Guatemalan archaeology. We analyze publication trends in Guatemala’s most prominent publication venue, the memoirs of the annual archaeology symposium, and two international journals: Latin American Antiquity and Estudios de Cultura Maya. We also incorporate alumni data from Guatemalan universities and responses from an exploratory survey of 103 local archaeologists regarding occupations, identities, and perceptions of inequalities. Our study reveals that although Guatemalan archaeology has been characterized by relative gender parity, the dissemination of academic knowledge has been predominantly led by men, even during periods when there have been more female professional archaeologists. These disparities likely stem from several factors, including occupational variations, traditional gender-role expectations, and institutional barriers. While men have traditionally led the dissemination of academic knowledge, women have achieved leadership in other domains. This study highlights the current state of diversity in Guatemalan archaeology and serves as a first step toward building a more inclusive archaeological community.

Feminist and gender-focused archaeology have advanced our field, but this research is marginalized rather than integrated into broader analyses of societies. To address this situation, I analyzed publication content and related equity issues. I reviewed major archaeology journals to see how participation in and citation of household archaeology changed from 1990 to 2019. Since 2000, interest in gender has held steady, with about half of household archaeology articles mentioning gender, women, or children. Gender is most prevalent in historical archaeology. Meanwhile, feminism is rarely mentioned. When women publish on household archaeology, their work is as highly cited as men’s. In terms of citation counts, neither men nor women are punished for focusing on gender. I hope these data encourage archaeologists to submit articles addressing gender to high-impact journals. To more fully integrate gender into our field, US-based archaeologists could address underrepresentation of women authors in journals, reluctance to engage with politics and activism, privileging of quantitative data, academic hiring, and strategic uses of different kinds of journals.

Geoforensic analyses complement archaeological resource crime investigations, cultural resource damage assessments, and other investigations involving sediments. Civil and criminal litigation may hinge on attributions of sediments recovered from persons, equipment, objects, and localities to specific source deposits, including altered cultural resources. Geoforensic fieldwork often entails fluid interplays among geological, archaeological, and investigative factors, and few scientists have experience working in such contexts. Geoforensic specialists may be tasked to swiftly investigate unfamiliar regions to obtain representative specimens and to present expert reports grounded in scientifically reliable principles and methods. For these reasons, systematic preparation is needed to improve geoforensic fieldwork effectiveness and efficiency. We present recommended procedures and field-tested assets for five pre-fieldwork steps: (1) commit to the teamwork, discretion, and professionalism required for crime scene investigation and case resolution; (2) gather geological and archaeological background information; (3) assemble the sediment sampling tool kit; (4) prepare sediment sampling documentation and specimen collection forms; and (5) obtain necessary permits and law enforcement, landowner, or attorney guidance for participation in crime scene reconnaissance, survey, or resurvey. Completion of these five steps will optimize the prospects for geoforensic contributions to cultural resource damage assessments and to just resolution and remediation of unauthorized cultural resource alterations.

Archaeologists engage with the public in various ways and, with the popularity of social media, are learning to adapt to the fast-paced nature of content creation. Posting online provides opportunities for archaeologists to engage with the public at any time and is a tool that can be used to share our knowledge quickly and broadly. Archaeological social media content can use many different approaches, but short-form video content is particularly effective. Many of these methods have similar goals: to educate the public and entertain. This digital review introduces different aspects of social media like the attention economy, online echo chambers, and the public’s reaction to posts about archaeology.

Within anthropology, the use of three-dimensional (3D) imaging has become increasingly common and widespread, since it broadens the available avenues for addressing a wide range of key anthropological issues. The ease with which 3D models can be generated and shared has a major impact on research, cultural heritage, education, science communication, and public engagement, as well as contributing to the preservation of the physical specimens and archiving collections in widely accessible databases. Current scanning protocols have the ability to create the required research-quality 3D models; however, they tend to be time- and labor-intensive and not practical when working with large collections. Here we describe a streamlined Batch Artifact Scanning Protocol (BASP) to rapidly create 3D models using a medical computed tomography (CT) scanner. While this method can be used on a variety of material types, we have, for specificity, applied our protocol to a large collection of experimentally broken ungulate limb bones. By employing the BASP, we were able to efficiently create 3D models of 2,474 bone fragments at a rate of less than four minutes per specimen.

Artificial intelligence is reshaping the contemporary world. Trickling deeper into archaeology and history, these technological changes will influence how the past is written about and visualized. Through the evaluation of text and images generated using AI, this article considers the systemic biases present in reconstructed archaeological scenes. We draw on advances in computer science, running large-scale, computational analyses to evaluate patterns in content. We present a case study examining Neanderthal behavior, juxtaposing published archaeological knowledge with images and text made using AI. Our study reveals a low correspondence between scientific literature and artificially intelligent material, which reflects dated knowledge and cultural anachronisms. Used to identify patterns in (mis)representations of the past, the methodology can be applied to understand the distance between scholarly knowledge and any domain of content generated using AI, across any archaeological time depth and beyond the discipline.

Many archaeological arguments are based on artifact identification, but to be replicable the categories must be well defined, with researchers able to consistently identify the relevant attributes. If data are to be compared across projects or researchers, the same training and reference material should be available. Standardized visual guides for specific artifact types and contexts are valuable tools for improving identification by individuals and reducing inter-operator variation. To standardize shell temper description within Pensacola Mississippian pottery, we describe the development of a visual guide based on replicated shell-tempered pastes. We created 98 unique fired clay briquettes, varying in measured ways across four variables: shell type, particle size, particle density, and whether shell was still present or leached. The resulting briquettes were imaged and arranged for quick comparison with archaeological materials. To test the utility of this guide, we conducted a survey among professional archaeologists, assessing their confidence in and success with identifying shell temper attributes with and without the guide images. The results of the survey demonstrate the effectiveness of such tools for collaborative archaeological research. We describe the general method for producing this type of guide, which may be adapted for different pottery temper types, and provide our own images for use by others studying shell-tempered pottery.

In STEM fields, women tend to leak out of the pipeline to the professoriate. In archaeology, however, robust databases and chronological control reveal that there is no leakage from earning a PhD to tenure-track positions. Nor is there a leak from assistant professor to associate professor. Nevertheless, men get hired as faculty in PhD programs more often than women. This is important because PhD programs are research-intensive and train future leaders. Furthermore, women PhD students have women as advisers more than often men and report advantages to this arrangement. Yet with fewer women faculty in PhD programs, women mentors are in short supply. Potential solutions to these problems target areas where bias can intervene. Specifically, job search committees should (1) wait until late in the process before consulting letters of recommendation, (2) standardize the valorization of coauthorship for both men and women, and (3) prioritize applicants who match the job description when creating long lists. Finally, implicit bias training is critically important, and mentoring should be continuous and enthusiastically positive.

Cultural resource management (CRM) archaeology is a multimillion-dollar industry in Canada and the lead employer for archaeology graduates. Yet, the growth of and the challenges facing the Canadian CRM industry remain poorly documented. We therefore designed and distributed a job satisfaction and labor market survey to Canadian CRM practitioners with the goal of understanding how industry professionals feel about their positions and the health of the industry as well as what they believe are the most pressing challenges facing the Canadian CRM industry. These data indicate that the sector has grown faster than the supply of labor, that owner-operators are faced with difficult challenges related to the staffing required for the scale and volume of work, and that employees in the CRM sector are experiencing frustration with working conditions, compensation, and the preparation that postsecondary training offers. In this article, we attempt to determine the size of the Canadian CRM industry and highlight the challenges faced within the industry that must be addressed for CRM in Canada to attract and retain professional archaeologists.

Archaeology comprises both systematic and pragmatic attitudes and processes concerned with the collection and maintenance of data. Thus, it needs to obtain formally defined data while also grappling with the fuzzy and uncertain nature of archaeological encounters, especially in fieldwork environments. This produces an epistemic tension, as archaeologists struggle to reconcile their desire to produce concrete outcomes based on objective facts and their intuitive understanding that data are in fact products of situated decisions and actions. Through observations of archaeological practices, interviews with archaeologists at work, and analysis of the documents they produced while recording objects of archaeological concern, this article describes how archaeologists cope with this tension and integrate it into their work experiences.

This article is a proof-of-concept that archaeologists can now disseminate archaeological topics to the public easily and cheaply through video games in teaching situations or in museum or heritage communication. We argue that small but realistic, interactive, and immersive closed- or open-world 3D video games about cultural heritage with unscripted (but guardrailed) oral conversation can now be created by beginners with free software such as Unreal Engine, Reality Capture, and Convai. Thus, developing tailor-made “archaeogames” is now becoming extremely accessible, empowering heritage specialists and researchers to control audiovisual dissemination in museums and education. This unlocks new uses for 3D photogrammetry, currently mostly used for documentation, and could make learning about the past more engaging for a wider audience. Our case study is a small game with two levels, one built around 3D-scanned Neolithic long dolmens in a forest clearing and an archaeologist and a prehistoric person, who are both conversational AI characters. We later added a more open level with autonomous animals, a meadow, and a cave with a shaman guiding the player around specific cave paintings. We tested the first level on players from different backgrounds whose feedback showed great promise. Finally, we discuss ethical issues and future perspectives for this format.

Now more than a year into the revised NAGPRA regulations, practitioners are carefully considering how best to respond to the amendments, especially newly added components such as duty of care (§10.1[d]). Because associated records are not a defined category under the Act, however, practitioners have no guidance on how best to move beyond the return of Ancestors and cultural items to the long-term preservation and curation of the records that may remain once repatriation is complete. Since associated records play such a significant role in NAGPRA compliance, and since digitizing archaeological records has become commonplace in repositories across the country, we propose that curatorial facilities adopt a policy prior to digitizing records that contain information pertinent to NAGPRA. Considerations about Indigenous data sovereignty, privacy concerns, and sensitivity of certain themes or types of data should be factored into the decision-making process. This article provides a review of the relevant context and a step-by-step guide to creating a policy for your institution.

Three decades after the initial five-year deadline for compliance, federal agencies and museums have once more been called to account for their failure to return Ancestors and cultural items to Tribal Nations under the Native American Graves Protection and Repatriation Act of 1990 (NAGPRA). In April 2024 more than 70 practitioners collaborated in forums and paper and poster sessions to produce the first ever “Day of NAGPRA” at the 89th Annual Meeting of the Society for American Archaeology in New Orleans. The overwhelming success of this effort is as clear a barometer as any for the current need in the discipline for more conversation, better resources, increased opportunities, and—above all—the chance at a truly collaborative push for a complete return of all Ancestors and their belongings to their communities. In this article, we set up our thematic issue by introducing readers to the various contributions concerning duty of care, education, and policy implementation inspired and informed by the “Day of NAGPRA.”

Since the passage of the Native American Graves Protection and Repatriation Act (NAGPRA) in 1990, university museums and academic units have struggled to accomplish the volume of collections work necessary for compliance with available personnel. Simultaneously, students pursuing collections management careers rarely receive adequate compliance training in classroom settings. Involving students in collections documentation is a possible solution for helping practitioners manage archaeological collections and addressing the NAGPRA education gap; however, there are ethical concerns with including students in NAGPRA teams. In this article, we discuss challenges associated with employing students, the need to consult with Tribal Nations about involving students in NAGPRA projects, and safe ways to incorporate student workers into collections management workflows that support repatriation. Ultimately, we argue that employees with student status can be valuable members of a NAGPRA team when their roles are defined through consultation with Tribal Nation partners. Institutions with archaeological collections provide a unique opportunity to train students in proper procedures for documenting NAGPRA collections, cultural sensitivity, and the decolonization of collections management practices. Involving students in NAGPRA initiatives is an important way to teach the next generation to be respectful, well-rounded, and collaborative archaeologists.

Digital technologies, including 3D digitization and replication, are increasingly integrated into repatriation-related work by museums and Indigenous communities. Repatriation laws began being adopted in the United States at state level in 1976, followed by federal repatriation laws in 1989 with the National Museum of the American Indian (NMAI) Act, which applies only to the museums of the Smithsonian Institution, and in 1990 with the Native American Graves Protection and Repatriation Act (NAGPRA). Early repatriation, therefore, was in the predigital age, but the use of computers and databases, including digital imaging, email, and file-sharing, has had a significant impact, first with 2D digital technologies and more recently with the incorporation of 3D digitization. These, and the creation of surrogates of archival and object collections, have led to an explosion of information-sharing between museums and Indigenous partners. 2D digitization and 3D digitization and replication, in consultation and collaboration with Indigenous communities, are emerging as important tools alongside repatriation efforts—not in lieu of repatriation but as supplements to mutual interests that go beyond it. Here, the experiences of the Smithsonian’s National Museum of Natural History and others are offered as examples of such new applications of 3D in the context of repatriation and beyond.

Since 2018 the Alabama Department of Archives and History (ADAH) has actively engaged in Native American Graves Protection and Repatriation Act (NAGPRA) compliance work. During this time, the agency developed new perspectives and policies on NAGPRA and Indigenous collections care through consultation with Tribal partners and participation in the NAGPRA Community of Practice. Based on experiences at the ADAH, the authors identify challenges in implementing culturally sensitive collections care and suggest pathways forward. Topics of discussion include building institutional commitment and capacity, identifying and implementing culturally sensitive practices, stewarding sensitive information, and navigating a variety of stakeholder positions on NAGPRA and repatriation. We conclude that prioritizing the integration of Indigenous perspectives into collections care can positively affect the culture of our workplaces and disciplines at large.

The passage of the Native American Graves Protection and Repatriation Act (NAGPRA) in 1990 ushered in a new era in museum and Tribal practices. Faced with new and unprecedented legislative mandates, early NAGPRA practitioners were challenged to put a set of principles and statutory language into practice. Museum and Tribal representatives faced numerous challenges and unexpected barriers to implement the law. In this retrospective, we discuss the reality of implementing NAGPRA between its passage and the inventory deadline in 1995, focusing on four areas: the law, professional archaeological and museological codes of ethics, the state of collections, and capacity to do the work. The substantial accomplishments of the first five years created a foundation for work that continues today. Parallels to contemporary NAGPRA implementation, especially under the 2024 regulations, include tight deadlines, requirements that were not previously contemplated by practitioners, and the changing understanding of what it means to comply with the law. Practitioners will get a better understanding and awareness of their NAGPRA obligations, practices that are respectful of Tribal practitioners’ time demands and priorities, appreciation for the technological capacities available today, the need to support for consultation partners, and the importance of taking time to build empathetic relationships.