Unfortunately, I am unable in the limited available space to do justice to the perceptive and thoughtful critiques offered by the four commentators. There is too much ground to cover and there are too many venues to negotiate. While I wish to defend my position, I also wish to use this opportunity to keep this discussion going. It would be unfortunate if the exchange of views presented here led each position towards entrenchment and mutual exclusion. Thus, instead of providing a counterreaction to the objections raised, I will try to use these objections as leverage to pry deeper into the matters at stake. I do so with the hope that this will contribute to further discussion on matters that we all hold dear.

Assaf Nativ has written a bold and challenging paper and one which prompts a great deal of reflection. Although highly theoretical, it is also a paper that engages quite directly with the concerns of our discipline and is a good example of what one might dub philosophical (or meta-)archaeology rather than philosophy applied to archaeology. Moreover, Nativ has a very clear style of exposition that gives the reader a great deal to sink his or her teeth into. Which is precisely what I want to do now. And if what follows seems excessively critical or negative, I hope it will also be taken as a sign of my respect for his taking on a topic fraught with difficulties and a conviction that my commentary should try and match up to his own carefully argued text.

A lot of the comments deal with things I did not consider, as much as with those I did. As will become clear below, I am in agreement with many of the issues raised and think some of them provide significant avenues of enquiry. In general, this reply, perhaps more than it is a defence of what I did say, is an agreement that the various issues raised should inform future research on the Highlands in the recent past. I feel the discussion has been positive in this respect and thank the various contributors for that.

This article recounts an untold chapter in the life of archaeologist Froelich Rainey, specifically his ambition to collaborate with Soviet scholars and deploy his personal networks to foster mutual understanding across the Iron Curtain during the height of the Cold War. The picaresque and implausible life of Rainey, who entered wartime Vienna in the turret of a B-52 bomber and was a State Department consultant with CIA connections, frantic anti-communist and advisor to Henry Kissinger, reveals just what was at stake for research in the frozen north. Here, I uncover Rainey’s work on ice—from his archaeological explorations in Alaska and his vision for a network of Arctic archaeologists to his internationalist aspirations for world peace. Without doubt, Rainey was a fascinating character, but he also occupied a position from which a wide range of values can be excavated—about politics, security, race and global order in mid-century transitions.

To date, traditional narratives of the Late Iron Age have focused almost exclusively on discussions of the elite. These were the martial rulers and major landholders who occupied the upper strata of Scandinavian society. The lives of lower-status population groups, including enslaved and other ‘unfree’ or dependent peoples such as landless farmers, have long been marginalized in archaeological discourse. We have little knowledge of the ways in which the lifeways of subaltern peoples were shaped by the construction and maintenance of socio-political hierarchies and networks, or of how social inequality permeated and impacted the daily lives of communities. In this article, the authors propose that the concept of structural violence, developed by sociologist Johan Galtung, has the potential to offer an interdisciplinary framework for multi-proxy studies of (bio)archaeological and textual data.

On the occasion of a short research trip to Japan, I had the opportunity to sit down with Professor Koji Mizoguchi in Kyushu University, Fukuoka, to discuss several topics, which you will find transcribed below. I was curious as to his thoughts that he – as the President of the World Archaeological Congress, a non-governmental and non-profit organization that promotes the exchange of archaeological results, training at a global scale and the empowerment of Indigenous and minority groups, a Professor of Social Archaeology, and one of the few archaeologists writing archaeological theory in the far East – had on the state of the art of archaeology today. Furthermore, since I grew up in Europe but nevertheless feel a deep connection with my own Asian ancestry, I was very interested in Mizoguchi’s own experience and contributions to archaeology in Japan and the world.