Teaching introductory archaeology courses in U.S. higher education typically falls short in two important ways: the courses do not represent the full picture of who contributes to reconstructing the past, and they do not portray the contemporary and future relevance of the archaeological past. In this article, we use anti-colonial and decolonial theories to explain the urgency of revising the introductory archaeology curriculum for promoting equity in the discipline and beyond. We detail the pedagogical theories we employed in revising an introductory archaeology course at a small liberal arts college in the United States and the specific changes we made to course structure, content, and teaching strategies. To examine the impacts on enrolled students and on who chose to enroll in the revised archaeology curriculum, we analyze student reflection essays and enrollment demographics. We found that students developed more complex understandings of the benefits and harms of archaeological knowledge production and could articulate how to address archaeology's inequities. We also found that enrollment in archaeology courses at the college shifted to include greater proportions of students of color. These results support the notion that introductory archaeology courses should be substantially and continually revised.

Digital tools are widely used in archaeology for excavation, research, and communication of results. Recently, due in large part to the COVID-19 pandemic, there has been a significant increase in the use of these resources in the classroom. The use of digital games for teaching undergraduate archaeology courses has been explored by a number of educators, but the majority of instructors continue to see this medium as lacking any particular educational merit. To combat this conclusion, in this article, the author explores some of the ways that unmodified digital games can be integrated into undergraduate archaeology courses to inspire critical discussions. She discusses two main types of games—conceptual simulations and realist simulations—to show how these can help students better understand theoretical approaches to archaeological interpretation and to consider the most effective form of archaeological reconstructions for different audiences. The author highlights her own experiences teaching with Assassin's Creed: Origins to show the benefits and challenges of working with this medium, and she includes student responses to the use of digital games in discussions. An example of a student assignment and an example of a project prompt are provided as supplemental materials to further encourage the use of digital games in the classroom.

Overall healing, harmony, and balance within Ndee (Apache) communities can be understood through the Ndee term Gózhó—“beauty, balance, and harmony.” Beyond this Ndee cultural precept, however, how are such states of Gózhó achieved, whether in the past or today? Within archaeological research on Ndee lands, achieving healing and promoting health is crucial to overall individual and community well-being. Healing activities that contribute to overall states of Gózhó can take many forms. As Rybak and Decker-Fitts (2009:334) suggest, “Native American healing practices exemplify key cultural perspectives and influence the identity development of Native American individuals.” Such healing practices including the use of yellow cattail pollen (hádńdín; Typha spp.) for protection are based on traditions and perspectives typically outside the mainstream of Western psychological tenets, yet they can have significant impact on the sense of well-being for Ndee communities. Ndee cultural specialists with the White Mountain Apache Tribe demonstrate that such traditions and perspectives are not only necessary for continued community well-being but are powerful conduits amplifying the past as present, which contribute to the ongoing cyclical and reciprocal nature of the ways Ndee communities have related to Nígosdzán—Mother Earth—since time immemorial.

Various descendant and community groups have long been involved in aspects of the discovery, investigation, preservation, and interpretation of archaeological remains and associated heritage. No longer content with merely being bystanders and even consultants, many have insisted on fully collaborating, co-creating, and controlling the archaeological and heritage management process. Despite the potential shared interests among archaeologists, local residents, and descendant communities, differences in ontologies, epistemologies, and deep-seated ethical values often pose challenges for an authentic collaborative archaeology that serves the needs and interests of multiple groups. In this article, I examine public participation in archaeology and heritage management, identify some of the gaps between prescription and practice, and suggest that we must adopt transformative values if we are to fulfill the promise of authentic collaboration.

For many years, archaeologists have relied on Munsell Soil Color Charts (MSCC) as tools for standardizing the recording of soil and sediment colors in the field and artifacts such as pottery in the lab. Users have identified multiple potential sources of discrepancy in results, such as differences in inter-operator perception, light source, or moisture content of samples. In recent years, researchers have developed inexpensive digital methods for color identification, but these typically cannot be done in real time. Now, a field-ready digital color-matching instrument is marketed to archaeologists as a replacement for MSCC, but the accuracy and overall suitability of this device for archaeological research has not been demonstrated. Through three separate field and laboratory trials, we found systematic mismatches in the results obtained via device, including variable accuracy against standardized MSCC chips, which should represent ideal samples. At the same time, the instrument was consistent in its readings. This leads us to question whether using the “subjective” human eye or the “objective” digital eye is preferable for data recording of color. We discuss how project goals and limitations should be considered when deciding which color-recording method to employ in field and laboratory settings, and we identify optimal procedures.

Portable X-ray fluorescence (pXRF) spectroscopy is commonly used for testing toxic levels of heavy metals in modern industrial waste sites, and it has seen growing applicability in the context of archaeological survey and soils. In this study, we present the results of our pXRF analysis of surface soils at a historic silver refinery located near Puno, Peru, in the western Lake Titicaca Basin. The results of our analysis identified hazardous levels of antimony (Sb), arsenic (As), mercury (Hg), and lead (Pb) in excavation soils, necessitating the relocation of planned excavation units and the use of personal protective equipment. This study highlights the advantages of rapid, in situ pXRF analysis of surface soils in contaminated industrial archaeology sites to assess potential harm to human health.

As lidar becomes a regular part of surveying, ground-based platforms (handheld, mobile, and terrestrial lidar) and airborne platforms (piloted aircraft) are being joined by unpiloted aerial vehicle (UAV)–acquired lidar. We present a method for leveraging UAV-acquired lidar data with data collected using different lidar platforms (terrestrial and piloted aircraft), at a range of resolutions (1 to +1,000 points per m2) and geographic scales. We use these instruments to document a dry-masonry stone wall enclosing a religious precinct within the royal center at Kealakekua, Kona District, Hawai'i Island. Prior to European contact in AD 1779, Kealakekua was the center of the island-wide polity during the annual Makahiki festival. Results of this study suggest that when the wall was constructed around AD 1640, it was the largest structure ever built on the island of Hawai'i as well as a strong material expression of the power of state religion and the Makahiki rituals.

Universities struggle to provide meaningful education and mentorship to Native American students, especially in STEM fields such as archaeology and geography. The Native American Summer Mentorship Program (NASMP) at Utah State University is designed to address Native student retention and representation, and it fosters collaboration between mentors and mentees. In spring 2020, as university instruction went online due to the COVID-19 pandemic, NASMP mentors were faced with adapting hands-on activities and face-to-face interaction to an online format. Using our Water Heritage Anthropological Project as a case study, we show how virtual archaeological, archival, spatial, and anthropological labs can be adapted for online delivery. This approach may be especially useful for reaching students in rural settings but also for engaging students in virtual or remote research in the field sciences.

Machine learning (ML) is rapidly being adopted by archaeologists interested in analyzing a range of geospatial, material cultural, textual, natural, and artistic data. The algorithms are particularly suited toward rapid identification and classification of archaeological features and objects. The results of these new studies include identification of many new sites around the world and improved classification of large archaeological datasets. ML fits well with more traditional methods used in archaeological analysis, and it remains subject to both the benefits and difficulties of those approaches. Small datasets associated with archaeological work make ML vulnerable to hidden complexity, systemic bias, and high validation costs if not managed appropriately. ML's scalability, flexibility, and rapid development, however, make it an essential part of twenty-first-century archaeological practice. This review briefly describes what ML is, how it is being used in archaeology today, and where it might be used in the future for archaeological purposes.