Using archaeological case studies from around the world, this volume evaluates the implications of providing alternative interpretations of the past. These cases also examine if multivocality is relevant to local residents and non-Anglo-American archaeologists and if the close examination of alternative interpretations can contribute to a deeper understanding of subjectivity and objectivity of archaeological interpretation.

Archaeological practice is currently shifting in response to feminist, indigenous, activist, community-based, and anarchic critiques of how archaeology is practiced and how science is used to interpret the past lives of people. Inspired by the calls for a different way of doing archaeology, this volume presents a case here for a heart-centered archaeological practice. Heart-centered practice emerged in care-based disciplines, such as nursing and various forms of therapy, as a way to recognize the importance of caring for those on whom we work, and as an avenue to explore how our interactions with others impacts our own emotions and heart. Archaeologists are disciplined to separate mind and heart, a division which harkens back to the origins of western thought. The dualism between the mental and the physical is fundamental to the concept that humans can objectively study the world without being immersed in it. Scientific approaches to understanding the world assume there is an objective world to be studied and that humans must remove themselves from that world in order to find the truth. An archaeology of the heart rejects this dualism; rather, we see mind, body, heart, and spirit as inextricable. An archaeology of the heart provides a new space for thinking through an integrated, responsible, and grounded archaeology, where there is care for the living and the dead, acknowledges the need to build responsible relationships with communities, and with the archaeological record, and emphasize the role of rigor in how work and research is conducted. The contributions bring together archaeological practitioners from across the globe in different contexts to explore how heart-centered practice can impact archaeological theory, methodology, and research throughout the discipline.

This title brings together some of the major exponents and innovators in the discipline to introduce their individual areas of specialism. It summarizes the latest developments in the field and looks to the future of the discipline.

Archaeologists are synonymous with artifacts. With artifacts we construct stories concerning past lives and livelihoods, yet we rarely write of deeply personal encounters or of the way the lives of objects and our lives become enmeshed. In this volume, 23 archaeologists each tell an intimate story of their experience and entanglement with an evocative artifact. Artifacts range from a New Britain obsidian tool to an abandoned Viking toy boat, the marble finger of a classical Greek statue and ordinary pottery fragments from Roman England and Polynesia. Other tales cover contemporary objects, including a toothpick, bell, door, and the blueprint for a 1970s motorcar. These creative stories are self-consciously personal; they derive from real world encounter viewed through the peculiarities and material intimacy of archaeological practice. This text can be used in undergraduate and graduate courses focused on archaeological interpretation and theory, as well as on material culture and story-telling.

The American Southwest is one of the most important archaeological regions in the world, with many of the best-studied examples of hunter-gatherer and village-based societies. Research has been carried out in the region for well over a century, and during this time the Southwest has repeatedly stood at the forefront of the development of new archaeological methods and theories. Moreover, research in the Southwest has long been a key site of collaboration between archaeologists, ethnographers, historians, linguists, biological anthropologists, and indigenous intellectuals. This volume marks the most ambitious effort to take stock of the empirical evidence, theoretical orientations, and historical reconstructions of the American Southwest. Over seventy top scholars have joined forces to produce an unparalleled survey of state of archaeological knowledge in the region. Themed chapters on particular methods and theories are accompanied by comprehensive overviews of the culture histories of particular archaeological sequences, from the initial Paleoindian occupation, to the rise of a major ritual center in Chaco Canyon, to the onset of the Spanish and American imperial projects. The result is an essential volume for any researcher working in the region as well as any archaeologist looking to take the pulse of contemporary trends in this key research tradition.

This book will suggest new agendas for identity and heritage studies by means of presenting contentious issues facing archaeology and heritage management in a globalized world. The book is not only present the variability of heritage objectives and experiences in the New and Old World, and opens a discussion, in a shrinking world, to look beyond national and regional contexts. If the heritage sector and archaeology are to remain relevant in our contemporary world and the near future, there are a number of questions concerning the politics, practices and narratives related to heritage and identity that must be addressed. Questions of relevance in an affluent, cosmopolitan setting are at odds with those relevant for a region emerging from civil war or ethnic strife, or a national minority battling oppression or ethnic cleansing. A premise is that heritage represents a broad scope of empirically and theoretically sound interpretations – that heritage is a response to contemporary forces, as much as data. It is therefore necessary constantly to evaluate what is scientifically accurate as well as what is valid and relevant and what can have a contemporary impact.

In 1866, Alexander Dunlop, a free black living in Williamsburg Virginia, did three unusual things. He had an audience with the President of the United States, testified in front of the Joint Congressional Committee on Reconstruction, and he purchased a tombstone for his wife, Lucy Ann Dunlop. Purchases of this sort were rarities among Virginia’s free black community—and this particular gravestone is made more significant by Dunlop’s choice of words, his political advocacy, and the racialized rhetoric of the period. Carved by a pair of Richmond-based carvers, who like many other Southern monument makers, contributed to celebrating and mythologizing the “Lost Cause” in the wake of the Civil War, Lucy Ann’s tombstone is a powerful statement of Dunlop’s belief in the worth of all men and his hopes for the future. Buried in 1925 by the white members of a church congregation, and again in the 1960s by the Colonial Williamsburg Foundation, the tombstone was excavated in 2003. Analysis, conservation, and long-term interpretation were undertaken by the Foundation in partnership with the community of the First Baptist Church, a historically black church within which Alexander Dunlop was a leader. “Stories in Stone: Memorialization, the Creation of History and the Role of Preservation” examines the story of the tombstone through a blend of object biography and micro-historical approaches and contrasts it with other memory projects, like the remembrance of the Civil War dead. Data from a regional survey of nineteenth-century cemeteries, historical accounts, literary sources, and the visual arts are woven together to explore the agentive relationships between monuments, their commissioners, their creators and their viewers and the ways in which memory is created and contested and how this impacts the history we learn and preserve.