For the past six years, the Pueblo of Pojoaque and University of Colorado Boulder have been working together to investigate ancestral sites on and adjacent to Pojoaque land. Through our partnership, we believe we have learned some important lessons about the potential of archaeology for tribal communities, how archaeologists and tribal members can work together as coinvestigators, how such partnerships improve archaeological practice, and how the incorporation of traditional knowledge leads to better archaeology in both its humanistic and scientific dimensions. In addition, we believe it is a more sustainable and ethical model to engage the cultures in which archaeologists work. In this article, we share the story of our partnership, consider how it relates to existing perspectives on archaeology and Native communities, present a few results from our work at the ancestral site of K'uuyemugeh, and offer some reflections on our efforts to put a partnership model into practice.

Given the hierarchical nature and structure of field schools, enrolled students are particularly susceptible to harassment and assault. In 2018, the National Academies of Sciences, Engineering, and Medicine (NASEM) released recommendations to help prevent sexual harassment and assault of women in academia. Although these recommendations are specific to higher education and exclusive to women, some can be modified and applied to the context of archaeological field schools. We review the NASEM's recommendations, with particular attention to those applicable to the field school setting, and provide suggestions for making field schools safer and more inclusive learning environments for all students. Although we present recommendations for practices that can be implemented at field schools, additional research is needed to understand how sexual harassment occurs at field schools and how the implementation of these recommendations can make learning safer.

Field schools are essential for undergraduate students pursuing careers in archaeology, but they are expensive and, consequently, inaccessible to many. Although there have been efforts to rectify this through the creation of scholarships, there have been no systematic studies of the full cost of archaeological field schools. Here, we present a study of 208 field schools from 2019, including their tuition, room and board, and airfare, as well as the wages that students may lose by participating in them rather than working. We also explore how archaeologists interviewed for Heath-Stout's dissertation study of diversity issues in the discipline have navigated finding field experiences. We argue that scholarships are an ineffective and insufficient means of promoting equity and accessibility in the field because the root of the problem lies in institutionalized inequality and exclusivity. We provide strategies that students and faculty can use to address these problems on both individual and systemic levels. By making field schools affordable and accessible to a more diverse set of undergraduate students, we can create a more just and inclusive discipline.

A consistent challenge in community and collaborative archaeologies has been the appropriate identification and understanding of project constituencies. A key step in stakeholder analysis is understanding and harmonizing the goals of archaeological work to the social role of the institutions for which we work. To illustrate the value of such a stance, we examine on-campus archaeology programs at colleges and universities, arguing that treating students as vital stakeholders is an important ethical obligation for both researchers and administrators. Including students as stakeholders in campus archaeology provides pedagogical benefits and a meaningful way to instill an appreciation of archaeology in an important constituency of potential voters and future decision-makers. We present a case study from Santa Clara University (SCU), reporting results of an online survey of undergraduates that was intended to gauge community interests in campus archaeology and heritage. We also detail activities undertaken by SCU's Community Heritage Lab in response to survey findings in order to raise the profile of the archaeological and other heritage resources on our campus.

In this article, we present a unique case study in Indianapolis, Indiana, where cultural resource management (CRM) archaeologists, alongside various university archaeologists, tested the use of SfM photogrammetry to effectively replace traditional archaeological methods of mapping and documentation during the excavation of over 500 historic burials. This project was designed with the intention of using SfM photogrammetry for 3D mapping and documentation from its inception, implementing formal procedures and protocols for data collection creating a standard workflow. To our knowledge, this is the first integrated use of SfM at this scale on an archaeological project in Indiana. By the close of fieldwork, over 300 burials had been digitally recorded, and measurable 3D models were generated. We found that the standard photogrammetry workflow implemented for single context excavation was largely successful. First, we outline the data collection process for 3D mapping of single-context excavations at Bethel Cemetery. This is followed by a description of the problems encountered during data collection and the ways the photogrammetry team adapted to variability in field environments for photocapture. Finally, we recommend the adoption of these methods by practitioners/academics as standard practice in the archaeological excavation of human remains.

Archaeologists are tasked with balancing a call to open data and the need to maintain confidentiality of sensitive archaeological site locations. Low-resolution mapping and data aggregation are the methods most commonly used to hide site locations; however, we understand little of the effectiveness of these practices. Trends in geomasking, obscuring observed geographic points, to anonymize public health data are suggested as a source of methods for sharing archaeological site data. Archaeologists have available to them a number of geomasking methods that balance open data and site security in different ways. Low-resolution mapping at several scales and random direction with fixed radius, random perturbation donut, and Gaussian donut techniques are tested on a set of archaeological site locations. Random perturbation donuts resulted in the best balance between obscuring archaeological locations and conveying observed spatial patterning. Researchers should carefully consider how they convey archaeological location data, as commonly used low-resolution scales may not provide the desired level of obscurity. Researchers should also be explicit as to how and why their methods of site visualization are chosen.

Archaeologists have long acknowledged the significance of mountains in siting Greek cult. Mountains were where the gods preferred to make contact and there people constructed sanctuaries to inspire intervention. Greece is a land full of mountains, but we lack insight on the ancient Greeks’ view—what visible and topographic characteristics made particular mountains ideal places for worship over others, and whether worshiper preferences ever changed. This article describes a data collection and analysis methodology for landscapes where visualscape was a significant factor in situating culturally significant activities. Using a big-data approach, four geospatial analyses are applied to every cultic place in the Peloponnesian regions of the Argolid and Messenia, spanning 2800–146 BC. The fully described methodology combines a number of experiences—looking out, looking toward, and climbing up—and measures how these change through time. The result is an active historic model of Greek religious landscape, describing how individuals moved, saw, and integrated the built and natural world in different ways. Applied elsewhere, and even on nonreligious locales, this is a replicable mode for treating the natural landscape as an artifact of human decision: as a space impacting the siting of meaningful locales through history.

Satellite imagery has long been recognized as well suited for the regional and ecological questions of many archaeological surveys. One underexplored aspect of such data is their temporal resolution. It is now possible for areas to be imaged on an almost daily basis, and this resolution offers new opportunities for studying landscapes through remote sensing in parallel with ground-based survey. This article explores the applications of these data for visibility assessment and land-cover change detection in the context of the Sinis Archaeological Project, a regional archaeological survey of west-central Sardinia. We employ imagery provided by Planet, which has a spatial resolution of 3 m, in four spectral bands, and is collected daily. Using Normalized Difference Vegetation Index (NDVI) values calculated for each survey unit, we find that there is a relationship between NDVI values and field-reported visibility in general, though the strength of this correlation differs according to land-cover classes. We also find the data to be effective at tracking short-term changes in field conditions that allow us to differentiate fields of similar land cover and visibility. We consider limitations and potentials of these data and encourage further experimentation and development.

The introduction of the smartphone into the private and professional lives of humans has provided a channel to real-time and place-specific information that can enhance (and disturb) day-to-day living. Given such impact, many museums and archaeological exhibitions have chosen to develop digital applications to enhance the visitor experience via accompanying the visitor through the exhibitions. Yet after a decade, these applications still seem understudied and, in practice, very undeveloped. This review aims to shed some light on the possibilities and shortcomings of museum apps. I discuss and critically evaluate the technical efficiency, practical utility, and user experience of the British Museum Guide (Museums Guide Ltd.) and My Visit to the Louvre (Musée du Louvre) applications. These two mobile apps represent the contemporary standard for museum apps, thereby allowing me to generalize about this genre of digital media.