This research employs machine learning (Mask Region-Based Convolutional Neural Networks [Mask R-CNN]) and cluster analysis (Density-based spatial clustering of applications with noise [DBSCAN]) to identify more than 20,000 relict charcoal hearths (RCHs) organized in large “fields” within and around State Game Lands (SGLs) in Pennsylvania. This research has two important threads that we hope will advance the archaeological study of landscapes. The first is the significant historical impact of charcoal production, a poorly understood industry of the late eighteenth to early twentieth century, on the historic and present landscape of the United States. Although this research focuses on charcoal production in Pennsylvania, it has broad application for both identifying and contextualizing historical charcoal production throughout the world and for better understanding modern charcoal production. The second thread is the use of open data, open source, and open access tools to conduct this analysis, as well as the open publication of the resultant data. Not only does this research demonstrate the significance of open access tools and data but the open publication of our code as well as our data allow others to replicate our work, to tweak our code and protocols for their own work, and reuse our results.

Field research requires careful preparation so as to protect the integrity of archaeological studies and ensure the health and wellness of our students and field crews. In this special issue, we hope to lay a foundation for securing health and wellness as elements of the ethical practice of archaeology fieldwork through discussions of common hazards and tools to prevent, prepare for, and address safety incidents in the field. Even as archaeology and other field sciences grapple with serious safety concerns such as sexual harassment and mental health, it can be tempting to view field sites as extensions of the classroom or office. But field research can be a high-risk endeavor where we are exposed to a range of hazards not typically encountered in a traditional learning or work environment. We reach across disciplinary boundaries toward outdoor leadership and backcountry medicine to introduce the concept of wilderness context to describe the remote—and not-so-remote—locations and conditions common to archaeology field research. These are places where small or unanticipated problems can quickly become serious incidents. By rethinking research sites as wilderness activity sites, we highlight how methodical preparation can help us craft more robust and ethical health and safety practices for all members of our teams.

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.

Due to the intellectual, physical, and emotional demands of field research, those doing this work need to strategies to monitor and maintain their own mental health before, during, and after a field season. Moreover, they should have a framework for supporting their colleagues. This review article will present a framework for assessing the mental health hazards and the reactions, both positive and negative, to fieldwork. First, it will use U.S. epidemiology to show that most field teams are at risk. Second, it will frame the field season both as a workplace and wilderness exposure event and discuss the elements of the field research environment that can be therapeutic for some but toxic for others. Third, it will discuss the psychological impacts of travel and reintegration as they are pertinent to the practice of archaeology. Research will be presented in order to guide evidence-informed policies for the field research team to improve the mental-health readiness and resiliency of the research team. Last, it will provide guidance on how to manage the anxiety caused by separating from social media platforms.

Although remote sensing techniques are increasingly becoming ubiquitous within archaeological research, their proper and ethical use has rarely been critically examined, particularly among Native American communities. Potential ethical challenges are outlined, along with suggested changes to archaeological frameworks that will better address Native American concerns. These changes center on a revised view of remote sensing instruments as being potentially invasive and extractive, even if nondestructive. Understanding the potentially invasive and extractive nature of these tools and methods, archaeologists are urged to work closely with Native/Indigenous communities to create more holistic practices that include community knowledge holders and to actively discourage stereotypes that pit archaeologists and Native/Indigenous communities against one another. Considering the speed at which remote sensing is being used in archaeology, these changes need to be embraced as soon as possible so that future work can be conducted in an ethical manner.

As the use of large-scale radiocarbon datasets becomes more common and applications of Bayesian chronological modeling become a standard aspect of archaeological practice, it is imperative that we grow a community of both effective users and consumers. Indeed, research proposals and publications now routinely employ Bayesian chronological modeling to estimate age ranges such as statistically informed starts, ends, and spans of archaeological phenomena. Although advances in interpretive techniques have been widely adopted, sampling strategies and determinations of appropriate sample sizes for radiocarbon data remain generally underdeveloped. As chronological models are only as robust as the information we feed into them, formal approaches to assessing the validity of model criteria and the appropriate number of radiocarbon dates deserve attention. In this article, through a series of commonly encountered scenarios, we present easy-to-follow instructions for running simulations that should be used to inform the design and construction of chronological models.

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.

This article introduces datplot, an R package designed to prepare chronological data for visualization, focusing on the treatment of objects dated to overlapping periods of time. Datplot is suitable for all disciplines in which scientists long for a synoptic method that enables the visualization of the chronology of a collection of heterogeneously dated objects. It is especially helpful for visualizing trends in object assemblages over long periods of time—for example, the development of pottery styles—and it can also assist in the dating of stratigraphy. As both authors come from the field of classical archaeology, the examples and case study demonstrating the functionality of the package analyze classical materials. In particular, we focus on presenting an assemblage of epigraphic evidence from Bithynia (northwestern Turkey), with a microregional focal point in the territory of Nicaea (modern Iznik). In the article, we present the internal methodology of datplot and the process of preparing a dataset of categorically and numerically dated objects. We demonstrate visualizing the data prepared by datplot using kernel density estimation and compare the outcome with more established methods such as histograms and line graphs.

Archaeologists have long been called on to use geophysical techniques to locate unmarked graves in both archaeological and forensic contexts. Although these techniques—primarily ground-penetrating radar (GPR)—have demonstrated efficacy in this application, there are fewer examples of studies driven by Indigenous community needs. In North America, the location of ancestors and burial grounds is a priority for most Indigenous communities. We argue that when these Indigenous voices are equitably included in research design, the practice of remote sensing changes and more meaningful collaborations ensue. Drawing on Indigenous archaeology and heart-centered practices, we argue that remote-sensing survey methodologies, and the subsequent narratives produced, need to change. These approaches change both researchers’ and Indigenous communities’ relationships to the work and allow for the inclusion of Indigenous Knowledge (IK) in interpretation. In this article, we discuss this underexplored research trajectory, explain how it relates to modern GPR surveys for unmarked graves, and present the results from a survey conducted at the request of the Chipewyan Prairie First Nation. Although local in nature, we discuss potential benefits and challenges of Indigenous remote sensing collaborations, and we engage larger conversations happening in Indigenous communities around the ways these methods can contribute to reconciliation and decolonization.

Wilderness medicine is plagued by myths and dogmatic teachings not supported by evidence. This article focuses particularly on those teachings and tools that would be most likely used in archaeological fieldwork. It lays out 10 of the most common and concerning myths taught in wilderness medicine and wilderness emergency medical services, both in terms of first aid and preparation of medical kits. The myths described are provide a structure for the main purpose of the article: to explain interventions and medical kit contents that are more evidence based and supported by modern understandings of wilderness medicine and fieldwork risk management. The list of top 10 myths includes (1) the use of medications other than epinephrine for anaphylaxis and (2) the availability and proper use of epinephrine auto-injectors, (3) the use of suction devices and tourniquets for snakebites, (4) the use of spinal immobilization for neck injuries, (5) the identification and treatment of heat illnesses, (6) the use of CPR in remote areas, (7) the appropriateness of dislocation reduction in remote areas, (8) the use and choice of tourniquets for arterial bleeding, (9) the initial definition and management of drowning patients, and (10) wound management myths.

For tribes whose preservation values and mitigation strategies for managing cultural heritage are built on an ethic of avoidance and minimal disturbance, geophysical technologies can be key components of the research design. These technologies, most notably ground-penetrating radar, have been used with great success in identifying and evaluating the depth, extent, and composition of some of those resources for heritage research and management purposes, easing tensions when working with sensitive ancestral places. Additionally, research in archaeological geophysics has shifted from feature finding in order to excavate targets of interest to the recognition that geophysical survey can provide data and interpretations for whole sites and landscapes complementary to or beyond that of excavation, especially regarding the intactness and sensitivity of cultural heritage sites. This use of geophysics as a primary method for research rather than a precursor to archaeological research has empowered tribes with another tool to advocate for low-impact investigation of ancestral sites and landscapes that position tribes as pro-science. Geophysical technologies provide scientifically rigorous yet minimally impactful strategies for investigating heritage while satisfying the requirements of academic and compliance archaeology in ways that can also be culturally appropriate for a much broader spectrum of tribal cultural heritage under consideration.

During the late nineteenth and early twentieth centuries, arsenic was used as an embalming agent in the United States. In 1996, Konefes and McGee brought the potential danger of arsenic poisoning during excavation to the attention of archaeologists. They developed methodology that was later refined by the present authors. This article discusses the history of arsenic as an embalming agent, explores socioeconomic and demographic factors that might suggest the presence of arsenic in certain burials, and presents methods for testing arsenic in archaeological contexts. We also discuss environmental impact mitigation considerations and review examples of arsenic testing in archaeological contexts.

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.

The documentation and analysis of archaeological lithics must navigate a basic tension between examining and recording data on individual artifacts or on aggregates of artifacts. This poses a challenge both for artifact processing and for database construction. We present here an R Shiny solution that enables lithic analysts to enter data for both individual artifacts and aggregates of artifacts while maintaining a robust yet flexible data structure. This takes the form of a browser-based database interface that uses R to query existing data and transform new data as necessary so that users entering data of varying resolutions still produce data structured around individual artifacts. We demonstrate the function and efficacy of this tool (termed the Queryable Artifact Recording Interface [QuARI]) using the example of the Stelida Naxos Archaeological Project (SNAP), which, focused on a Paleolithic and Mesolithic chert quarry, has necessarily confronted challenges of processing and analyzing large quantities of lithic material.

Chronic diseases and preexisting conditions shape daily life for many archaeologists both in and out of the field. Chronic issues, however, can be overlooked in safety planning, which more often focuses on emergency situations because they are considered mundane, or they are imperceptible to project directors and crews until a serious problem arises. This article focuses on asthma, diabetes, and depression as common medical conditions that impact otherwise healthy archaeologists during fieldwork, with the goal of raising awareness of these conditions in particular, and the need to be more attentive to chronic diseases in general. Archaeological fieldwork presents novel situations that put those with chronic diseases and preexisting conditions at risk: environmental hazards, remoteness from medical and social resources and networks, lack of group awareness, and varying cultural norms. As a result, if chronic diseases are not attended to properly in the field, they can lead to life-threatening situations. Managing the risk presented by these conditions requires a group culture where team members are aware of issues, as appropriate, and collaborate to mitigate them during fieldwork. Descriptions of how chronic diseases affect archaeologists in the field are followed by “best practice” recommendations for self-management and for group leaders.

The collection of 3D point data is a common bottleneck for archaeological excavations despite an increasing range of powerful spatial data collection technologies. Total stations often require a dedicated operator, and they are optimal for excavation-level data collection over relatively short line-of-site distances. Precision Global Navigation Satellite Systems (GNSS) require reliable communication with constellations of distant satellites and may not be accurate enough for all data recording contexts. A new category of spatial data collection hardware, called Indoor Positioning Systems (IPS), or “indoor GPS,” has the potential to provide a more cost-effective and efficient approach to the collection of point data during excavations by making 3D point data collection widely available and accessible. Additionally, such systems may allow greater detail in digital field data recording by enabling the collection of shape data via continuous recording. In this article, we present one such IPS system—the Marvelmind IPS—discuss its potential value and limitations, and provide a case study of a field test of the system at the Chalcolithic (4600–3600 BC) site of Horvat Duvshan, Israel.

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.

This article explores the use of specially trained canines to detect the location of human burials in nonmodern archaeological contexts. It discusses the history of the discipline, training and field methods, the importance of developing a working relationship with descendant communities, project examples, an assessment of canine detection effectiveness, and ways to select a canine detection team. The article highlights how the application of canine detection training and protocols to the archaeological record makes it possible to locate potential precontact Native American burial areas without ground disturbance. In some cases, probable burial areas located by canines can be confidentially mapped to ensure avoidance during upcoming construction projects. For a variety of reasons, many Native American communities have been wary of embracing this new method to locate ancestral burials. Today, however, canine detection is widely accepted by many tribal groups in California to locate ancestral burials that might be impacted by construction. Although additional controlled studies and rigorous field laboratory experiments are needed to understand the range of variation in efficacy fully, available results in both North America and Europe demonstrate that specially trained canines can often accurately locate human burials that are more than a thousand years old to within a few meters.