In this article, the three co-authors collaboratively address practices of queering in relation to the Parisian choreographer of color Nyota Inyoka (1896–1971), whose biography and identity remain mysterious even after extensive research. Writing from three different research perspectives and relating to three different aspects of her life and work, the co-authors analyze Nyota Inyoka and practices of Queering the Archive, her staging of Shiva as a performance of (culturally) “queer possibility,” and the act of remembering Nyota Inyoka in a contemporary context in terms of queering ethnicity and “cultural belonging.” Juxtaposing and interweaving notions and practices of queering and créolité/creolizing over the course of the article, the co-authors attempt to respect Nyota Inyoka's “right to opacity” (Glissant [1996] 2020, 45) and remember her on her own terms.

Since the creation of the National Register of Historic Places, determining eligibility for listing on it has become the fundamental process driving archaeology in the United States. This process affects how archaeological sites are identified, recorded, evaluated, and ultimately how they are protected. Yet less than 6% of properties on the National Register are archaeological sites. Although scholars often lament the rigidity of the National Register and its eligibility criteria, notable revisions in National Park Service guidance pave the way for important changes. One of the National Register's most pervasive and fundamental concepts—the historic context—remains deeply undertheorized when compared to more familiar terms like “significance” and “integrity.” In this article, we argue that archaeologists are well positioned to reinvigorate the National Register by using historic contexts as a mechanism for recognizing layered relationships to places. Using an example from the multivocal nomination of the Inscription Rock Archaeological District as a case study, we argue that the oft-neglected concept of the historic context can be used to commemorate multivocality, moving from one national history to the production of multivocal national histories.

Equity and the dissemination of knowledge remain major challenges in science. Peer-reviewed journal publications are generally the most cited, yet certain groups dominate in archaeology. Such uniformity of voice profoundly limits not only who conveys the past but also what parts of the material record are narrated and/or go untold. This study examines multiple participation metrics in archaeology and explores the intersections of gender and occupational affiliation in peer-reviewed (high time cost) and non-peer-reviewed (reduced time cost) journals. We find that although women and compliance archaeologists remain poorly represented in regional and national peer-reviewed journals, they are much more active in unrefereed publications. We review feminist and theoretical explanations for inequities in science and argue that (1) the persistent underrepresentation of women and of compliance professionals in archaeological publishing are structurally linked processes and (2) such trends can be best understood in light of the existing structure of American archaeology and the cost-benefit realities of publishing for people in various sectors of the discipline. We suggest that nonrefereed venues offer a pathway to multivocality and help to address epistemic injustices, and we discuss methods for widening the current narrow demographic of men and academics who persist in dominating discourses.

Sami are indigenous people of Northern Fennoscandia. Some Sami offering sites have been used for over a thousand years. During this time, the offering traditions have changed and various people have started using the places based on different motivations. Present day archaeological finds give evidence of both continuing traditions and new meanings attached to these sites, as well as to sites that were probably not originally used for rituals in the Sami ethnic religion. In some cases, the authenticity of the place seems to lie in the stories and current beliefs more than in a historical continuity or any specifically sacred aspects of the topography or nature it is situated in. Today's new users include, for example, local (Sami) people, tourists, and neo-pagans. This paper discusses what informs these users, what identifies certain locations as offering sites, and what current users believe their relationship to these places should be. What roles do scholarly traditions, heritage tourism, and internal culture have in (re)defining Sami offering sites and similarly what roles do ‘appropriate’ rituals have in ascribing meaning to particular places? How do we mediate wishes for multivocality with our professional opinions when it comes to defining sacredness?

In recent years the gap between archaeological theory and practice has been closing, but although there have been calls for ‘reflexivity’, there has been little critical examination of its meanings. Proposed reflexive methodologies still perpetuate many traditional hierarchies of power, and fail to consider the creative nature of excavation and post-excavation. Much archaeological work in Britain, Europe and North America also takes place within the commercial sphere, and post-processual ideas cannot advance archaeological practice unless they can be implemented in contract archaeology. This paper examines theoretical considerations of reflexivity, representation, subjectivity and sensual engagement to highlight their relevance to everyday archaeological practice, and their political potential to undermine existing hierarchies of power within commercial archaeology.