Introduces an analytic model for how archaeologists can work toward social justice

Archaeology is no longer an invasive and androcentric pastime practiced by European dilettantes with shared ‘values.’ But Archaeology remains burdened by imperial, colonial and neo-colonial values that linger and fester. Codified, these values harden into ‘ethics’ with culturally and temporally absolute foundations. However, in earlier Western and other cultures’ thoughts and deeds, ethics are acknowledged as contextual, shifting and negotiated entanglements of intent and practice that often conflict. The word’s derivation from the Greek ēthika philosophia or “moral philosophy” explicitly situates ethics as socially and politically constructed. Archaeology can study ethical formations by employing different timescales ranging from the longue duree to the very short term and by focusing its potent techniques of cultural surveillance on the origin, history and application of ‘ethics’ in diverse cultural, economic, political and temporal contexts. However, archaeologists can also mask these contexts unless they are adequately aware of Archaeology’s history and of their location in a ‘globalised’ world order. Archaeologists must balance personal, situational and institutional ethics with regard to people, objects and places past, present and future – no easy task. For example, is ‘looting’ artefacts to feed one’s family ethical? How is excavation – a destructive technique – ever justified? Is modern Indigenous re-use of artefacts, places and symbols cultural appropriation or cultural continuation? Do objects and landscapes have ‘rights’? Responses to such questions are seldom absolute, but neither need they be debilitatingly relativistic. By adopting global coverage that pairs cutting-edge theory with successful and failed case studies, lacunae surrounding foundational disciplinary concepts like the archaeological ‘record’; ‘stewardship’, ‘multivocality’, as well broader concerns of race, class and gender can be discussed and acted upon - materialising a negotiated best practice for the social sciences in a post-colonial world. Ethical Archaeologies: the politics of social justice would use established and emergent expertise in southern and northern hemispheres to comprehensively and accessibly discuss ethics in the practice of archaeology and related fields such as anthropology, museology, indigenous studies, law, education, heritage management and tourism.

Little and Shackel use case studies from different regions across the world to challenge archaeologists to create an ethical public archaeology that is concerned not just with the management of cultural resources, but with social justice and civic responsibility.

Archaeologists have a history of being prime agents of change, particularly in advocating for protection and preservation of historical resources. As more social issues intersect with archaeology and historical sites, we see archaeologists and others continuing to advocate for not only historic resources, but for the larger social justice issues that threaten the communities in which these resources reside. Inspired by the idea of revolution and excitement about the ways archaeology is being used in social justice arenas, this volume seeks to visualize archaeology as part of a movement by redefining what archaeology is and does for the greater good.

The definition of “public archaeology” has expanded in recent years to include archaeologists’ collaborations with and within communities and activities in support of education, civic renewal, peacebuilding, and social justice. Barbara Little and Paul Shackel, long-term leaders in the growth of a civically-engaged, relevant archaeology, outline a future trajectory for the field in this concise, thoughtful volume. Drawing from the archaeological study of race and labor, among other examples, the authors explore this crucial opportunity and responsibility, then point the way for the discipline to contribute to the contemporary public good.

School districts are experiencing increasing economic, racial, ethnic, linguistic, gender and sexuality, cultural diversity across the United States and globally. With increasing diversity and persistent social inequities widening (National Center for Educational Statistics, 2019; U.S. Census Data, 2018), educational leaders face immense challenges and must actively work to build an equitable, healthy school climate. Educational leaders are critical for ensuring positive student outcomes and success, but often report feeling inadequately prepared for current challenges (Coalition for Teacher Equality, 2016; Jordan, 2012; Miller, 2013; Mitani, 2018; Papa, 2007). Unfortunately, growing challenges are contributing to high school administrator turnover rates and shortages (Gates et al., 2006; Jacob et al., 2015; Mordechay & Orfield, 2017) as well as perpetuating social inequities among preK-12 students instead of dismantling them (Beckett, 2018; Fuller, 2012; Manna, 2015; Rangel, 2018; Shankar-Brown, 2015). A research study by the National Association of Secondary School Principals (NASSP) and the Learning Policy Institute (LPI) reveals that public schools with higher percentages of low-income students and students of color are more likely to experience administrative and teacher turnover, which compounds equity issues affecting already vulnerable students (Levin and Bradley, 2019). This book provides educational leaders with a deeper understanding of equity-focused and inclusive leadership practices, while offering intersectional views on social inequalities and stark reminders of the work still ahead. Connecting theory to practice, this book offers needed encouragement and inspiration to both in-service and practicing educational leaders. Rooted in social justice and weaving together diverse voices, this edited volume systematically examines equity-focused PreK-12 and higher education leadership practices. Shankar-Brown (Ed.) calls on educational leaders to collectively rise and mindfully work together to bend the arc toward justice.