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Geographic information systems (GIS) have become a core tool of archaeology by allowing the rapid comparison of complex datasets and supporting wholly new forms of analysis. This development is not surprising, since archaeology was one of the first disciplines to embrace the new technology as it became more commonplace in the 1980s. The past three decades have seen a proliferation of archaeological GIS studies, with the majority focusing on prehistoric contexts. While early examples of GIS for historical archaeology do exist, serious engagement with the technology did not emerge until the 2000s. The following article provides a much needed overview of the current state of archaeological GIS for historical archaeology. This includes a brief summary of previous and ongoing research to demonstrate the unique possibilities that emerge when historical archaeologists utilize GIS to its fullest potential. This overview groups the use of GIS into three familiar categories of inventory, geospatial analysis, and mapmaking. Building on this overview, the author examines emerging uses of GIS for historical archaeology. These new directions rely on historical archaeology's unique approach to studying the past, which relies upon the combination of artifacts, documents, and ethnohistory. These emerging forms of practice include counter-mapping, new forms of immersive 3-D GIS, and the possibilities of computer simulation. The article concludes with a frank discussion of the challenges that may hinder these potentials and the possibility for theory building between historical archaeology and other disciplines.

New heritage refers to the intersection of new media technologies and traditional heritage studies. This includes the use of digital technologies to virtually reconstruct archaeological objects and contexts. This article presents readers with an overview of these approaches through two case studies drawn from African American archaeology. The first case study explores the reconstruction of Kingsley Plantation, near Jacksonville, Florida. This study uses SketchUp and Google Earth to create and share the site. The second case study examines a similar project in Rosewood, Florida, that combines a wider range of data, while exploring a mixed methods approach to sharing the virtual reconstruction. The authors also examine the ways such work intersects with historical archaeological studies of African American identity and landscape.

This article calls for a specific form of comparative inquiry within historical archaeology as drawn from diaspora studies. Such a project encourages archaeologists to compare research from emigrant areas alongside work at overseas sites. This diasporic approach provides new potentials for engaging with the modern world by intersecting with both traditional and new aspects of archaeological practice. In order to showcase these aspects of a diasporic approach, the author explores three case studies from Montana, Peru, and New Zealand - connecting each to its related home area. The case studies explore how data drawn from a group's homeland can support established heritage practices, engage with modern social problems, and illuminate complexities arising within sites based on ethnolinguistic differences within populations.

This article provides a broad overview of emerging new media technologies as they support the traditional goals of Black Studies. Three specific forms of new media are explored in relation to the tragic history of Rosewood, Florida: virtual world environments, online worlds, and digital storytelling. These technologies were combined to bring the development and destruction of Rosewood to life in the present. A predominantly African American town, Rosewood was destroyed by racially charged collective violence during the first week of 1923. Although, referred to as the Rosewood Race Riot or Massacre, this event is more accurately described as a pogrom. The article also introduces the author's conceptualization of intersectional violence, a deeply contextual analysis of historic violence as it relates to the present. The construction of a virtual world environment and investigation of intersectional violence are made possible by the use of geographic information systems (GIS) to document the spatial and social landscape of Rosewood. The intersection of new media, heritage, and Black Studies is viewed herein as a constellation of methods available to researchers interested in resisting the ongoing, willful erasure of African American lives from the history of the United States.

Geographic Information Systems (GIS) are still growing in relation to historical archaeology, and the related literature contains little on the actual methods for structuring such data. The author draws on fieldwork at four sites in the Otago Region of New Zealand to present a sample data model as well as various uses for GIS in historical archaeology—from initial data collection to public presentation. Methodology developed here was used to map surface remains with GPS at four gold mining sites. Because unforeseen problems can arise when transitioning field data into digital formats, the process developed as part of the author's work to translate, organize, and disseminate data is presented in clear steps. The benefits for public consumption of archaeological material is discussed as well as the potential for GIS to address simple phenemonelogical questions about past decisions in regards to site placement.

Introduces an analytic model for how archaeologists can work toward social justice In this time of Black Lives Matter, the demands of NAGPRA, and climate crises, the field of American archaeology needs a radical transformation. It has been largely a white, male, privileged domain that replicates an entrenched patriarchal, colonial, and capitalist system. In Bending Archaeology toward Social Justice , Barbara J. Little explores the concepts and actions required for such a change, looking to peace studies, anthropology, sociology, social justice activism, and the achievements of community-based archaeology for helpful approaches in keeping with the UN Sustainable Development Goals. She introduces an analytic model that uses the strengths of archaeology to destabilize violence and build peace. As Little explains, the Diachronic Transformational Action model and the peace/violence triad of interconnected personal, cultural, and structural domains of power can help disrupt the injustice of all forms of violence. Diachronic connects the past to the present to understand how power worked in the past and works now. Transformational influences power now by disrupting the stability of the violence triad. Action refers to collaborative work to diagnose power relations and transform toward social justice. Using this framework, Little confronts the country’s founding and myth of liberty and justice for all, as well as the American Dream. She also examines whiteness, antiracism, privilege, and intergenerational trauma, and offers white archaeologists concepts to grapple with their own racialized identities and to consider how to relinquish white supremacy. Archaeological case studies examine cultural violence and violent direct actions against women, Indigenous peoples, African Americans, and Japanese Americans, while archaeologies of poverty, precarity, and labor are used to show how archaeologists have helped expose the roots of these injustices. Because climate justice is integral to social justice, Little showcases insights that archaeology can bring to bear on the climate crisis and how lessons from the past can inform direct actions today. Finally, Little invites archaeologists to embrace inquiry and imagination so that they can both imagine and achieve the positive peace of social justice.

This chapter’s central goal is the “excavation” of folklore as it relates to the tragic history of Rosewood, Florida, and of the various meanings attached to the site as they unfold across time and space. While previous research into Rosewood constructs a descriptive history of the town’s development and destruction (Colburn 1997; Dye 1997; Jones et al. 1993), I add a new perspective by considering folklore as a form of wisdom charting local and nonlocal perspectives regarding the 1923 Rosewood Race Riot. Although the town was destroyed and its African American population violently displaced, the tragic history persisted and the

Welcome to the first book in the Archaeologies of Restorative Justice series! Copublished by the Society for Historical Archaeology (SHA) and the University of Alabama Press, this series champions the work of archaeologists who are rethinking archaeology of racial equity while uncovering and decolonizing representations of diasporic African, Asian, Indigenous, Pacific Islander, and other communities in settler societies. Drawing on decades of scholarly, public, and activist work by members, the SHA revised its Ethics Principles to include antiracism in 2015. Striving to be an antiracist organization, the SHA, under the leadership of the Gender and Minority Affairs Committee and board