The NSE has been used to create digital storytelling apps for themuseum visitors in the case of two museums so far, the University ofAthens History Museum and the Criminology Museum. In both cases thestorytelling apps have been created through the collaboration of themuseum curators, domain experts as well as creative designers and sto-rytellers. In all cases an iterative design process has been followed,alternating design and development with evaluation activities. In thecase of the History Museum, the app, named “What should I study”, is currently available in Google Play Store for download and also to visitorson demand with mobile devices provided by the museum.

Zines can become highly collaborative projects, especially within public and community archaeology, and allows for both archaeologists and non-archaeologists alike to flex their various skills and expertise. As more academics become less enchanted with normative methods of publication and communication, perhaps we are due for an

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Although a significant portion of the enslaved population in the Americas were Muslim, scholarly research of Muslims in the American colonial and antebellum periods has been limited. To date, the most extensive research on enslaved African Muslims in the field of historical archaeology is chronicled in my dissertation, “How Religion Preserved the Man: Exploring the History and Legacy of African Islam through the Yarrow Mamout (ca 1736-1823) Archaeology Project.” Without a local community concerned about the historical integrity of the small Georgetown property, this community would have continued to be lost, their history forgotten. And yet, just as Islam sustained their bodies and minds through the peculiar institution of slavery, Islam helped preserved the community, history, and enduring legacy of enslaved African Muslims.

As a final note, this has also been an experiement in open science and reproducible research. Obviously this essay is not a highly scientific work, but it's completely open (ie. no login or subscription required). All the data and code to reproduce the results are freely available, for example on the day of archaeology blog and the code repository attached to this essay (and the software to run the code is aslo free and open source). This approach to research is uncommon in archaeology, perhaps because of the relatively small scale of most archaeological research compared to fields where openness and reproducibility are more normal (ie. astronomy and genomics). It might be worth considering making this normal for archaeology, not least for the lowering of barriers to putting to work of archaeologists into the hands of the public, and helping them get a richer understanding of what the past was like, and how we know what it was like.

For example, medieval churches and Idaho in topic 22 and the cat circus in topic 7 are rather dissonant combinations. However, many of the topics seem quite distinctive and coherent, such as 4, 6, and 20.

By browsing the topics I can see what they key ideas are without having to read every word of every post. This approach is inspired by Matt Jockers' analysis of the 2010 Day of Digital Humanities blog posts, and Shawn Graham, who did a similar analysis of the 2011 Day of Archaeology blog posts and has also written an accessible introduction to topic modelling.

Heart-centred practice, then, can turn archaeologists into activists. In our case, it makes our work as much about social justice in the present as about reconstructing the past. It demands that we work to shift the values and priorities of our own disci-pline and academia more broadly so that they do not work counter to the aims of integrating the hand, brain, and heart.

We argue that a heart-centred approach to archaeology makes our research caring work – work done with and for others – and that its out-comes, while more personally rewarding for us as people, are not valued in the same way within academia as those of a mind-centred approach.

The colonial collecting project was a destructive mechanism by which Indigenous cultural materials were removed from communities and detached from local knowledge systems. Much of this material remains today not only physically distant from local communities, but also lodged within a legal system that steadfastly refuses local claims to stewardship of these materials ...incorporating Indigenous knowledge systems into library and archive practices will not just enhance relationships and create access to records, but more importantly, it has the potential to decolonize archival practices and modes of access

e salient point is that the communities themselves decide together how best to share and circulate their cultural materials. For example, if a tribe has traditional access parameters around the viewing of sacred materials limited only to elders, or if some songs should only be heard in specific seasons, ...they can use these protocols to determine access within the database itself.

My own experience of attempting to capture large datasets from social media via the use of web scraping with Python entailed a week-long training course, the purchase of numerous ‘teach yourself’ books, and intense frustration on my journey.

The recent challenges faced by the academic community who wish to access platform data is a reminder that digital scholars need to first engage with increasingly complex technological skills, and tools with which to collect data, such as the use of APIs and web scraping. In practical terms, this means that social/digital archaeologists need to either have previous experience of digital data capture and coding skills, or time and money to acquire these skills, or have access to human and computing resources who can provide these technical research support.

For example, when collecting oral histories, the origins of individuals or their families can be a sensitive topic: regional origin, sect, the length of time settled in Qatar, and population group or tribal affiliation are tied in with status and politics to a degree that make them uncomfortable topics in a modernized Qatar.

It is rare to conduct research in archaeology without reusing older datasets. This is still largely done based on syntheses of published material in 'text-form' rather than data. In the absence of a more thorough review, this has the risk of reusing data for which the correspondence between texts and data has not been verified, which could add to the general 'crisis credibility' in science. However, encouraging and rewarding transcoding has the potential to transform the field in providing a positive message when 'wrong' results are found. It is necessary to make this process public in order to reaffirm always that discoveries are not straightforward and that it takes errors and debates to progress.

On the contrary, an apprehension shared among researchers is that pointing out errors may cause more damage than benefit. It could harm the reputation of the data publisher or analyser and eventually the credibility of discipline itself. However, remaining inactive may prove even more counter-productive, as we will not be able to answer the question: 'Is archaeology a trustworthy discipline?' How is it possible to invert these potential damages into benefits for the people behind the dataset, the reproducers, and ultimately archaeology and its public?

uch collaborative digital experiences can encourage participants not merely to identify with the past, but to rethink their place in the present and future, imagining the world and its inhabitants in a more complex and malleable fashion.

The last ideals – transparency and accountability – were key in the framing of President Obama’s well-known ‘Open Government Directive’ in 2009 which directed agencies to make government data open by default. And many more countries, states and cities have followed suit to host open data portals and write open data into policy. Seventeen countries and over fifty cities and states have adopted the International Open Data Charter which outlines a set of six principles guiding the publication and accessibility of government data.

Everyone can help to make these shifts, no matter how they self-identify. When you are visiting archaeological or historical sites, or even looking at the architecture and images in your built environment, ask yourself: Who and what is foregrounded here? What, and who, is missing from this story? Try to read between the lines when you hear interpretations of past cultures. How have racial constructs in the present limited understandings of the past?

In many ways, the movement for open access, defined as freeof charge and free of many copyright and licensing restrictions,conceptualized by Suber (2012:4) as the barrier-free revolution, isperfectly suited to the demands of higher education. Discourseon open science parallels demands to remove economic andphysical barriers to training within increasingly tense researchand scholarly ecosystems

By seeking information about specific children of the LodzGhetto, participants learn more deeply about the forced movement andlabor and genocide of Jews and other persecuted individuals under theNazi regime. Participants may gain a new perspective on the scale of suchatrocities when combing through the numerous records, and investigatingthe details of the students’ lives may better serve to humanize them asindividuals rather than anonymous statistics.

Heath Fogg Davis agrees: his book Beyond Trans argues that we don’t need to classify people by sex on passports and licenses, for bathrooms or sports, among other things.

Seager’s research focus is gender, the environment, and policy (see figure 4.1), and she points out that there is more global data on gender being collected than ever before. And yet, these data collection efforts often still leave many people out, including nonbinary people, lesbians, and older women.

and she points out that there is more global data on gender being collected than ever before. And yet, these data collection efforts often still leave many people out, including nonbinary people, lesbians, and older women.

The data shown here – open budget data about government procurement in São Paulo – do not look very technically complicated. Rather, the complicated part is figuring out how the business process behind them works – how does the government run open bids? How do they decide who gets awarded a contract? Are all bids published here or just the ones that got the contract?

Shortly thereafter, they had to issue an apologetic retraction because their numbers were just plain wrong. The outlet had used the Global Database of Events, Language and Tone (GDELT) as their data source. GDELT is a big data project by computational social scientist Kalev Leetaru, with previous development by Philip Schrodt and Patrick Brandt.

In conclusion, although the database currently contains data for just a handful of cemeteries, we anticipate that as it grows in popularity and more groups upload their datasets, it will become an essential open access tool for genealogical and burial monuments research.

The study of burial spaces can encompass a broad range of topics and interests, and address different scales of analysis. For example, one might explore the role of churchyards and cemeteries as a whole, questioning the perceived differences between ecclesiastical and municipal management, and the social, political and legal trends that changes in burial space provision represent and reflect (Rugg 2013a, 2013b).

The database currently includes data from sites in England and the Isle of Man, but it is hoped that its geographical range might be increased in the future.

Finally, there is also a lag in the emergence of commemoration amongst the freed com-munity; many of the families that established themselves and acquired wealth and stabilityprior to emancipation do not begin commemorating their dead until much later periods.This was perhaps influenced by the position and inclusion of African-Barbadians withincongregations, as well as the growing economic and social stability that was beingachieved throughout society in the late nineteenth and twentieth centuries.

Dating after1887, the simple monument was later updated with a small block of coral stone andlong inscription on a metal plaque that highlight Waterman’s achievement as a talentedand prolific stone mason, and his ‘reputation for his sensitive work with sawn coralstone’. This material statement not only references Waterman’s trade and talents, butalso a longer history of using carved coral stone to subvert traditionally British materialculture and make statements within significant venues for creating and negotiatingmemory and social relationships

Several simple steps could serve to increase ethical rigor in digital archaeology, and allow specialized practitioners and more general users of digital archaeological methods and tools to operate within consensus-led frameworks of ethical decision making.

The assumption that archaeologists will behave ethically in fieldwork, analysis, and publication relies on a further assumption, that they have been taught what ethics mean in those contexts.

‘We have the right to a safe, secure andnon-threatening working and livingenvironment. We do not tolerate anyform of discriminatory, abusive, aggres-sive, harassing, threatening, sexually—orphysically-intimidating, or related prob-lematic behaviours that compromise thewellbeing, equality, security or dignity ofother human beings.’

It is no exaggeration to say that the advancement of archaeology in Canada will need a revolution in digital literacy, data management and informatics, and even social media and web platforms.

For exam-ple, there are those who see the incor-poration of technology as employing a tool or set of tools