Raphael Greenberg and Yannis Hamilakis argue for archaeology’s revolutionary potential, borne of its ability to see what is hidden by typology, process and projection. I admire the project that these scholars advance in their individual life’s work which includes actions of professional commitment, archaeological expertise, and activism that draws others to enhanced awareness. Their interchanges, as captured in Archaeology, Nation, and Race left me newly aware of potentials and responsibilities for me as an archaeologist, as an agent engaging in activities that span pasts and presents. I particularly appreciated their willingness to lay bare the possibilities for an archaeologist to do better in understanding and even untangling, rather than reproducing, structures of power and advantage. The maneuvers that diminish those who experience systemic limits on their access to knowledge, opportunity and narrative control are more apparent to me following my engagement with these interpretations of Israel and Greece. I am prompted to consider anew the processes of typologization, of defining archaeologies as plural, and also allowing space for concern with things which may possess “sentient, affective and emotive properties” (Greenberg and Hamilakis 2022: 91).