13/04/2026
With less than one month to go - we are getting very excited to welcome you all to Kalmar for Nordic TAG 2026. In the coming weeks we will use this page to share information about the upcoming program.
First out, our main keynote speaker Yannis Hamilakis who will introduce the conference at our opening at Kalmar castle, May 6th at 6 pm, with the following talk:
How to organize our pessimism? Archaeology, activism, and global apartheids.
As the pile of ruins is getting higher and higher, as we no longer believe that a wind from paradise will propel us forward (and who, in their right mind, would speak of “progress” today?) what is left for us archaeologists to do, other than attend to the remnants, to the residues that harbor a future promise? Re-collect the fragments, not in order to reconstitute the whole but rather to perform archaeology “in the wake”? To turn over the cinders until the fire is rekindled?
It should have already become obvious that this talk adopts a Benjaminian starting point, as the pessimism and melancholy of the cultural critic and philosopher suit our own dark moment.
And yet, his organized pessimism hints at a more hopeful way forward. But beyond his mid-20th century insightfully prophetic texts, we will need further bodies of thinking, emanating
especially from the Global South, the various decolonial currents, and the Black experience, if we are to comprehend, and respond to, the current catastrophes.
With these, semi-cryptic thoughts in mind, I will engage in a comparison, juxtaposing archaeological reactions to the South African apartheid in the 1980s with those to the contemporary apartheids, primarily in Palestine. Apart from its historical value, such a comparison would hopefully perform a diagnostic function, allowing us to trace the contours of the present moment, and even encouraging a deeper collective reflection on the ethical-political stance of our scholarly community. Beyond these two specific cases, I will be discussing the globalization of apartheid through bordering practices and the work of the border
regime. I will finish by reflecting on how I see a hopeful archaeology, an archaeology “in the wake”, developing in the current moment, and into the future.