Greer offers an excellent primer on some Black Studies scholars’ critiques of humanism, for which he uses the label ‘counter-humanism’ after Erasmus (2020), distinguishing these approaches from ‘posthumanism.’ He identifies two primary strains of posthumanism relevant to archaeological interpretation, symmetrical archaeology and posthuman feminism, though examples of the latter are drawn from a broader body of academic literature and are subject to less critique. Posthumanists are shown to prioritize dismantling a human–object divide, while counter-humanists critique the human–non-human split. This may appear to be more or less the same project, but the framing of ‘A/not-A’ rather than ‘A–B’ emphasizes the hegemonic relationships between these categories, the continuity within, and makes more explicit the fact that people are included in both the non-human and object categories.

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格里尔为一些黑人研究学者对人文主义的批评提供了精彩的入门读物，他在伊拉斯谟（2020）之后使用了“反人文主义”的标签，将这些方法与“后人文主义”区分开来。他指出了与考古学解释相关的后人类主义的两个主要流派：对称考古学和后人类女权主义，尽管后者的例子来自更广泛的学术文献，并且受到的批评较少。后人类主义者优先考虑消除人类与物体的鸿沟，而反人类主义者则批评人类与非人类的鸿沟。这可能看起来或多或少是同一个项目，但“A/非A”而不是“A-B”的框架强调了这些类别之间的霸权关系及其内部的连续性，并更明确地表明人们包括在非人类和物体类别中。