From Brazil to the United Kingdom, 2016 was a critical year in global politics. Heritage, ethics and the way that archaeologists relate to the public were and will all be affected, and it is time to reflect critically on the phenomenon of ‘reactionary populism’ and how it affects the practice and theory of archaeology. ‘Reactionary populism’ can be defined as a political form that is anti-liberal in terms of identity politics (e.g. multiculturalism, abortion rights, minority rights, religious freedom), but liberal in economic policies. It is characterised by nationalism, racism and anti-intellectualism, and as Judith Butler states in a recent interview, it wants “to restore an earlier state of society, driven by nostalgia or a perceived loss of privilege” (Soloveitchik 2016). Our intention here is to argue that the liberal, multi-vocal model of the social sciences and the humanities is no longer a viable option. Instead, we ask our colleagues to embrace an archaeology that is ready to intervene in wider public debates not limited to issues of heritage or of local relevance, is not afraid of defending its expert knowledge in the public arena, and is committed to reflective, critical teaching.

The transition towards a cognitive and post-industrial economy has led to the emergence of new strategies of capture of the immanent productive capacities of the social forces. Heritage entities are subject to, and also participate in, processes by which common creativity and knowledge are being harnessed by novel forms of rent and control. The objective of this paper was to show that conceiving heritage as a common situated in specific contexts rather than as a universal essence can open up novel epistemological spheres of communication between different knowledge practices. Also, it can help bridge some ontological gaps among the various stakeholders in the arena of heritage, such as academics, managers, architects, local communities and market forces. This entails considering heritage as an emergent material and immaterial construction process involving many different agents. Currently, these processes tend towards the privatization of common values and the shattering of local communities. Normally, this situation entails a fundamental alienation between objects and subjects, and the reification of heritage. This paper suggests that considering heritage as a common could provide a different perspective to tackle this crucial problem. Accordingly, scholars should not only be bound to a critical discursive stance, but should also commit to ‘ontological politics’ that would situate them as mediators between the global hierarchies of value generated by heritage and the common productive potential of local communities.Peer reviewe