Fieldwork is crucial to advancing knowledge in archaeology and anthropology, but previous works suggests that between 64 and 68 percent of respondents experience sexual misconduct during fieldwork. Going forward, fieldwork must be made safe and inclusive. To achieve this, we must understand why sexual misconduct takes place during fieldwork. We surveyed an international sample of archaeologists and anthropologists (n=300) about their most recent fieldwork experience. We examine evidence for risk factors predicting sexual misconduct in fieldsites, and our findings suggest that length of fieldwork, presence and communication of policies and protocols, and the gender and sexuality of the individual are all significant. In particular, we find evidence for increased risk to nonmale and nonheterosexual individuals. We also gathered qualitative evidence from our respondents, who reported that in some cases they were discouraged from reporting and faced retaliation, they were dissatisfied with the handling of complaints, and fieldsite policies and protocols were not consistently or effectively implemented. Fieldwork can be a high-risk environment for marginalized individuals to experience sexual misconduct, and when clear policies and procedures are lacking, it can also be a low-risk environment for perpetrators in terms of consequences. To make fieldwork a safe environment for all, policies and protocols that mitigate the risk of sexual misconduct must be consistently implemented and properly communicated.

Throughout the eighteenth and nineteenth centuries, millions of migrants from every corner of the earth spent weeks and sometimes months at sea. Yet these ubiquitous voyages appear as little more than blank pages in the annals of human migration. Maritime social history has grown considerably over the past thirty years, offering brilliant new insights into the lived experiences of sailors, pirates, and slaves. But the lowly emigrant has been largely ignored. At the same time, scholars carefully tracing the development of migrant communities at the local, national, and transnational levels have tended to reify the historiography’s traditional terracentrism. Using the letters, diaries, and printed guides of those who left Ireland during the Great Famine, this article seeks to understand how the journey itself shaped community building in the Irish diaspora. It argues that the hardships of life at sea encouraged disparate groups of people to expand their traditional ideas of belonging. Localism and ethnic identity did not dissolve at sea, they changed—making room for new and heterogeneous links of solidarity anchored in shared experience.