The article discusses the excavation of Theban Tomb 187 from a materiality and heritage perspective. TT 187 is located in the Neferhotep (TT 49) tomb complex in el-Khokha. The tomb provides evidence of various phases of reuse, exhibiting ancient and modern temporalities in its final deposition contexts. People from communities near Luxor used to live close to and inside tombs in the Theban necropolis, interacting on a daily basis with heritage sites and thereby affecting the ancient necropolis's materiality, which encompasses the relationships between the site, its human agents and its landscape. The article proposes a perspective that emphasizes the entanglements of temporalities at TT 187, which define the formation processes of the archaeological record. Our aim is to identify and discuss the possibilities of material engagements in the Theban necropolis, considering both ancient and modern people as social agents that shaped the site.

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Archaeology in Sudan and Nubia has been greatly impacted by modern colonialism in northeast Africa. In theory and practice, the discipline's history in the region includes interpretations of past realities that worked as intellectual bases for colonization. From a postcolonial standpoint, Sudan and Nubia offer us an opportunity to investigate complexity in the past beyond oversimplifying colonial narratives entangled with the practice of modern archaeology in the region. However, more complex, postcolonial interpretations of the ancient past have played only a small part in ‘decolonizing’ initiatives aiming to reframe archaeological practice and heritage in Sudan and Nubia today. In this paper, I discuss the different trajectories of postcolonial and decolonial theory in archaeology, focusing on Sudan and Nubia (roughly the region south of Egypt from Aswan and north of Sudan up to Khartoum). I will argue that bridging postcolonial and decolonial theory through what I will refer to as ‘narratives of reparation’ can offer us ways to address both conceptual problems underlying theory and practice and avenues for an all-encompassing decolonization of the field.

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