(2020) offer a timely and compelling rejoinder to advocates of broadly 'post-humanist' approaches in Roman archaeology. I agree with much of what they argue. Their points are far removed from the traditional scepticism in Roman studies towards theory, which certainly used to be a widespread attitude (e.g. Frere 1988: 36), and instead they spring from a careful engagement with the implications of a diverse set of theoretical perspectives that have become widespread in archaeology over the last 20 years. As the authors acknowledge, many stimulating discussions have arisen from different strands of this theoretical debate, but significant problems have emerged in the capacity of 'new materialist' approaches to help us understand ancient societies, such as the Roman Empire, and, crucially, also to handle the resonances of the past in the political present. While there is considerable variation under the 'post-humanist' umbrella-and I am acutely aware that advocates of these approaches share many of the political concerns of Fernández-Götz et al. (2020) and indeed myself-I leave it to other commentators to address the characterisation of this theoretical alignment. Instead, here I focus on the specific questions raised about how we view the Roman Empire, and the significance of this vision in the early twenty-first century. The authors make an important point that we require theoretical approaches that allow us to analyse the politics of empire in Rome, which was an undeniably violent, hierarchical and exploitative state. While this may seem obvious, it is fair to say that, for much of the twentieth century, European and North American scholarship on the Roman Empire was rooted in a strong identification with 'the Romans' as a benevolent, civilising imperial people (e.g. Hingley 2000). This did not mean that the violence of Roman imperialism was suppressed, as such, but rather, that it was cast in a glorifying light, or set against the supposed 'achievements' that Roman expansion brought to conquered territories-in a similar vein, and not uncoincidentally, to apologist accounts of the British Empire. When, in parts of the discipline, the theoretical currents finally began to shift during the 1980s and 1990s, the influence of post-colonial scholarship led to a rapid decentring of Rome. Simultaneously, however, aspects of the violence of the Roman world were avoided, either due to their role in past narratives, or because of a more widespread 'pacification of the past' that has also been documented in other subdisciplines, as characteristic of some broader theoretical approaches of that era (James 2007). The outcome has been a continued mismatch between scholarship on the Roman military and its activities, and that on other segments of Roman society or regions of the empire away from the frontiers. This must change (cf. Collins 2012: 1-5; Gardner 2017a). The complexity of the Roman world, and its transformation over time, is indecipherable without connecting the violence with the grandeur, the frontiers with the