Wylie delineates several guidelines imperative for conducting feminist archaeology: To propose research questions that address people oppressed by systems of inequality structured by gender, in order to change such conditions. Feminist research should be grounded in the situated experience of women and other groups marginalized by conventional gender structures. Researchers should be held accountable to those affected by their research; under no means should feminist research exploit others. Feminist researchers should engage in self-reflexivity, recognizing their personal social positions, interests, and values, and discussing how these interact with their research. In contrast, gender archaeology not employed by feminists lacks such characteristics. Gender is currently a common topic of study in archaeology among non-feminists. Such studies focus on identifying gendered activities and material culture and on the gender roles of past peoples, but do not present themselves in an overtly political way. Non-feminist archaeologists are less compelled to position themselves within their work, or reflect on how their position affects their work. Investigating gender independent of feminism, however, elides the aims of early studies and represents gender and sex in a conceptually deficient manner. Ongoing feminist contributions to archaeology Feminist archaeologists continue to challenge archaeological norms and expand research into new intellectual territories. They argue for the incorporation of alternative forms of knowledge and representation; for example, black and Indigenous epistemologies have been employed by feminist archaeologists. There continues to be a feminist critique of the masculine character and organization of archaeology. Alternative forms of knowledge and presentation One important realm of research for feminist archaeologists, along with some non-feminists, is de-centering Westernized forms of history in favor of privileging alternative conceptions and interpretations of the past, and exploring non-traditional ways of conveying knowledge. A growing body of work involves involvement with descendant communities, giving them a voice in archaeological investigations and interpretations of the past. The public demand for allowing descendant communities a voice in the African Burial Ground controversy highlighted the importance of this kind of work. Parallels have been drawn between feminist archaeology and Indigenous archaeology, focusing on how both work to break down the male, white, middle-class, Western monopoly to accessing knowledge about the past. This type of work helps to de-center the privileged position of Western knowledge without removing its relevance. Additionally, feminist archaeologists have engaged in the use of fiction to help access the past. This has taken the form of plays, as seen in