Beads and personal ornamentation have often been overlooked in the intense debates that have surrounded archaeological work on the Neolithic settlements of the Konya plain. In this article I assess the bead assemblages from the ninth- to eighth-millennium BC calibrated sites of Pınarbaşı and Boncuklu Höyük to ask what they can tell us about the technology, sense of personal expression and interactions with the wider landscape of Neolithic populations. The two sites in question occupy significantly different positions within the plain: the former right at the edge; the latter next to a low ridge surrounded by wetland. Evidence suggests that these communities adopted some materials, ideas and influences from outside sources, while holding on to their own, very local identities.

Excavators have put forward opposing interpretations of the architectural sequence at the Early Bronze Age site of Troy. C.W. Blegen suggested that freestanding ‘megaron’ houses determined the visual pattern of the earliest settlement, while M.O. Korfmann compared Troy I to the circular layout of the Early Bronze Age site at Demircihüyük (the ‘Anatolian settlement plan’). Post-excavation analysis of the archaeological record from the excavations (1987–1992) in ‘Schliemann's Trench’ at Troy suggests a modification of the views of both Blegen and Korfmann. The local building tradition at Troy I was characterised by flat-roofed, long-room dwellings arranged in rows and sharing lateral walls. This peculiar settlement layout, recurrent at coastal and inland sites in the western part of Anatolia during the early centuries of the third millennium BC but unfamiliar at this time in the neighbouring regions of central Asia Minor and the Aegean, can be described as an Anatolian ‘row-house’ style. The present study applies the concept of vernacular architecture to the architectural record of Troy I and other contemporary ‘row-house’ sites to elucidate the social and cultural factors that shaped the domestic architectural traditions of early third-millennium western Asia Minor.

The establishment of colonies along the Hellespont by inhabitants of Ionia, Athens and Lesbos is well-known from historical texts. Recently, stratified contexts at Troy as well as other surveys and excavations have yielded new information about the chronology and material markers of Archaic period settlements in the Troad and the Gallipoli peninsula. The archaeological evidence for colonisation in this region is not clearly seen until the late seventh to early sixth century BC when there is a dramatic change in the material culture. Destruction evidence from Troy indicates that the new settlers probably entered a weakened and depopulated region in the second half of the seventh century BC. The Ionian colonists transplanted their pottery traditions and started production of East Greek style ceramics in the Troad. Neutron Activation Analysis of Wild Goat style ceramics found at Troy offers further confirmation for the existence of Hellespontine Wild Goat style ceramic production centres. The Wild Goat style examples from Troy help to define the characteristics of the Hellespontine group, as well as the chronology and impact of colonisation in this area.

As one of the many monumental tombs of fourth-century BC Anatolia, the Heroon of Perikle at Limyra is usually overshadowed by the earlier and better preserved Nereid Monument of Xanthos. Its owner, Perikle, is seen as either a mediocre pro-Achaemenid dynast or a fan of his namesake, the Athenian strategos, a view reflected in previous assessments of the stylistic pedigree of the tomb’s ornamentation. But a re-examination of the Heroon’s sculptural programme that places the cella friezes, karyatids and akroteria within their historical context shows the tomb to be Perikle’s announcement of his status as the first military king of Lycia. The Heroon of Perikle reflects associations with both the buildings of the Athenian Akropolis and Persian iconography, but these elements were appropriated to serve the political agenda of Perikle and his later hero cult.

This contribution discusses the Hellenistic, Roman and early Byzantine pottery collected during archaeological survey in the Bereket valley (territory of ancient Sagalassos, southwest Turkey). This collection contains both pottery imported from as yet unknown production centres and wares produced in the Potters’ Quarter of Sagalassos. Changes in the proportions of pottery produced at Sagalassos and those produced at other locations become visible in the fourthcentury AD material and reflect the evolving relationship between the peripheral valley of Bereket and the regional centre of Sagalassos. Yet, the undiminished quantity of pottery collected suggests that human activity continued without significant changes in habitation density. However, pollen cores from the same valley show that at more or less the same time crop cultivation diminished and was largely replaced by pastoralism. This shift occured at a time when climatic conditions had become more favourable for crop cultivation. A somewhat similar decrease in crop cultivation is also observed in Gravgaz marsh. In both valleys, this shift occured about 300 years earlier than in the rest of the territory of Sagalassos. Although the reasons for these changes cannot be determined on the basis of the study of survey pottery alone, the results presented show the importance of intensive survey and the study of peripheral areas for understanding inter-regional interaction patterns.

Germia was a well-connected Byzantine polis in western-central Anatolia, famous for its healing waters and a church of St Michael. After three years of survey the site can now be reconstructed: it included several other churches and monasteries, but little space for ordinary residential buildings. This comes as a surprise, but can be explained by the discovery of two older Roman cities within walking-distance of Germia, where the ordinary people seem to have lived. One of these cities, Mantalos, was home to a local cult of the pagan god Men. This may explain why the Christian healing centre was established at Germia. Later, Mantalos shed its pagan legacy and was apparently renamed Eudoxias after a homonymous member of the Theodosian dynasty. No Roman or Byzantine settlement of the region has a history extending back beyond the Iron Age, when the population retreated to fortified hilltop settlements and many sizable Bronze Age höyüks were deserted. Settlement locations changed often and grew little in central Anatolia, and this may be blamed on the uniform landscape of the high plateau; it lacks the Mediterranean's diverse geography of ‘definite places’ that would favour one site above others and ensure its continuity and growth.

The cathedral complex at Nisibis sits within what is currently a large excavation site. The excavations, continuing on and off over the last 12 years, have yielded exciting discoveries. This article is not a report of the excavations as such, but, in the light of them, it revisits the cathedral complex in an attempt to reconstruct the possible cathedral on the site and to establish the building phases of the only standing structure on the site, known as the ‘Church of Mor Yaqub’, which was the baptistery of the cathedral.

The Gediz valley of modern, western Turkey is a major gateway linking the Aegean spheres with the central Anatolian plateau. The making of cultural heritage in Anatolia plays out in very different ways depending on the physical location of the community and the level of implementation of the post-1923 social- and political-engineering agendas of the authorities of the Republic of Turkey. In this case-study we analyse one community, a village of just under 200 people known as Hacıveliler in the Marmara Lake basin of the Gediz valley in western Turkey (province of Manisa). We explore how this community continues to (re)define its heritage (from the 19th century to the present day) in light of contemporary policies. The approach combines historiographical, archaeological, preservation and ethnographical datasets.