Recent archaeological investigations in eastern Tigray, Ethiopia, have revealed extensive evidence for medieval Muslim communities. Although the settlement of Muslims near modern Kwiha was previously attested by epigraphic evidence, its exact location remained unknown. Fieldwork, with the support of the ERC project ‘HornEast’, has identified and excavated the cemetery at Bilet—the first excavation of a Muslim cemetery in the Ethiopian Highlands. The results reveal the existence of flourishing cosmopolitanism among Muslim communities in the very heart of the Zagwe Christian kingdom. These Muslim communities developed from both foreign and local populations and were well connected with the wider Islamicate world.

While environmental reconstruction has been a staple in the study of past societies, underused tools from ecology, such as food webs, can enable a more thorough understanding of the human place within ecosystems. Drawing on two recent studies, this article describes the types of questions that can be addressed using this approach. The authors demonstrate how food webs that include archaeological data can provide insights into the effects of extinctions, invasion and ecosystem change on communities, and can address key questions of the structure and dynamics of past societies. This article highlights examples of best practice for the compilation of archaeo-ecological networks, and suggest ways of developing a synthetic understanding of past environments.

Recent critiques of ancient DNA (aDNA) studies in archaeology have called into question the problematic conflation of genetics with ethnic, cultural and racial identity. As yet, however, there has been little discussion of the increasing use of aDNA to reconstruct prehistoric kinship systems. This article draws on anthropological research to argue that kinship relations are not determined by biogenetic links, but are generated through social practice. A variety of archaeological evidence can be employed to explore how enduring affective relationships are created with both human and non-human others. These points require us to challenge androcentric and heteronormative interpretations of aDNA data in the Bronze Age and more widely.

The western Ethiopian borderland is remote from all centres of power in the Horn of Africa. As a result, local communities have often been regarded by scholars and state agents alike as isolated and antiquated. The picture that emerges from archaeological research, however, is more complex: borderland societies have, at different times from the mid first millennium AD onwards, embraced, reworked or rejected innovations from neighbouring polities. Indeed, borderland groups developed a type of ‘vernacular cosmopolitanism’ integrating foreign customs and artefacts. As an old multicultural borderland spanning many centuries and involving a range of state and non-state actors, the region offers important lessons for our understanding of frontier societies in Africa and beyond.