Scholars of the past frame the ‘origins’ or evolution of inequality, usually using archaeological or anthropological evidence as a basis for their arguments, as an intentional, inevitable, important step towards the development of states, implicitly framed as the pinnacle of human political and economic achievement. Anarchist archaeologies reject the idea of hierarchy as a positive or inevitable evolutionary outcome underlying the path to civilization. We argue instead for a radical reorientation towards archaeologies of equality. We propose a prefigurative archaeology that celebrates the myriad ways that human beings have actively undermined and resisted hierarchical social arrangements. We aim to reorient archaeology's focus towards societies that purposefully prevented or constrained the emergence of inequality. To demonstrate the potential of archaeologies of equality we present case examples from Oceania, Britain, West Asia and the American Southwest. Highlighting the accomplishments of societies of equals in the past demonstrates the contingency and problematic nature of present forms of inequality. It allows us to explore a different set of pasts and thus enact different presents as we imagine different futures.

This article engages with certain peculiar finds and features that we have documented at former German WWII military camps in Finnish Lapland, with a particular emphasis on an excavated assemblage that has affinities to traditional ritual (sacrificial) practices. The relevant finds and features date from the post-war period, but they are meaningfully associated with WWII sites. We consider the possible connections of these finds and features to folk magic and the supernatural, especially with regard to boundaries and boundary-making. The material is interpreted in relation to the painful histories and memories of WWII in the high North, and in the broader context of northern ways of life and being and perceptions of temporally layered landscapes. More specifically, we focus on how locals have coped with the difficult and haunting presences of WWII in northern landscapes and mindscapes after the war in a particular natural, cultural and cosmological lived environment which people have long co-inhabited with various non-human and spiritual entities. We aim to contribute to the broader discussion of the folklore of WWII as a dimension in conflict heritage and memory.

This paper presents an approach to the study of European Iron Age ethnicity, a core topic for several decades which has begun to lose interest in the last years. A review of some of the uncertainties involved in the archaeology of ethnicity, focused on several key issues, is proposed. Moreover, some relevant topics that are usually undermined are suggested in order to address new challenges in the discipline: the introduction of political identity as a major focus of study, the reassessment of the etic perspective as an inner part of processes of collective differentiation, or the need for a holistic approach to join and combine different forms of expression. Finally, these approaches will be explored in a case study based on the northwest of the Iberian peninsula. This region has been chosen because of the feasibility of combining the results of different studies about social and political organizsation with relevant textual evidence to extract information about their ethnic dynamics.

The present study offers an epistemological and ontological historiographical review of the concept of the unit of analysis using island archaeology as a case study. We carry out a critical investigation to lay out the main ideas used to define units of analysis, and we consider the discourse that has emerged between this and other fields when defining such a concept. From an epistemological point of view, we can define three distinct strategies: first, those that define units of analysis by their outer limits, their borders; secondly, those that make the definition based on the internal dynamics taking place within the units of study; and in third place, strategies that focus on defining the analytical unit as a set of interactions between agents. From a more ontological point of view, we can differentiate between strategies that take on a categorical perspective and those that take on a more relational perspective. Ultimately, we reflect on the conceptualization and function of the unit of analysis in the process of interpretation, and in so doing, we provide evidence of the great theoretical richness of the concept and the multiple interrelated factors involved in its development.

This article offers a comprehensive survey of figurative finds from Neolithic northern Europe. The survey shows that the immediate absence of figurative representation in the region is real and that the almost complete lack of figuration stands out from the previous Mesolithic and the contemporary northern and northeastern European Neolithic hunter-gatherer groups. Furthermore, the absence of figurative representations contrasts strongly with the thousands of clay figurines that characterize the southeastern European and Anatolian Neolithic. The survey provides a well-documented basis for discussing the significant differences between a figurative southeastern European Neolithic and an imageless northwestern European Neolithic. We suggest that the absence of figurative representations indicates that severe socio-cultural and religious/ideological changes took place within the Neolithic communities as agriculture spread from southeastern Europe via central Europe to northern and western Europe.

The aim of the article is to reframe speculation from being seen as synonymous with unacademic conjecture, or as a means for questioning consensus and established narratives, to becoming a productive practical engagement with the archaeological and responding to its intrinsic uncertainties. In the first part of the article, we offer a review of speculation in the history of archaeological reasoning. In the second part, we proceed to discussing ways of embracing the speculative mandate, referring back to our engagements with the art/archaeology project Ineligible and reflections on how to work with the unknowns and uncertainties of archaeology. In the third and last part, we conclude by making the case for fertilizing the archaeological potential nested in the empirical encounter, creating more inceptions than conclusions, fostering ambiguities, contradictions and new spaces of experiential inquiry. This leads us to suggest that—when working with the archaeological—speculation should be seen not only as a privilege, but also as an obligation, due to the inherent and inescapable uncertainties of the discipline. In other words, archaeology has been given a mandate for speculation through its material engagements.

This paper discusses the future role of periodization in the wake of recent critiques of culture-historical chronologies concurrent with the rise of high-definition radiocarbon dating. It is argued that periodization has two distinct facets, a narrative function and a dating function, which should be separated. Archaeology may eventually be able to abandon the latter, but not the former. However, the two aspects are closely intertwined and the goal of this paper is to disentangle them and, through a case study of archaeological periodization in Iceland, demonstrate the need to re-engage with culture-historical taxonomies by reverse engineering their construction. Only in this way will the utility or poverty of such culture-historical periods be exposed to proper scrutiny and the ground cleared for building new, narrative periodizations.

This study investigates the effects that an encounter with a foreign object can have on local traditions. Notions of object agency and object biographies will be utilized to address what happens when people become entangled with new things: the new context can have an impact on the newly introduced object, and those newly introduced objects can similarly impact locals and their traditions. The Late Bronze Age southern Levantine site of Tel Burna will serve as a case study, where a number of imported Cypriot pithoi were found alongside locally produced pithoi. It will be demonstrated that in their new context, the Cypriot pithoi were given new meaning and function. At the same time, the imported pithoi played active roles in the local potters of Tel Burna making pithoi. However, the local pithoi resemble local storage jars, so while the potters mimicked the concept of the Cypriot pithoi, they did so according to local normative forms.

Southern Peru is home to one of the richest sites with rock art in South America—Toro Muerto. A unique aspect of the iconography of the petroglyphs of the site is the figures of dancing humans, the so-called danzantes, which are additionally frequently associated with geometric motifs, mostly variants of zigzag lines. Drawing upon intriguing data recorded during Reichel-Dolmatoff's research in Colombia related to the meaning of analogous motifs in Tukano art, as well as broader exploration of the sonic sphere in South American cultures and the thesis that Amazonian animism was a more archaic ontology over a broader area of South America, this paper suggests that the geometric patterns at Toro Muerto, with which the figures of danzantes are juxtaposed, may have been representations of songs. An extension of this hypothesis is the suggestion that some of the more complex compositions consisting of danzantes and linear geometric motifs were graphic metaphors of transfer to the other world.

The present analysis focuses on the material component of time, the devices used for measuring and counting it. The biological basis for subjective, experiential time is first reviewed, as are early strategies found cross-culturally for measuring and counting time objectively. These strategies include timekeeping by natural phenomena, using tallies to keep track of small periods of time, harnessing shadows for daily and annual time, and visualizing time with clocks and calendars. The conclusion then examines how such timekeeping devices might influence the conceptualization of time.

This paper argues for a new way of thinking about Early Celtic art in the context of changes taking place throughout Eurasia during the fifth and fourth centuries bce. It applies ideas of anthropologist Alfred Gell, among others, regarding art as a stimulus to action. It asks, in the spirit of papers by Chris Gosden and W.J.T. Mitchell, ‘what did the art do’? The paper argues that this complex new art can be understood in terms of agency contributing to and even stimulating aggressive attitudes and practices on the part of elites during the late fifth and early fourth centuries bce. The new worldviews that are apparent in the new style, and actions driven by them, played major roles in Iron Age Europeans’ participation in the so-called Axial Age of dynamic change throughout Eurasia.

Studies of balances (scales) in Europe, Asia and northern Africa have found that their use is not exclusively tied to state control or market exchange, but rather grew and evolved through interactions among bureaucrats in centralized states, merchants, artisans and local leaders. Research on balances from Andean South America can contribute to an understanding of the diverse roles and functions of balances, as they developed independently in a region where there were both exchange-based and non-market economies. This article includes data on Andean balances that reveal that they were used as early as the Late Intermediate Period (ad 1100–1400), and that there is variation in the characteristics and dimensions of the balances. Similar to other regions, balances in the Andes were likely used by different groups of specialists including merchants, bureaucrats and artisans. To understand how balances were used, they need to be understood alongside long-distance exchange practices, socio-political strategies, the organization of craft production and the possible use of currency.

In this paper the history of one house and a human burial in the prehistoric settlement of Monjukli Depe, Turkmenistan, serves as a case study for the use of Bayesian chronological modelling to approach the reach of past memories. The method combines relative and absolute chronological data and aims not only at a more precise and robust chronology of past events, but also allows estimations of duration of particular processes. However, chronological models must be constructed with care, since the prior archaeological information significantly affects the output. The comparison of three alternative models for the Aeneolithic settlement of Monjukli Depe shows that prior information in modelling has a considerable impact on duration estimates for periods of the settlement history. The modelling chronology for Monjukli Depe allows the tracing of commemorative practices at a generational scale—the memory of Monjukli Depe House 14 was transmitted over several generations of inhabitants long after the house destruction. It is clear that houses possessed a great value in the social life of the settlement since local building histories were remembered over a long time.

Zoroastrians are one of Iran's religious minorities, who managed to survive pressures and adversities during many centuries after the rise of Islam. Despite threats and dangers, this minority always tried to resist the pressures and maintain their identity and social cohesion with some measures. Aqda Cave is one of the examples of material culture left by the Zoroastrians, which can be very helpful for a better understanding of the preservation of their identity and social cohesion over time, a heritage that, based on the assessment of social values, can be effective in the sense of identity, sense of place and sense of belonging of this community. The presentation and preservation of this cultural heritage with the help of Zoroastrians will provide a foundation to acknowledge their rights and construct a respectful character for this minority group. Consequently, the preservation of this heritage could be an attempt to respect cultural diversity, heritage rights and equity as the factors of inclusive social development and world peace.

Textiles have long been recognized as a key feature in the economic and social development of early complex societies. Many comparative dimensions, however, remain unexplored, including within the ancient Near East. Unlike contemporary societies in Syria and Mesopotamia, wool was not used as a staple finance good in the Early Bronze Age southern Levant (c. 3700–2000 bce) since the landscape could not permit adequately scaled production. In larger cultural regions wool was produced at vast scales and helped underpin royal institutions. But without a non-perishable, high-volume and high-value commodity like wool, staple finance in the southern Levant was restricted to seasonally produced grain, wine and oil, primarily used in exchange for local labour. Moreover, without wool there was little need in the southern Levant for the administrative and security technologies used elsewhere, namely seals and sealing, and later, writing. This limited the development of complex institutions and cognitive abilities.

This article delves into the contemporary social perception of the three abandoned Soviet Cold War tactical nuclear bases in Poland, focusing on often overlooked phenomena in archaeological studies such as the contemporary myths (folk tales, contemporary legends, modern folklore, etc.) and nostalgia that have emerged around these sites. While contemporary myths and nostalgia are distinct phenomena with different outcomes, they share a common feature: a mythologized approach to the past. Established historical and archaeological narratives, derived from detailed studies, often coexist with alternative versions of the past inspired by folk imagination. This article aims to highlight their cultural value as an integral part of local identity, actively shaping the perception of material heritage. Contemporary myths offer insight into another layer of collective perception of the past, while nostalgia delves into the emotional aspects of human existence, coping with transience and searching for meaning.