This article uses results from the recent excavations at Çatalhöyük in Turkey to propose that continuous tensions between egalitarian and hierarchical impulses were dealt with in two principal ways during the Neolithic of the Middle East. A tendency towards overall balance and community (termed molar) is seen as in tension with more particulate and molecular tendencies, with both being brought into play in order to combat inequalities. It is also suggested that tendencies towards more molecular systems increased over time, at different rates and in different ways in different places, partly as a response to constraints associated with more molar articulations. Finally, it is proposed that a shift to molecular autonomy was associated with agricultural intensification. Staying egalitarian can be seen as an active process that contributed to the Neolithic transformations.

Dental modification represents one interesting aspect of corporeal adornment in human history that directly reflects personal social identity. Tooth filing choices distinguished certain individuals at the urban, Maya political capital of Mayapan from 1150 to 1450 ad, along with cranial modification, nose and ear piercings, tattoos and body paint. Here we examine how filing teeth, considered a beautification practice for women at Spanish Contact in the sixteenth century, is distributed across a skeletal sample of males, females, elites and commoners in this city. We evaluate the normative claim of the Colonial period and determine that while predominantly females filed their teeth, most women chose not to. Sculptural art further reveals that male personages associated with the city's feathered serpent priesthood exhibited filed teeth, and we explore the symbolic meaning of filed tooth shape. Assessing the practice in terms of associated archaeological contexts, chronology and bone chemistry reveals that it did not correlate with social class, dietary differences, or birthplace. Residents of Mayapan, a densely inhabited, multi-ethnic city of 20,000, engaged with multiple material expressions of belonging to intersecting imagined communities that crosscut competing influences of polity, city, hometown and family scale identity. Tooth filing reflects identities at the individual or family scale.

This paper explores the potential of posthumanist feminism in archaeology. We find ourselves exhausted in the face of the continuing inequalities in our discipline and the volatile political times we live in, where discrimination and xenophobia, entangled with the patriarchy, create a toxic mix. In the face of this, we draw inspiration from ongoing activism within archaeology and the emergence of posthumanist feminism beyond archaeology. We consider the juxtaposition between activism in the discipline and the lack of engagement with the same issues in our theory. Posthumanist feminism is explored as a way to unite theory and activism. It connects to and builds on existing feminisms but is argued to differ in three ways: first, posthumanist feminism widens the scope of those for whom we should be working to achieve equality; second, it suggests radical shifts in our ontology are necessary to bring about equality; third, it develops an alternative approach to difference. We explore the potential for posthumanist feminism to reshape narratives about the past, the way we do archaeology, and archaeological activism. In each, the aim is to turn away from the majoritarian subject and to make space for multiple alternative voices to emerge and thrive in archaeology.

The causes of the disappearance of Late Chalcolithic society (Ghassulian) in the early fourth millennium bc remain obscure. This study identifies the collapse as the consequence of a change in the approach to metallurgy from cosmological fundament (Late Chalcolithic) to a practical craft (EB1). This endogenous transition accounts for the cultural recession characterizing the transitional period (EB1A) and the discontinuity in ritual practices. The new practical approach in metallurgy is firstly observed in the southern margin of the Ghassulian culture, which produced copper for distribution in the Nile valley rather than the southern Levant. Nevertheless, the Ghassulian cultural markers visible in the newly emerging areas of copper working (southern coastal plain, Nile valley) denote the survival of the old cosmological traditions among metalworkers of the EB1 culture. Their religious expression unveils the extension of the Ghassulian beliefs attached to metallurgy and their metamorphosis into the esoteric fundaments of the Bronze Age religions.

Architecture has been one of the key features in studying the first millennium bc in the Balearic Islands. The primary goal of this research is to analyse how monumental communal architecture enabled the construction of enduring social spaces and how the role of these spaces within the community can be understood through the relations that conform across the landscape. To do so we will focus on the Late Bronze Age (1100–850 bc) and the Talayotic period (c. 850–650 bc), the first moment when cyclopean dry-stone architecture is used in communal spaces, such as talayots or stepped turriforms, making them stand out across the landscape. To understand how these architectures are connected, we analysed the visual connections between them through intervisibility and network analysis, as well as through Individual Distance Viewsheds. Through the analysis of visual connections, we seek to understand how the architecture created a network across the entire landscape, and how the characteristics and properties of this network are key in understanding the relationship between Talayotic communities and their landscape. Our aim is to explore how architecture shaped and gave meaning to the landscape and how we cannot understand the buildings by themselves, but as part of a network.

The relationship between handmilling, undertaken in domestic contexts, and mechanized mills in medieval Kent is used to challenge linear approaches to economic progress in the Middle Ages. Inspired by posthuman perspectives which emphasize messiness, non-linearity and multiplicity, medieval economic development is re-imagined as a patchwork of intensive material processes. In so doing, an approach is developed which works towards dissolving problematic binaries between gendered labour, domestic and economic spheres and the Middle Ages and modernity.

Human communities belonging to different times and places often adopt a set of ideal rules, sometimes related to alimentary prescriptions. For different reasons, foods and/or specific resources are, in fact, prohibited to some social or religious groups, but sometimes these can elaborate special strategies to find a compromise between a high social status and the access to ‘prohibited’ resources. For past societies, a careful archaeological study, crossing data emerging from a multidisciplinary approach, written contemporary sources and the rules the community must follow, can depict what was an interplay of ideal rules and actual practice. The paper aims to study a significant population of the past, namely an early medieval monastic community, from a human ecology perspective, but also investigating food storage and preparation at the time, along with the practical respect of the Benedictine Rule about foods with its social implications. The site under study is San Vincenzo Abbey, one of the most important monastic power centres in Italy, which was destroyed in 881 ad by a Saracen raid followed by a destructive fire. This caused the collapse of some structures sealing the contexts of the kitchen's complex, thereby preserving many bioarchaelogical remains related to daily monastic life.

Recovering the agency, skill and innovation of archaeological field assistants from historical encounters is essential to interrogating processes of knowledge production, but is often hampered by access to appropriate archival sources and methods. We detail a field project from early twentieth-century Basutoland (modern-day Lesotho) that is unique both for its aim to salvage details of rock-art production as a dying craft and for its archive chronicling the project's intellectual journey from experiment to draft manuscripts to published work over more than three decades. We argue that critical historiographic attention to this archive offers a guide for examining the intimate dynamics of fieldwork and the effects of these micropolitics on the archaeological canon. We demonstrate how sustained attention to long processes of knowledge production can pinpoint multiple instances in which the usability of field assistants’ scientific knowledge is qualified, validated, or rejected, and in this case how an African assistant is transformed into an ethnographic interlocutor. For rock-art studies especially, this represents a need for interrogating the epistemic cultures—not just the content—of foundational historical data.

The aim of this paper is to analyse the role of the metalworker in the northwest Iberian Iron Age. By adopting a holistic and diachronic perspective, a broad review of the influence of metalworking and its agents on the social structuring of the communities of the Atlantic seaboard is presented. With the aim of exploring the implications of metallurgy and the blacksmith's activity, a new perspective of metalworking is suggested. Thus, an exploration of perspectives beyond the technical aspects will be addressed, considering the ‘technological dimension’ as part of all the elements that define this activity. The objective of the work is to present a narrative that allows analysis of the role of the metalworker throughout different historical periods, focusing on the social, technical and symbolic dynamics that have shaped its development.

In this paper we study several panels with incised engravings, which have been discovered in recent years, from two shelters in the area of the River Martín (Teruel), Cañada de Marco and Los Borriquitos. They are of great scientific interest for several reasons. Firstly, because they represent an expansion of the Late Upper Palaeolithic engraving facies of Mediterranean Iberia, limited until now to ten sites. In these two new sites, these incised engravings are underlying Levantine and Schematic pictographs, and occasionally are interstratified with Levantine paintings, an exceptional fact which is published in its entirety for the first time. These stratigraphic relationships reflect continuity/change dynamics during the Pleistocene–Holocene transition and throughout the Holocene artistic cycle, topics which are crucial on a European scale. Finally, we have identified iconographic continuities between Epimagdalenian engravings and Levantine art, suggesting a possible link between these two graphic expressions. These findings may constitute solid support for the hypothesis about the pre-Neolithic origin of the exceptional Levantine art of the Iberian peninsula.

In memoriam Ramiro Alloza

What can a body do? To answer Baruch Spinoza's question, we engage with posthumanist feminist concepts of nomadic subjectivity and relations with non-humans. Through an exploration of two ‘patches’, the Chinchorro Mummies of the Atacama Desert in South America and the burials at Wor Barrow in the Neolithic of southern England, we suggest that these approaches open up a new way of encountering past bodies. What capabilities do bodies, past and present, have? This question is one in which bodies’ capacities are revealed as immanent, historically contextual and emergent.

This paper proposes a novel procedural framework for the archaeological study of the long-term transformation of religious practices by heuristically defining the religious in terms of their functional-effective elements. Thus, religious activities constitute a distinct communicative domain that responds to and processes the uncertainties and risks of the world. Drawing on this re-definition, this paper proposes a procedure comprising the following units of investigation: (A) what uncertainties and risks of the world were generated in and differentiated by a certain social formation; (B) how were they responded to and processed; and (C) how is the mode of the responding and processing changed as social formations are transformed? The applicability of this procedure is examined through a case study from the pre- and proto-historic periods of the Japanese archipelago. It is hoped that the framework reintroduces causally explanatory, comparative and long-term perspectives to the archaeological study of religious practices.

Here I evaluate Andean concepts understood from the Quechua and Aymara languages to test their applicability to Moche archaeology—a region where the languages once spoken are now extinct. By focusing on geographical features common to the highlands and the coast (mountains and rivers) and archaeological evidence, I look at broad patterns of Moche material culture and consider how these relate to canal-fed irrigation systems, ceramic spatial patterning and fractaline socio-political organization documented in the colonial-era Chicama Valley. I then present a case study from Licapa II in the Chicama Valley to show that the physical components of the site's layout and the spatial patterns of artifact distribution relate to temporal and socio-political divisions that have their roots in long-standing ideas in Andean thought. Overall, this study shows that through careful evaluation some Quechua and Aymara concepts, namely tinku—or two parts coming together to make a whole—is relevant to the Moche worldview. This concept is manifest through canals uniting and dividing physical space, both socio-politically and temporally. Liquids running through the canals ensure the well-being and energetic flow of Moche society.

Investigation of British Mesolithic and Neolithic genomes suggests discontinuity between the two and has been interpreted as indicating a significant migration of continental farmers, displacing the indigenous population. These incomers had already acquired some hunter-gatherer genetic heritage before their arrival, and this increased little in Britain. However, the proportion of hunter-gatherer genetic ancestry in British Neolithic genomes is generally greater than for most contemporary examples on the continent, particularly in emerging evidence from northern France, while the ultimate origin of British Neolithic populations in Iberia is open to question. Both the date calculated for the arrival of new people in Britain and their westerly origin are at odds with other aspects of the existing evidence. Here, a two-phase model of Neolithization is proposed. The first appearance of Neolithic things and practices significantly predated a more substantial transfer of population, creating the conditions under which new communities could be brought into being. The rather later establishment of a major migration stream coincided with an acceleration in the spread of Neolithic artefacts and activities, as well as an enrichment of the Neolithic material assemblage.

This paper explores notions of relationality and emotional communities to re-tell accounts of women's lives in the nineteenth century ce and second half of the sixth millennium bce, within the framework of posthumanist feminism. We argue that in both of these contexts women's work, spaces and material cultures have been devalued in comparison with those categorized as masculine. To counter androcentric accounts, we consider how different tasks and forms of material culture can create ‘emotional communities’ among groups, forming shared participation in social worlds. Our focus is first the mourning cultures of the Victorian period in the UK, where we argue objects of emotion may have operated to create shared spaces outside of the home, breaking down oppositions of domestic and private. Second, we turn to the ways in which tasks considered female have been downplayed in the Neolithic of central Europe, exploring the assemblages of bodies, grinding stones and hide working to show how emotional currents may have flowed through these materials, creating experiences of aging and different forms of prestige. In conclusion, we argue that the concept of emotional communities provides a useful methodology to answer the challenge set by posthumanist feminism of thinking difference as positive.

This essay explores Braidotti's nomadic subject as the starting point for a posthumanist perspective for the interpretation of ethnographic and ancient pastoral societies. Why has women's labour and positionality in such societies tended to be ignored by archaeology? The author's autobiographical discussion of her earlier work on village and transhumant pastoralists in Greece frames her personal discovery of gender and power dynamics in mobile societies. The main case study, however, examines the household archaeology of Iron Age Saka (eastern variants of Scythians) and later pastoral groups in order to put forth hypotheses about gendered production in semi-sedentary societies. Haraway's concept of the cyborg and Braidotti's concept of the nomadic subject are examined. Material studies of ceramic serving dishes, household debris and house form at an Iron Age agropastoral settlement apply some of the concepts of new feminisms. A comparison is drawn between the philosophy of nomadology and the anthropological archaeology of pastoral nomads.

Depictions of mythical beings appear in many different forms of art world-wide, including rock art of various ages. In this paper we explore a particular type of imagery, back-to-back figures, consisting of two human-like figures or animals of the same species next to each other and facing in opposite directions. Some human-like doubles were joined at the back rather than side-by-side, but also face opposite directions. In this paper, we report on new research on rock art, bark paintings and recent paintings on paper and chart a 9000-year history of making aesthetically, symbolically and spiritually powerful back-to-back figures in Arnhem Land, Northern Territory, Australia.