Whaling was a central aspect of Nuu-chah-nulth, Ditidaht and Makah culture on the northwest coast of North America. Not only was it economically important, it was vital to chiefly prestige. Art and ceremonial life were dominated by themes related to whaling. Thunderbird, the great supernatural whaler, was the source of hereditary prerogatives held by chiefs, including names, dances, regalia and rights to display images of thunderbird and whale. This paper argues that human observations of predatory behaviour by orcas (or killer whales) led to these animals also being perceived as non-human whalers from which chiefly prerogatives could be obtained. Wolves, the main figures in Nuu-chah-nulth ceremonial life, had the power to transform into orcas, explaining their frequent presence in the art with thunderbirds and whales. This paper presents archaeological evidence for orca in the context of whaling and offers interpretations based on the extensive ethnographic and oral historical records. It also places perceptions of animals, the role of the hunter's wife and beliefs about orca in a broader context involving hunting societies in northwestern North America.

Diplomatic relations between the 18th-dynasty Egyptian court and the polities of the Aegean Bronze Age are gaining increasing scholarly attention. The work conducted so far on chronological synchronization has established a relatively firm base for further discussions on social relations. The role of the prestige objects arriving from the Aegean to Egypt has not received the same attention. This is partly because our knowledge of these objects is restricted to Egyptian visual representations in tombs of the officials and not the imported objects per se. This paper will discuss the transformative capacities of Egyptian decorum in regards to the foreign prestige objects of the Aegean provenance arriving in the Egyptian 18th-dynasty court. We first have to understand the iconographical phenomena of transference, hybridization and creativity in Egyptian visual culture, and only then may we attempt to read any historical reality behind them. These transformative representational processes are crucial for the understanding of the reception and the memory of the Aegean objects.

This contribution explores modes of human–animal interactions in hunter-gatherer communities in near-contemporary eastern Siberia and the Mesolithic of northwest Europe. By discussing notions of care and control and drawing on syntheses of Russian-language ethnographic data from eastern Siberia, this paper explores the diversity and nuances of hunter-gatherers’ interactions with animals. While some contexts may reveal respectful yet diverse treatments of the hunted animals, others suggest that hunter-gatherers also might have interacted with animals kept as pets, captives or companions, thus implicating relations in which notions of care and control seem to be tightly bound.

Weighing devices are the earliest material correlates of the rational quantification of economic value, and they yield great potential in the study of trade in pre-literate societies. However, the knowledge of European Bronze Age metrology is still underdeveloped in comparison to Eastern Mediterranean regions, mostly due to the lack of a proper scientific debate. This paper introduces a theoretical and methodological framework for the study of standard weight-systems in pre-literate societies, and tests it on a large sample of potential balance weights distributed between Southern Italy and Central Europe during the Bronze Age (second–early first millennium bc). A set of experimental expectations is defined on the basis of comparisons with ancient texts, archaeological cases and modern behaviour. Concurrent typological, use-wear, statistical and contextual analyses allow to cross-check the evidence against the expectations, and to validate the balance-weight hypothesis for the sample under analysis. The paper urges a reappraisal of an independent weight metrology for Bronze Age Europe, based on adequate methodologies and a critical perspective.

Rock-art researchers have long acknowledged the importance of discerning superimposition sequences as a means for exploring chronology. Despite their potential for reconstructing painting events and thus informing on a site's production sequences, the social significance of superimpositions and their associated meanings have been little explored. In the Kimberley Region of northwestern Australia, interpretations of superimpositions as an analytical lens have often lingered on the ‘negative’ connotations of this practice (e.g. to destroy supernatural power embedded in previous paintings and/or to show cultural dominance). As a result, it has been proposed that the overpainting of previous images was tantamount to defacing, leading to the proposition that new images constituted a form of vandalism of older art. In this paper, a sample of rock-art sites from the northwestern and northeastern Kimberley is analysed with the aim of grounding the study of superimpositions in more nuanced practices, leading researchers to contemplate the role they played among populations within the same area. It is argued here that superimpositions brought together past and present experiences that served to reinforce the links between contemporary art production and the inherited landscape.

During the Early-Middle Bronze Age, a new package of technological knowledge, including high-fired ‘proto-porcelain’ products and specialized ‘dragon’ kilns, entered Lingnan in South China from neighbouring cultures. This enabled the first local production of proto-porcelain in Bronze Age communities of Guangdong province that later became concentrated in ceramic workshops in the Dongjiang valley. Through a holistic approach towards ceramic production and consumption that integrates elements of functionalist and social perspectives, this study will explore the technological and socio-political conditions underlying the value creation and consequent social usage of proto-porcelain. It will be argued that proto-porcelain was a suitable medium for the simultaneous expression of different social roles that might have included its use as serving ware in community rituals as well as its involvement in politico-economic strategies of elite groups.

Research on the Neolithic monuments and dwellings of Atlantic Europe has shown that plays of light and colour were tools for the social and symbolic construction of the world. The integration of the architectures into the surrounding landscape and the incorporation of the surrounding landscape into the architectures were an essential part of this logic. In this context, recent research in the megalithic passage grave of Dombate has evidenced an unusual physical manifestation of sunlight, which interacts with the decorated back stone. The light-and-shadow phenomenon occurs at sunrise during the period of winter solstice. In this paper we discuss the particulars of this phenomenon and we argue that sunlight when it penetrates the passage and chamber at sunrise on these dates may have dictated how the art was located and applied to the structural stone. Such differentiation seems to have had important cultural and ritual significance and encoded/embedded meaning for the tomb builders and may have implications for the consideration of the symbolic dimension of similar architectures in Atlantic Europe.

Iron Age saunas, unique to the Castro Culture of northwestern Iberia, have puzzled archaeologists since the nineteenth century. Initially interpreted as kilns, crematoriums, or ovens, their function has since been established as bathing structures; however, the social significance of these saunas has yet to be firmly established. This study provides a new approach to understanding the ways in which Castro communities utilized specialized buildings to serve specific needs related to ritual cleansing and protection. Through an analysis of their placement, structure and decoration, I argue that these buildings functioned to purify and protect people of Castro communities from spiritual and physical danger. Members of Castro society inhabited a world buffeted by the shifting political and economic powers of the Iron Age. The bath structures under study, covered in apotropaic symbols, functioned in liminal spaces to cleanse and prepare Castro people for the dangers that awaited them beyond the walls of their communities and neutralized any potential spiritual contamination they may have acquired upon their return.

In the last 20 years, demography has re-emerged as a key research area within archaeology. This research has refined archaeological demographic methods and examined the relationships between demographic, cultural and environmental change. Here, I discuss how the results of the growing corpus of archaeological demographic studies can contribute to gender archaeology, aiding the incorporation of women into narratives of the past. By considering the important role of women in the demographic regimes of small-scale societies, I explain how archaeological demography can provide insights into the behaviour and lives of women, without relying on the often problematic identification of gendered artefacts, activities and/or places. Archaeological demography as a tool for gender archaeology also permits a move away from the female empiricism of simply adding women into archaeological narratives, to provide an alternative framework for the analysis of gender roles and practices. I demonstrate the feasibility and benefits of this approach using an example from the Upper Palaeolithic of southwestern France.

James C. Scott's Against the Grain has immense relevance for how archaeologists view the dynamics of early states and complex polities. In this volume, Scott—already established as a leading theorist of states and statecraft (e.g. Scott 1997; 2009)—brings his analytic power and capacity to turn a phrase to bear on the topic of the ‘earliest states’.

In Europe, Scandinavia holds the largest concentration of rock art (i.e. petroglyphs), created c. 5000–first century bc, many of them showing figurative and seemingly narrative representations. In this paper, we will discuss possible narratological approaches applied to these images. We might reasonably distinguish between three levels of pictorial narrativity: representations of (i) single events, understood as the transition from one state of affairs to another, usually involving (groups of) agents interacting; (ii) stories, e.g. particular sequences of related events that are situated in the past and retold for e.g. ideological or religious purposes; and (iii) by implication, master-narratives deeply embedded in a culture, which provide and consolidate cosmological explanations and social structures. Some concrete examples of petroglyphs will be presented and analysed from narratological and iconographical perspectives. We will as a point of departure focus on (i), i.e. single events, though we shall also further consider the possibility of narrative interpretations according to (ii) and (iii).

This paper proposes that the organization of crafts may be a key catalyst in the emergence of urban communities. This is argued through a reassessment of finds from a non-ferrous metal workshop from the eighth century excavated in Ribe, Denmark. We analyse 3D laser scans in order to classify previously unidentified mould fragments, which show that the workshop produced a range of metal parts for composite products like wooden chests, belts and horse harnesses. Such production required an operational network, or réseau opératoire, to combine the necessary skills and expertise of several artisanal specializations. The need for collaboration between specialized craftspeople would have been a decisive incentive for the formation of permanent communities of an urban character. These observations point to a neglected bottom-up driver for the development of early urbanization.

Presented here is a meal from a simple cooking vessel, excavated from the Late Moche (AD 600–850) site of Wasi Huachuma on the north coast of Peru. This meal, cooked in a whole, plain vessel and spilled beneath the floor of a domestic structure, was unambiguously marked by a large stone embedded in the floor. It contained diverse plant and animal materials associated with the sea, the coastal plains, the highlands and the jungle. Via its contents and placement, this meal embodies the ways in which the domestic world of exchange and interaction was deeply entangled with the spiritual and political. All at once, this meal was utilitarian, domestic, industrial, ritually charged and politically embedded. Within it, the fruits of communities, geographical regions and ideas were assembled together to be realized as a dedicatory offering within, and potentially to, this domestic structure. I argue that this meal both contains and is contained by a milieu that is eminently local and mundane as well as worldly and supernatural.

In responding to Scott's Against the Grain, my goal is not to write a book review. I take it as unnecessary to point out all the details that Scott, a historical anthropologist of South East Asia, got wrong about ancient history and archaeology. Instead, I want to take seriously Scott's own hope that his book would be read as a provocation and, in doing so, work through some of its larger problems and its potential.

While Marcel Mauss's landmark essay on The Gift has been vital in social anthropology, inspiring a vast and influential secondary literature, the gift has been much less prominent in archaeological interpretation. This study considers evidence for an ancient Andean gift economy, a system of reciprocal exchanges focused on making people and ensuring group social relations, rather than accumulating wealth/capital. Excavations at Yayno (north highlands, Ancash, Peru) revealed two features dating to the time of the Inkas: 1) a slab-lined cist burial; and 2) an offering deposit containing abundant long-distance trade and sumptuary items. Besides its mountaintop location, the burial's intrusive character and foreign items indicate that the offerings were made to propitiate the place, ruins and their divine aspect. This essay studies the reciprocal acts that led to the offerings, comparing them to gifting patterns in Inka human sacrifices known as capac hucha. The key actors in the exchange were children, divinities, Inka bureaucrats, local leaders and state subjects.

Asking the public to question the assumption that our current systems of governance and food production represent the apex of an evolutionary trajectory is timely and well warranted.