As a ceramic artist, I was surprised to find that archaeological research gives little attention to the extraordinary sensorial qualities of Jōmon flame pots. To understand why, I consider the challenges of including sensory experience in archaeological method and the problems of leaving it out. Turning to the typological approach to Jōmon pottery, I highlight the assumptions it makes about cognition before introducing Material Engagement Theory (MET) as an alternative. A MET-oriented reanalysis of the typological evidence places sensation at the centre of enquiry and removes the need to interpret symbolic, representational content. Through MET, I consider the sensorial qualities of flame pots, not as prehistory but as they appeared recently and unexpectantly during the process of modelling clay into sculptures for a contemporary art project. Flame pots joined conceptually with the explorative activity of clay. A prehistoric/contemporary artefact/modelling system was created and developed itself into a method of monitoring intra-systemic experience—clayful phenomenology. The findings cover five themes: enacted agency, iconicity from indexicality, bending rules/undermining habits, the choreography of material engagement and the phenomenology of space.

Heterarchical or hierarchical? Egalitarian or unequal? Segmented or complex? Tribe, chiefdom, middle range? All these questions have been vividly discussed in an effort to reconstruct Bronze Age society within a wider area of central Europe. The extensive spectrum of published literature offers varied and often contradictory theoretical models, but we still know very little about the organization of particular social units, especially in the context of settlements. The morphological, technological and spatial analysis of movable and immovable sources from the fortified settlement in Spišský Štvrtok contributes in many respects to solution of the discussed problem in the northeastern Carpathian region. In the case of the Spišský Štvrtok locality, we can interpret the degree of social complexity on the basis of qualitative and quantitative parameters of material culture, evidence of production activities and their specialization level in correlation with spatial distribution of intra-site activity areas. Moreover, the detected tendencies are independently confirmed by the morpho-typological differences between gold and bronze artefacts contained in hoards, by architectonic details and by the presence of regular ritual activities. The achieved results thus indicate possible horizontal and vertical ranking, which was adapted to the local community.

Based on the identification of modern dung remains on the TT123 tomb wall, I propose to think of TT123 in new ways, looking for other possible realities besides those produced by the processes of recognition, identification and categorization that dominate the archaeological interpretive process. The idea is to seek to understand TT123 from new traditions and new knowledge to produce something new. The idea is not to ask what TT123 means, but to understand how it works within the different possible encounters in which it is inserted. More than offering just another point of view in relation to those with epistemic privilege, I will try to demonstrate that other realities are possible and that such alternative realities can have political and material consequences. An alternative reality is not reality, it is only a potential reality.

Despite growing strength in recent decades, an archaeology of childhood has often been overlooked by those studying prehistory. This is concerning because communities are enlivened by their children, and conversations with and about children often provide a critical arena for the discussion of aspects of societies which prehistorians are comfortable addressing, such as social structure, identity and personhood. Through an exploration of childhood as expressed in the Earlier Bronze Age burials from Ireland, this article demonstrates that neither written sources, artistic depictions nor toys are necessary to speak of children in the past. Indeed, an approach which tacks between scales reveals subtle trends in the treatment of children which speak to wider shared concerns and allows a reflection on the role of children in prehistory.

As the earliest image of a human being and the oldest piece of figurative art, the female figurine of Hohle Fels remains a significant discovery for understanding the development of symbolic behaviour in Homo sapiens. Discovered in southwestern Germany in 2008, this mammoth-ivory sculpture was found in several fragments and has always been assumed to be complete, never owning a head. In place of a head, there is instead a small loop that would allow her to be threaded, possibly to be worn as a pendant. Several hypotheses have been put forward as to her original use context, ranging from representing a fertility goddess to a pornographic figure. Yet none of these theses have ever suggested that she once had a head. Here we explore whether the female figurine of Hohle Fels was designed as a two-part piece, with the head made of perishable material culture, possibly woven plant or animal fibres; or that the artefact is a broken and reworked figurine with the head simply never found. By exploring the possibility that this figurine did originally have a second part—a head—we investigate issues surrounding the role of women and children in the Swabian Aurignacian.

Archaeological analyses of child funerary remains have often revolved around discussions of ascribed status and demographic trends. Other social and spatial dimensions of child burial are often left unexplored. This article introduces a novel perspective, through the analysis of child burials in Predynastic Egypt. My analysis focuses on the changing rates and spatial distribution of child burials in community necropoleis, with special attention to how their placement was used to renegotiate power relationships, and perhaps even concepts of personhood, in Predynastic society. The importance of children's funerals for creating of a sense of community through attachment to place is also considered. Criticizing analyses that rely on quantitative data to the exclusion of other factors, I emphasize the contribution of childhood, practice theory, emotions and personhood for the study of social complexity. My arguments point towards significant changes in the emotional dimension of children's funerary practices experienced during the later fourth millennium bc, and links these transformations to processes of state formation in Egypt.

Large-scale archaeogenetic studies of people from prehistoric Europe tend to be broad in scope and difficult to resolve with local archaeologies. However, accompanying supplementary information often contains useful finer-scale information that is comprehensible without specific genetics expertise. Here, we show how undiscussed details provided in supplementary information of aDNA papers can provide crucial insight into patterns of ancestry change and genetic relatedness in the past by examining details relating to a >90 per cent shift in the genetic ancestry of populations who inhabited Chalcolithic and Early Bronze Age Britain (c. 2450–1600 bc). While this outcome was certainly influenced by movements of communities carrying novel ancestries into Britain from continental Europe, it was unlikely to have been a simple, rapid process, potentially taking up to 16 generations, during which time there is evidence for the synchronous persistence of groups largely descended from the Neolithic populations. Insofar as genetic relationships can be assumed to have had social meaning, identification of genetic relatives in cemeteries suggests paternal relationships were important, but there is substantial variability in how genetic ties were referenced and little evidence for strict patrilocality or female exogamy.

Archaeologists, like many other scholars in the Social Sciences and Humanities, are particularly concerned with the study of past and present subalterns. Yet the very concept of ‘the subaltern’ is elusive and rarely theorized in archaeological literature, or it is only mentioned in passing. This article engages with the work of Gramsci and Patricia Hill Collins to map a more comprehensive definition of subalternity, and to develop a methodology to chart the different ways in which subalternity is manifested and reproduced.

This paper focuses on the new approach studying variations in city size and the impact that the Silk Road had on the structure of cities, demonstrated through the study of economic aspects of the Bukhara oasis. We use archaeological data, compare the ancient economy to modern ones, use modern economic theory and methods to understand ancient society, and use what we have learned about the ancient economy to understand modern economies better. In sum, we explore the past through the present and the latter through the former. Our main finding is the generation of models able to answer to the city-size distribution in different territories, comparing them between the past and the present. This study first revealed that, through Zipf's Law, we found similarities between modern post-Industrial Revolution and medieval economics. Secondly, we also found that in ancient times the structure of the city was linked with the local economic demand. We have demonstrated this through the study of cities along the Silk Road.

In this paper, we discuss observations from fieldwork in northern Kenya which revealed solid evidence for a vital ongoing rock art tradition among warriors of Samburu—lmurran. They make rock art during their lives as warriors, typically between the ages of 15 and 30, when they live away from their villages, herding cattle and thus representing a specific ‘community of practice’. Our findings reveal that Samburu rock art is made predominantly as a leisure occupation, while camping in shelters, as part of activities also involving the preparation of food. Typical images include domestic animals, humans (both men and women) and occasionally wild animals such as elephants and rhinos. Each age-set and new generation of lmurran is inspired by previous artwork, but they also change the tradition slightly by adding new elements, such as the recent tradition of writing letters and names close to the images. We conclude that even though rock art as such is not part of any ritual or ceremonial setting, it plays an important role as an inter-generational visual culture that transfers a common ongoing cultural engendered warrior identity through time.

This study proposes that monuments are technologies through which communities think. I draw on conceptual blending theory as articulated by Mark Turner and Gilles Fauconnier to argue that monuments are material anchors for conceptual integration networks. The network model highlights that monuments are embedded in specific spatial and socio-historical contexts while also emphasizing that they function relationally by engaging the imaginations of communities. An enactivist understanding of these networks helps to explain the generative power of monuments as well as how they can become dynamic and polysemic. By proposing a cognitive scientific model for such relational qualities, this approach also has the advantage of making them more easily quantifiable. I present a test case of monumental installations from the Iron Age Levant (the ceremonial plaza of Karkamiš) to develop this approach and demonstrate its explanatory power. I contend that the theory and methods introduced here can make future accounts of monuments more precise while also opening up new avenues of research into monuments as a technology of motivated social cognition that is enacted on a community-scale.

Many archaeologists have sought to interpret the archaeological record with an understanding that non-humans are active constituents within myriad human ontologies. I suggest that to truly understand the spaces with which we exist, we need not invite non-humans into our ontologies, but rather reincorporate ourselves into theirs. This approach decenters humans and puts forth an ontology of matter, within which diverse human ontologies can unfold but to which we are all subject. A closer look at water, specifically at the ancient Maya pilgrimage site of Cara Blanca, Belize, offers an example of how humans exist as only one part of many that participate in the formation of landscapes and shows how water's affect preempts cultural relationships with water. The inherent qualities of water are affective, and it is this affect that integrates Cara Blanca. I introduce my adoption of the concept of kinesis, a territorializing force that allows for the possibility of non-humans to cause history. Thus, I follow water through the archaeological data, elucidating how water's kinesis created possibility at Cara Blanca.

This article seeks to approach the famous tenth-century account of the burial of a chieftain of the Rus, narrated by the Arab traveller Ibn Fadlan, in a new light. Placing focus on how gendered expectations have coloured the interpretation and subsequent archaeological use of this source, we argue that a new focus on the social agency of some of the central actors can open up alternative interpretations. Viewing the source in light of theories of human sacrifice in the Viking Age, we examine the promotion of culturally appropriate gendered roles, where women are often depicted as victims of male violence. In light of recent trends in theoretical approaches where gender is foregrounded, we perceive that a new focus on agency in such narratives can renew and rejuvenate important debates.

Much detail regarding the early development of stone architecture in Egypt remains unclear. Prevailing studies tend to focus on the contribution of religious and socio-economic factors, but the role of environmental elements should not be understated. For much of the First Dynasty, innovation in stone architecture was driven by developments in the private realm, a result of favourable geology in Lower Egypt. Meanwhile, multiple strands of evidence suggest that Egypt experienced wetter climatic conditions during the Early Dynastic period and the Old Kingdom. This would have had major implications on both the production of mudbrick and the short-term durability of mudbrick structures. It is argued that these environmental factors played a key role in facilitating and accelerating the rise of stone architecture in Egypt.

The primitive race of Soay sheep from the St Kilda archipelago in northwest Scotland has played an important role in narratives of the history of domestic sheep. The Soays, apparently a ‘Bronze Age’ race of sheep, were probably confined to the precipitous isle of Soay as soon as ‘Iron Age’ sheep were introduced to Hirta, St Kilda's main island, owing to the competitive edge of the ferocious Soay rams over the new arrivals. In the 1880s, Pitt-Rivers, following his archaeozoological interests, was the first to keep Soays in his park, their epic journey from the edge of the Atlantic to southern England enabled by his acquaintance with their owner. In the early twentieth century, Soays featured in animal bone reports for archaeological sites, were kept in parks and involved in breeding experiments, particularly around Horsham, Sussex (where their owner lived), and in Edinburgh. The transfer of 107 Soays to Hirta in 1934 and 1935, after humans had evacuated St Kilda, was a remarkable feat, enabling the important long-running Soay Sheep Project. The historical exploitation of ‘feral’ Soay sheep by the islanders of St Kilda has significant cultural ramifications.

This paper introduces a new art style, Singa Transitional, found painted onto a mountainside near the modern town of Singa in the north of Huánuco, Peru. This style was discovered during a recent regional survey of rock art in the Huánuco region that resulted in the documentation of paintings at more than 20 sites, the identification of their chronological contexts and an analysis of the resulting data for trends in changing social practices over nine millennia. I explore how the style emerged from both regional artistic trends in the medium and broader patterns evident in Andean material culture from multiple media at the time of its creation. I argue that the presence of Singa Transitional demonstrates that local peoples were engaged in broader social trends unfolding during the transition between the Early Horizon (800–200 bc) and the Early Intermediate Period (ad 0–800) in Peru. I propose that rock art placed in prominent places was considered saywa, a type of landscape feature that marked boundaries in and movement through landscapes. Singa Transitional saywas served to advertise the connection between local Andean people and their land and was a medium through which social changes were contested in the Andes.

Large material accumulations from single events found in the archaeological record are frequently defined as evidence of ritual. They are interpreted as generalized deposit categories that imply rather than infer human motivations. While useful in the initial collection of data, these categories can, over time, become interpretations in and of themselves. The emic motivations behind the formation process of ‘ritual deposits’ ought to be considered using a relational ontology as an approach to understanding how past populations interacted with non-human actors, such as structures and natural features on the landscape. The present study evaluates the assembly and possible function of a dense deposit of artifacts recovered from a Classic period sweat bath at Xultun, Guatemala. Analyses of the various artifact types and human remains in the deposit in relation to what is known of the social history of the sweat bath itself illustrate ontological relationships among offered materials as well as between the offering and the personified place in which it was recovered. We observe that with a better understanding of place, it is possible to evaluate the ritual logic in Classic Maya material negotiations.

Medieval women are typically portrayed as secluded, passive agents within castle studies. Although the garden is regarded as associated with women there has been little exploration of this space within medieval archaeology. In this paper, a new methodological framework is used to demonstrate how female agency can be explored in the context of the lived experience of the medieval garden. In particular, this study adopts a novel approach by focusing on relict plants at some medieval castles in Britain and Ireland. Questions are asked about the curation of these plants and the associated social practices of elite women, including their expressions of material piety, during the later medieval period. This provides a way of questioning the ‘sacrality’ of medieval gardening which noblewomen arguably used as a devotional practice and as a means to further their own bodily agency through sympathetic medicine.

Research on the social dimensions of climate change is increasingly focused on people's experiences, values and relations to the environment as a means to understand how people interpret and adapt to changes. However, a particular challenge has been making seemingly temporally and geographically distant climate change more immediate and local so as to prompt behavioural change. Environmental humanists, anthropologists and historians have tried to address the challenge through analysis of the experiences, philosophies and memories of weather. Archaeology, commonly preoccupied by hard science approaches to climate change, has largely been absent from this conversation. Nevertheless, with its insights into material outcomes of human experiences and relations, it can become integral to the discussion of ‘weathering’ climate change and historicizing weather. Here, drawing on the subtleties of responses by Ilchamus communities in Kenya and using a mix of historical and archaeological sources, we highlight their experiences of weather since the end of the Little Ice Age and explore the potential of building archaeologies of weather.

The life-histories of gold artefacts can provide rich insight into technology and culture, but so far the potential of this research approach has not been exploited in the south central Andes. Here we present the analysis of 34 gold and silver objects from the Middle Period cemetery of Casa Parroquial (San Pedro de Atacama, northern Chile), using pXRF, SEM-EDS, PIXE and digital microscopy. Chemical analyses detected variable compositions (2.4–73.1 per cent Ag and 0.2–3.4 per cent Cu) suggesting that artisans used both native gold and artificial gold-silver-copper alloys. Based on their manufacturing techniques, quality and designs, we identify two working styles, one technically more ‘careful’ than the other. Given their elemental and technological variety, together with the lack of local production evidence, we propose that these artefacts were imported as finished objects from Tiwanaku or Cochabamba and northwest Argentina. However, we identify a series of objects that were modified or reshaped as they entered a new cultural context, revealing complex life-histories. Modifications used relatively simple mechanical means: punching, cutting and folding, most likely made in multi-craft contexts by non-metallurgists from San Pedro.