This article discusses recent work on cross-cultural interactions between missionaries and Central Africans, including Images on a Mission by Cécile Fromont, Religious Entanglements by David Maxwell, and “What Is Religion in Africa?” by Birgit Meyer. These works adopt an entangled approach, examining how Christianisation engendered interconnections between Central Africans and missionaries and between Central Africa and Europe. In this way, the works paint a nuanced image of the cross-cultural interactions that occurred in the framework of the Christianisation of Central Africa, showing us how an entangled approach can help examine such interactions afresh. By contextualising the manifold ways in which Westerners and non-Westerners, the West and the non-West were entangled, we can better understand the (power) dynamics and outcomes of cross-cultural interactions. By reading sources in an entangled manner, we can get a completer view of the wide array of interactions between Westerners and non-Westerners. By acknowledging how historical entanglements shaped the analytical concepts we use, we can decolonise our scholarly practice. This article shows how the study of a fundamentally cross-cultural phenomenon—Christianity in the non-Western world—can inspire global and imperial historians to study cross-cultural interactions in a truly cross-cultural manner.

The monolithic churches of Lalibela are commonly regarded as evidence for the shift of the Christian kingdom of Ethiopia from Aksum to the Ethiopian Highlands during the thirteenth century AD. Recent research, however, has shown that the rock-cut churches were not created ex nihilo. New archaeological evidence has emerged for an earlier, local troglodytic culture, particularly at Washa Mika'el, further illuminating the cosmopolitan society that existed in medieval Ethiopia. This article considers the role played by this troglodytic culture in the Christianisation of the Ethiopian Highlands and how it attests continuity with its predecessors, especially in the way that sculpted decor are perpetuated and transformed in the frame of a new religious background.

Archaeological studies of belief, ideology and commemorative strategies in Ireland, and elsewhere in Europe, neglect the continuation of cremation far beyond the supposed fifth-century AD threshold for the shift to inhumation under the influence of Christianity. A database of radiocarbon dates from first-millennium AD Ireland permits the identification of new patterns in early medieval (AD 400–1100) mortuary practices, including a new phase of cremation. The authors discuss archaeological and historical implications to demonstrate how data-driven approaches can enhance and challenge established metanarratives. They also highlight serious methodological and interpretative issues that these data pose for current narrative frameworks, and their influence on post-excavation strategies.

High status burial remains one of archaeology's most evocative types of site – but it is not always easy to know why they were built, where and when they were. The author describes a group of élite burials that appeared in north Europe in the late eleventh-twelfth century in a historical context that is unusually clear, and proposes the rise of a pagan élite in the face of aggressive Christianisation from the neighbours.