In the area along the southern Gulf Coast in Mexico, a large number of previously unrecorded archaeological sites have recently been detected with the aid of lidar data, which also allowed us to determine the orientations of hundreds of structures and architectural assemblages, including many standardized complexes dated to the Early-to-Middle Formative transition. As revealed by our analyses, most orientations were based on astronomical and calendrical principles, occasionally combined with certain concepts of sacred geography. While the results of these analyses were presented in a recently published article, here we explore the potential of alignment data for addressing other questions of archaeological relevance. The distribution of particular building types and regional variations in alignment patterns in the study area suggest the existence of two somehow different cultural spheres, loosely corresponding to the areas conventionally called the Gulf Olmec region and the western Maya Lowlands. Examining pertinent evidence, we argue that it was in this area where some of the most prominent orientation groups materialized in later Mesoamerican architecture originated. We also attempt to reconstruct the paths of their diffusion, which are expected to contribute to understanding the dynamics of long-distance cultural interaction in Mesoamerica.

We previously reported astronomical alignments with the principal temple of the archaeological site of El Paraiso in coastal Peru. Here we describe a new investigation of nine small platform mounds associated with the two giant animal effigy mounds at the site. A total station map of the site permits possible astronomical alignments to be measured directly from the AutoCAD map by Pixelstick or AutoCAD. We corrected alignments for obliquity and for the apparent curvature of the sun and moon over the crest of nearby ridges. Azimuths for astronomical events were obtained from Starry Night Pro Plus 6.4.3. We found that 13 of 14 alignments were within 1° of the predicted astronomical values (and all 14 were within 1.5°). To account for these findings and those of the giant animal platform effigy mounds at the site, we propose a cosmology in the Late Preceramic period of solar and lunar alignments and the linkage of supernatural animals to dark cloud constellations. The building of these mounds was directed by astronomer priests. A shared belief in a cosmology that included a punishing force may have eased transactions by engendering trust among individuals living across river valleys and at different altitudes.

In a recent Antiquity article, Darvill (2022) proposed that the mid third-millennium BC Stage 2 sarsen settings of Stonehenge (comprising the Trilithon Horseshoe, Sarsen Circle and the Station Stone Rectangle) were conceived in order to represent a calendar year of 365.25 days—that is, a calendar identical in duration to the Julian calendar. In the present article, the authors argue that this proposal is unsubstantiated, being based as it is on a combination of numerology, astronomical error and unsupported analogy.

According to many historical records, 1P/Halley comet was reported to appear in 760 AD. In the same year in Indonesia, the Dinoyo inscription told us the story of the Kanjuruhan kingdom which held a Vedic ceremony to purify a new shrine and statue of Agastya to repel enemy forces (or dispel the epidemic). Many traditions believe that the appearance of a comet is a sign of war, plague/epidemic, death, etc. By applying this understanding to the archaeoastronomical framework, the hypothesis is proposed, that the king’s order which was written on the inscription shows the response to the 1P/Halley comet appearance in 760 AD. There are three ways to examine the hypothesis: by testing the chronological, geographical, and cultural aspects. Through some literature studies and the Stellarium Astronomy Software simulation, the initial research found that the chronological and geographical aspects support the hypothesis.

The Phoenician island-city of Motya, off the west coast of Sicily, has long been a focus of archaeological research. Earlier excavations identified a large rectangular basin interpreted, by analogy with Carthage, as a ‘kothon’ or artificial inner harbour. Recent investigations of this feature, however, lead the author to a new interpretation. Rather than a harbour, the so-called ‘Kothon’ is revealed as a sacred freshwater pool at the centre of a monumental circular sanctuary hosting three large temples. The pool, watched over by a statue of Ba'al, also served as a surface for observing and mapping the movement of stars, as emphasised by the alignment of structures and features positioned around the sacred enclosure.

In recent decades some archaeologists have come to doubt key components and properties of the Late Neolithic/Early Bronze Age (EBA) Avebury monument complex. By site excavation of the Beckhampton Avenue, Silbury Hill, and the West Kennet Palisades the idea of an integrated group of contemporaneous monuments has been thrown into doubt. In this paper these critiques are themselves critiqued and further tested by an inter-disciplinary exercise integrating archaeology, landscape phenomenology, and archaeoastronomy. It is suggested that the emergent properties of this procedure reveal that these recent doubts are unfounded and that this monument complex was designed for rituals to initiate neophytes by simulating journeys through a virtual underworld.

America's first urban centers may have been located in the Supe Valley, Peru. After investigating the location and the orientation of the main built structures, we show that it is not only the presence of the Supe River that determines their orientation but also that astronomical relationships within the orientation of the buildings dictate their setting within the valley. The southernmost position of moonrise on the horizon seems to be the most important astronomical target. There is the possibility of a trend toward attributing greater importance to the June solstice sunrise and the rising of certain stars or asterisms. These orientations could relate to specific moments throughout the year, in particular to seasonal rains, subsequent river flooding, and agricultural cycles. This is one of the earliest examples of the interaction of land- and skyscapes in human cultures and indeed the first in the Americas.

When we talk about Astronomy, we normally do not take into account that we are using a cultural specific way of understanding the sky. Astronomers, either professional, amateur or just lovers of the sky nowadays tend to approach the sky from the point of view of modern science. There, we approach the sky as something that needs to be explored, understood and explained.

However, this vision was not always like that, or even in other cultures is/was completely different. For centuries, the human being has comprehended the sky, its changes and constancies, as part of their world, as part of the environment, as part of their everyday life.

In this paper, I review a few of these different ways of approaching the sky in several cultures, from the Near East to Rome or the Andes and how we can use them today for education, outreach and heritage management.

Cultural astronomy is the study of the astronomy of ancient cultures and is sometimes called the anthropology of astronomy. The many ways that astronomy was used by ancient cultures are fascinating and this can be used to inspire interest in all astronomy, as well as astronomy in culture. Archaeoastronomy is interdisciplinary and among its practitioners are not only astronomers and astrophysicists, but also anthropologists, archaeologists, and Indigenous scholars. Much can be learned about ancient cultures though examination of how and why they used astronomy. This paper will highlight several examples that can capture public attention.

Astronomy in Armenia was popular since ancient times and Armenia is rich in its astronomical heritage, such as ancient and medieval Armenian calendars, records of astronomical events by ancient Armenians, the astronomical heritage of the Armenian medieval great thinker Anania Shirakatsi, etc. Armenian astronomical archives have accumulated vast number of photographic plates, films and other careers of observational data. The Digitized Markarian Survey or the First Byurakan Survey, is the most important low-dispersion spectroscopic database. It is one of the rare science items included in UNESCO “Memory of the World” Documentary Heritage list. The Byurakan Astrophysical Observatory (BAO) Plate Archive Project (2015–2021) will result in digitization and storage of some 37,000 astronomical plates and films and in creation of an Electronic Database for further research projects. Based on these data and archives and development of their interoperability, the Armenian Virtual Observatory was created and joined the International Virtual Observatory Alliance.

As the Inca Empire was predominantly agrarian, the integration of local farming communities into a corporate agricultural system constituted a great challenge for the imperial political economy. The authors thus analyse an unusual circular structure in the Altos de Arica region of northern Chile, which resembles an important building—called ‘sunturhuasi’—in the capital, Cusco. They explore this structure using three-dimensional modelling, identifying its probable use in astronomical observations and hence its clear connection with the Inca agricultural calendar, ultimately suggesting that it was central to an imperial built environment related to the political economy of maize production.

During the excavation of Rego da Murta Dolmen I, a structure belonging to a megalithic cluster in central Portugal, a number of small sub-quadrangular quartzite stones were found embedded within a layer below that of the deepest orthostat. In this paper, we report on these findings and highlight three key features of these small stones, namely their location relative to the dolmen’s plan, the distances between them, and their orientations. We suggest the quartzite stones could have been markers used in the planning of this megalithic structure. In addition, we analyse the orientations of the two main structures of the cluster (Dolmen I & Dolmen II), which are reflected by the orientation of the quartzite stones. We tentatively suggest potential landscape and skyscape alignments for their orientations, including three hypotheses for the observed differences in orientation between the two.

The class in Archaeoastronomy at the University of Wales Trinity Saint David is taught as part of the MA in Cultural Astronomy and Astrology, within the University's School of Archaeology, History and Anthropology. This paper will present and review some of the postgraduate work produced in the course, reporting on its findings as examples of the level of work that may be expected on a taught MA course at a UK University.

Archaeological excavations carried out at Turó del Calvari (Tarragona, Spain) have revealed a protohistoric building interpreted as one of the earliest enclosures of power operating during the Early Iron Age in the northeast of the Iberian Peninsula. The structure is exceptional in several respects: the techniques of construction, the materials used, and the topographic situation. The building is perfectly integrated in the landscape and has an exquisite geometrical design, with measurement units based on the Iberian foot. The intended beauty in having used the golden ratio in its construction and an orientation that is both stellar and solar demonstrates the existence at that time of a complete series of mechanisms of representation and territorial control. This was based on the use of rituals and feasts as elements of political cohesion by an emergent elite within a process that reproduced a scaled-down Mediterranean cultural system in an indigenous space.

The aim of this work is to review and expand upon the model proposed by Father José Domingo Duquesne de la Madrid (1745–1821) regarding the calendar of the pre-Columbian Muisca culture of central Colombia. This model was dismissed by scholars in the late 19th century when it was called just a simple invention of a clergyman; however, a detailed analysis shows that his interpretation of the calendar was based on genuine ethnographic information. According to Duquesne, this calendar was based on a series of moons whose multiples are 5, 20 and 37. These multiples generate time series that can be comparable to our years (37 moons), centuries (740 moons, or 59.8 years) and millennia (14800 moons or 1196 years). According to the information provided, these long time spans can be tracked up to a period of 74000 moons (5978 years). The work of Duquesne provides us some clues about the state of timekeeping traditions in pre-Columbian societies of the Intermediate Area.

The megalithic monuments of Arles–Fontvieille appear to have been deliberately constructed such that a ray of the setting sun on and around the equinox penetrates the subterranean chamber producing a spectacular light-and-shadow hierophany. Moreover, at one of the sites there is evidence in the form of rock art that observations were also being made of heliacal rising and settings, possibly of both the Pleiades and Orion. The equinox hierophany has been documented at three of the four intact monuments of the group. This phenomenon was probably exploited for sacred ritualistic purposes related to seasonal change and timekeeping by the agricultural people who built the monuments. This evidence has significant importance for understanding these monuments in the context of European megalithism and the wider European Neolithic as well as for understanding their cosmological role within the society that built them.

This personal perspective on the development of archaeoastronomy over the last thirty years focuses on interpretative and methodological issues, picking up for example from the debate between Schaefer and Aveni at Oxford VII. How far we have actually progressed in the last three decades? Are we at last starting to achieve the correct fusion between the social science questions that our discipline addresses and the ‘hard science’ methods that are often involved in tackling them? In this paper I argue that the need for our hypotheses to be solidly grounded in social theory, which has rightly been recognised by most archaeoastronomers in recent years, is not an excuse for avoiding the need to be scientifically rigorous in assessing them against the actual evidence. I conclude that identifying robust methodologies for weighing together the different types of data with which the cultural astronomer is faced in different sitations, so as to infer the ‘best’ interpretation, remains at once the most challenging and the most pressing issue facing our ‘interdiscipline’ in the future.

For more than 50,000 years, Indigenous Australians have incorporated celestial events into their oral traditions and used the motions of celestial bodies for navigation, time-keeping, food economics, and social structure. In this paper, we explore the ways in which Aboriginal people made careful observations of the sky, measurements of celestial bodies, and incorporated astronomical events into complex oral traditions by searching for written records of time-keeping using celestial bodies, the use of rising and setting stars as indicators of special events, recorded observations of variable stars, the solar cycle, and lunar phases (including ocean tides and eclipses) in oral tradition, as well as astronomical measurements of the equinox, solstice, and cardinal points.

A brief discussion is given on the possible contributions of the schools of architecture to the safeguard of important monuments of astronomical interest. Some highlights of a meeting dedicated to the italian astronomical cultural heritage are also reported.