This article presents the results of a preliminary bioarchaeological study of 10 funerary urns containing human burned remains from the Los Tamarindos urn-field cemetery dated to the Postclassic period. I was able to determine the basic biological profile data. In addition, I determined the fragmentation rate as well as the thermal alternation of bones from funerary urns from Los Tamarindos, which allowed me to propose the first observations about the Pretarascan cremation burial practices in this region. The low weight of bones indicates that burials should be determined as partial burials; however, they contain fragments of bones from each anatomical region. The structure of the bones and the chromatic discoloration caused by the thermal alternation indicate that temperature during the cremation did not exceed 900°C, given that the cremains did not exhibit the recrystallization structure, which is interpreted as a characteristic feature of the high maximum temperature of a funerary pyre during the cremation.

Physical evidence of weapon trauma in medieval burials is unusual, and evidence for trauma caused by arrowheads is exceptionally rare. Where high frequencies of traumatic injuries have been identified, this is mainly in contexts related to battles; it is much less common in normative burials. Osteological analysis of one context from an assemblage of disarticulated and commingled human bones recovered from a cemetery associated with the thirteenth-century Dominican friary in Exeter, Devon, shows several instances of weapon trauma, including multiple injuries caused by projectile points. Arrow trauma is notoriously difficult to identify, but this assemblage shows that arrows fired from longbows could result in entry and exit wounds in the skull not incomparable to modern gunshot wounds. Microscopic examination of the fracture patterns and spalling associated with these puncture wounds provides tentative evidence that medieval arrows were fletched to spin clockwise. These results have profound implications for our understanding of the power of the medieval longbow, for how we recognise arrow trauma in the archaeological record and for our knowledge of how common violent death and injury were in the medieval past, and how and where casualties were buried.

This paper addresses the limits of the methods and questions asked by osteoarchaeologists when dealing with human remains. Osteoarchaeologists seem to take for granted that through the study of such remains they can say something relevant about a past individual's identity, something about the nature of their being. Since the early 1990s various voices have questioned these assumptions, also claiming that the study and display of human remains are unethical. It is my intention to rethink the topic of ethics in osteoarchaeology by shifting the focus to the research questions and methods we employ – what kind of evidence are we looking for and what kinds of relationship are we establishing with those earlier lives? By taking as a starting point the analysis of the remains of the Greek Catholic Bishop Vasile Aftenie, killed during the Communist regime, I explore the view practitioners take as the legitimate way of framing the relationship between past and present and the transformation of bones into scientific objects. In the end I propose that such a re-evaluation, alongside an opening of our discipline towards anthropology, can contribute to a recovery of humanity as part of the academic discourse, which should be the key element in any ethical discussion.

The strategic significance of the Dariali Gorge, the main pass across the central Caucasus, has long been recognised. It forms a border today as it has done for much of the past 2000 years. But how was an effective military force sustained in an isolated Alpine environment? Excavations, osteoarchaeology and landscape survey have revealed that the Early Middle Ages saw as much investment in controlling this key route as there was in Antiquity. Guarded by the same Muslim-led garrison for at least a quarter of a millennium, its survival in a harsh environment was made possible through military effort and long-distance food supplies.

Mining has commonly been thought of as hard manual labour undertaken by the lower echelon of a hierarchical society, but was this always the case? Recent excavations of the variscite mines at Gavà have revealed burials contemporary with the peak of mining activity that represent a community of miners exploiting the subterranean resources for trade and manufacturing variscite beads with a nuanced symbolism. Skeletal evidence demonstrates the physicality of mining while grave goods reveal a community that worked collectively to mine, manufacture and trade goods, with miners themselves benefiting from the fruits of their labours.

Introduction

The archaeological study of human skeletal remains has been undertaken in Ireland since the mid 19th century. This paper examines the development of human bone studies in Ireland up until the present day, reviews the various approaches which have been adopted, and takes a look at the formal structure of the discipline within an Irish contcxt. The objective is to provide an overview of the study of archaeological human skeletal remains in Ireland from the 19th century through to modern times.

A man and a woman were found in a double burial dating from the 1st century BC and located in a Xiongnu burial site in northern Mongolia. An offering box at the head of the man's coffin contained both remains of domestic animals and a human hyoid bone. The skeleton of the man was complete whereas the woman's hyoid bone was missing. The isolated hyoid bone could belong to the buried woman, which suggests the removal of her tongue and probably her sacrifice.