The evidence of funerary archaeology, historical sources and poetry has been used to define a ‘heroic warrior ethos’ across Northern Europe during the first millennium AD. In northern Britain, burials of later prehistoric to early medieval date are limited, as are historical and literary sources. There is, however, a rich sculptural corpus, to which a newly discovered monolith with an image of a warrior can now be added. Comparative analysis reveals a materialisation of a martial ideology on carved stone monuments, probably associated with elite cemeteries, highlighting a regional expression of the warrior ethos in late Roman and post-Roman Europe.

A chance find in Balchiria, Corsica, revealed two stelae that are unique in Western Mediterranean context both in terms of their motif and morphology.

This paper assesses the applicability of modern notions of gender identity and individuality, and examines ‘relationality’ as a key dimension structuring social identity during the Bronze Age and the beginning of the Early Iron Age in western Iberia through a focus on funerary practices and stelae- and statue-menhir-making. It is argued that these practices were involved in the recollection of genealogical and mythical pasts. They entailed the creation of the dead and the ancestors as relational entities through the explicit inscription of graphic and spatial relations. Ultimately, these practices were structured by, and structured, shared understandings of the self and the roles of the deceased and the ancestors in social life—understandings in which ‘relationality’ played a seminal role.

In the course of their research campaign in Siberia, Ghent University archaeologists have developed a simple and cost effective method for the rapid 3D imaging of rock art, standing stelae and surface monuments. Their procedure will undoubtedly have a big role to play in archaeological research in advance of the oil pipeline expected soon.

Using cross-cultural ethnographic and archaeological analogy, this paper offers a new interpretation for a specific societal attribute represented on the Iron Age stelae of Daunia, arguing that the designs on the forearms of the female stelae do not represent gloves but are instead tattoos. By questioning a single, long-held, belief about the stelae, it is hoped to highlight a very important principle of method: the need to identify and investigate the socio-cultural context of an image or artefact. For too long the Daunian stelae have been looked at through Hellenized eyes. Unlike other Italic societies of this period, the Daunians appear to have remained reasonably unaffected by Greek and wider Mediterranean influence, suggesting the Iron Age inhabitants of the region retained a strong ethnic identity. With limited evidence of their social and religious life deriving from other sources, any hope of understanding these people properly relies on a correct reading of their stelae, which can only be achieved by firmly placing these monuments within an Adriatic milieu.

The famous stelae from the Tartessos region of southern Iberia are compared with new discoveries from the Levant. Similarities of theme and iconography endorse the Phoenician connection, but show it to be more a cultural dialogue between east and west than an imposition by colonists.

The 1998 excavations at the Maya city of La Milpa have revealed important structures of the ruling élite, including several throne rooms, but also evidence for a sudden cessation of élite activity when the occupation was at its height. Extensive mapping suggests a population of some 46,000 over a short period in the 8th and 9th centuries AD.