People are often assumed to expand existing mechanisms—kinship in particular—to include others when they form communities. These models (con)fuse similarity with sameness, as we argue based on Husserl's concept of empathy. People recognize others without overlooking differences. They form community by negotiating belonging. We ask how individuals materialize community, how they create unity in a political process, and how they employ bordering and bonding social interactions. Our case study is Dos Ceibas, a Late Preclassic (350 b.c. to a.d. 250) Maya hamlet in the Petexbatun region. The North Plaza originated as a residential group—possibly of the hamlet's founder—and was transformed over multiple construction episodes into a public and ceremonial place. By a.d. 250, Dos Ceibas consisted of a small pyramid overlooking a plaza and two likely residential buildings. Its growth pattern sets the North Plaza apart from nearby Group MP16 and magnified internal differences. At the same time, Dos Ceibas's pyramid and plaza were likely communal constructions that project a shared community identity. The comparison with contemporary settlements nearby identifies distinct settlement layouts and suggests localized community identities.

In 2018, the AOC Archaeology Group unearthed a unique Roman figurine in Sandy, Bedfordshire, likely an offering in a domestic shrine or lararium. The figurine features a distinctive Gallic cloak, similar to those found on copper-alloy figurines in Trier and Cambridgeshire and on numerous relief sculptures. It may be related to the hooded garment known as the birrus mentioned in Diocletian's Edict on Maximum Prices of a.d. 301, including the expensive Birrus Britannicus.

The paper analyzes family-level wealth inequality and social mobility in Dudelange (Luxembourg) over five generations between 1766 and 1872, a period that saw the end of feudal social relations. While the integration of Luxembourg into the French revolutionary regime produced a reduction in the Gini coefficient for the ownership of land, the social mobility analysis reveals a relative stability of family positions within the land-wealth distribution throughout the period. This shows that family-level transmission mechanisms limit social mobility and strongly advantage those with ancestors owning property wealth, even when there are significant changes in the organization of property relations.

This paper considers the utilisation, appropriation, and renegotiation of colonial knowledge in the form of land and population registers by local litigants in eighteenth-century Dutch colonial Sri Lanka. Using a database compiled from thirty-three civil court cases held before the Landraad rural council of Colombo, I highlight how Lankan litigants frequently used the colonial thombo registers as evidence to have their property recognised. Moreover, I show that these registers were not just utilised but also altered through this process, particularly through the promotion of alternative knowledge in the form of local witness testimonies and ola palm leaf documents during court cases. I subsequently argue that we should reconsider how we view colonial knowledge. Rather than a static, top-down view from a foreign bureaucracy on a colonised society, this knowledge could be appropriated and even altered through the acts of local agents, in turn changing what was known by the colonial state and thus creating a “looping effect” of knowledge production.

This article addresses derivational issues related to palatalization in Khotanese, focusing on action nouns of the kīra- type (< *-i̯a-). It is argued that diachronic palatalization conforms to the rules of synchronic palatalization and that the origin of the hapax legomenon jsīna- “killing” (Z 13.124), which apparently violates these rules, needs to be interpreted differently. It is traced back to a reduplicated Indo-Iranian verbal stem *ǰa-ghn- (cf. Young Avestan jaɣn-) < Proto-Indo-European *gwhé-gwhn- “to strike repeatedly” → “to kill”. This stem is also reflected in the Khotanese gerundive jsīñaa- “to be killed” < *dzai̯n-i̯a- ← *dzaɣn- < Iranian *ǰa-gn-. The article contributes additional evidence supporting the development of the preconsonantal voiced velar fricative *ɣ into *i̯ in pre-Khotanese.

Drawing on insights from contemporary urban theory, this contribution questions where medieval urbanization took place. It is proposed that urbanization is a process which extends beyond towns and cities, which are merely a representation of a more expansive and transformative process. Through discussion of building stone, grain production, salt extraction, woodland management and mineral exploitation, it is argued that medieval urbanization was generative of political ecological relations which challenge prevailing understandings of the rural/urban divide and re-frame urbanization as a metabolic process. The discussion utilizes contemporary concepts of ‘extended urbanization’, ‘urban metabolism’ and ‘political ecology’ to re-frame perceptions of medieval–urban relations and the notion of urban hinterland.

It made for a great photograph. Icons of the feminist movement, stars of women's sport, and amateur athletes joined in a show of solidarity, rallied around the torch that would inaugurate the 1977 National Women's Conference in Houston, Texas (Figure 1). It was the first federally funded meeting of its kind, and 20,000 people cheered the arrival of the flame and the illustrious if motley crew that bore it aloft. The moment was, according to the official proceedings, “one of the most dramatic features of the Conference.”