Ethnographic data on the production of rock art in far western North America - the historic hunter-gatherer cultures of California and the Great Basin - are reviewed and analyzed to identify widespread patterns in the origin and, in certain cases, symbolism of the late prehistoric/historical parietal art of this region. These data, collected in the first few decades of this century by a variety of ethnographers, suggest only two origins for the art: production by shamans; and production by initiates in ritual cults. In both instances, the artists were apparently depicting the culturally-conditioned visions or hallucinations they experienced during altered states of consciousness. The symbolism of two sites, Tulare-19 and Ventura-195, is considered in more detail to demonstrate how beliefs about the supernatural world, and the shaman's relationship to this realm, were graphically portrayed.

This study takes as its point of departure recent discussions in sociology, anthropology, queer theory, and masculinist and feminist studies on the contextual constitution of sex and gender, with its surrounding debates. We explore the adoption and implications of the body as a phenomenon in archaeology and its connection to power-centred theories. As a case study, we use a body of data comprised of prehistoric Cypriot figurines (Chalcolithic and Bronze Age), and suggest that an archaeology of individuals may be possible in prehistoric contexts. In conclusion, we suggest that archaeologists move beyond rigid, binary categorizations and attempt to prioritize specific discourses of difference by implementing constructions of self or identity

Increasing reliance on skill-intensive subsistence strategies appears to be a hallmark of human evolution, with wide-ranging implications for sociality, brain size, life-history and cognitive adaptations. These parameters describe a human technological niche reliant on efficient intergenerational reproduction of increasingly complex foraging techniques, including especially the production and effective use of tools. The archaeological record provides a valuable source of evidence for tracing the emergence of this modern human condition, but interpretation of this evidence remains challenging and controversial. Application of methods from psychology and neuroscience to Palaeolithic tool-making experiments offers new avenues for establishing empirical links between technological behaviours, neurocognitive substrates and archaeologically observable material residues. Here we review recent progress and highlight key challenges for the future.

In commenting on the preceding articles of the Special Section, this afterword elaborates on the methodological and analytical implications for archaeology of the ontological alterity of animist phenomena. If such phenomena are challenging because they transgress the conceptual coordinates of archaeologists' habitual interpretive repertoires (mind vs matter, materiality vs culture, etc.), then what might archaeology's response to such challenges be, what might be distinctively archaeological about it, and how might it compare to related concerns among socio-cultural anthropologists and philosophers?

The emergence of cave art in Europe about 30,000 years ago is widely believed to be evidence that by this time human beings had developed sophisticated capacities for symbolization and communication. However, comparison of the cave art with the drawings made by a young autistic girl, Nadia, reveals surprising similarities in content and style. Nadia, despite her graphic skills, was mentally defective and had virtually no language. I argue in the light of this comparison that the existence of the cave art cannot be the proof which it is usually assumed to be that the humans of the Upper Palaeolithic had essentially ‘modern’ minds.

The water supply and distribution system of the Nabataean city of Petra in southwestern Jordan has been explored and mapped. Analysis of the system indicates exploitation of all possible water resources using management techniques that balance reservoir storage capacity with continuous flow pipeline systems to maintain a constant water supply throughout the year. Nabataean Petra was founded c. 300 bc; urban development progressed with later Roman administration of the city starting at ad 106; Byzantine occupation continued to the seventh century ad. Trade networks that extended throughout much of the ancient Near East and Mediterranean world intersected at Petra, and brought not only strategic and economic prominence, but also impetus to develop water resources fully to sustain demands of increasing population and city elaboration. City development was influenced by artistic, cultural and technological borrowings from Seleucid, Syro-Phoenician, Greek and Roman civilizations; the Petra water-distribution system included hydraulic technologies derived from these contacts as well as original technical innovations that helped to maintain the high living standard of city dwellers throughout the centuries. Analysis of the Nabataean water network indicates design criteria that promote stable flows and use sequential particle-settling basins to purify potable water supplies. They also promote open channel flows within piping at critical (maximum) flow rates that avoid leakage associated with pressurized systems and have the design function to match the spring supply rate to the maximum carrying capacity of a pipeline. This demonstration of engineering capability indicates a high degree of cognitive skill in solving complex hydraulic problems to ensure a stable water supply and may be posited as a key reason behind the many centuries of flourishing city life.

In this paper the notion of assemblage, as derived from the work of Gilles Deleuze, is explored in order to consider change in prehistory. An assemblage-based approach that draws on the concept of ‘vibrant matter’ is implemented as the means of understanding change. In this approach all materials are viewed as vibrant and in flux. These ideas are used to create a heterogeneous view of change where assemblages, or parts of assemblages, may change at varying speeds and rhythms and at many different scales. These ideas are explored through the case study of changing burial practices between 3000 and 1500 cal bc on the Isle of Man. I suggest that this kind of thinking allows us to study change differently, and explore the advantages of this approach for archaeology.

This paper re-examines the concept of the archaeological event as a means to avoid dual or multiple levels for historical phenomena, which a scalar view of time creates. Central to this procedure is an examination of the nature of residuality in relation to the archaeological record; it is argued that our concept of residuality needs to be broadened to encompass a more general view of material organization where the property of reversibility is foregrounded. In doing so, a different conception of the event is generated which defines itself not in terms of particularity but reversibility.

The application of globalization theory to colonial contexts in recent years has emphasized articulations of the colonized and the colonizers. For the Mediterranean Iron Age, focus has been upon expressions of local (colonized) identities, and of regional variabilities of the overseas Greeks and Phoenicians; any attention to the engagements that the Greeks and Phoenicians had with one another during this time has been solely contrapositive in the framing of arguments. The present study examines the background to this circumstance before addressing specifically the engagement between these global cultures on a Mediterranean-wide scale during the period of their overseas foundations. Regarded from the perspective of a globalization framework, the common sets of practices and shared bodies of knowledge reveal a deep complexity of intercultural contact during the Iron Age, reminding us that cultures should never be considered in isolation.

Aegean prehistory still has to deal with the legacy of ‘Homeric archaeology’. One of these legacies is the ‘warrior grave’, or practice of burying individuals (men?) with weapons which we find both in the Late Bronze Age and the Early Iron Age in the Aegean. This article suggests that the differences between the ‘weapon burial rituals’ in these two periods can tell us much about the kind of social and cultural changes that took place across the Bronze Age/Iron Age ‘divide’ of c. 1100 BC. In neither period, however, can items deposited in ‘warrior graves’ be seen as straightforward biographical facts that tell us what the individual did and suffered in life. Rather, the pattern of grave goods should be seen as a metaphor for a particular kind of identity and ideal. It is only in the Early Iron Age that this identity begins to correspond to the concept of the ‘hero’ as described in the Iliad. One means towards our better understanding of this new identity is to follow up work in anthropology on the biography of objects. It is argued that the ‘life cycle’ of ‘entangled objects’, a cycle which ends in deposition in a grave, provides us with indispensable clues about the nature of new social identities in Early Iron Age Greece.

This article argues that artefact types and typologies are kinds of assemblages, presenting an explicitly relational interpretation of typology grounded in a more-than-representational assemblage theory. In the process it evaluates recent approaches to typology, and the interpretations these typologies have supported, and compares these with approaches which emphasize materiality and experience. It then illustrates the benefit of drawing these two angles of analysis closer together within an approach grounded in a more-than-representational assemblage theory. Throughout, the discussion revolves around British Chalcolithic and Early Bronze Age burials and types of artefacts commonly found within them. The core argument is that, if used appropriately, typologies are not constraints to the appreciation of distinctiveness, difference and relationality in the past, but can rather form an important tool in detecting those relations and making sense of different past ways of becoming.

The expansion of copper-base metallurgy in the mainland of Eurasia began in the Near East and ended in Southeast Asia. The recognition of this Southeast Asian metallurgical province followed in the wake of French colonial occupation of Cambodia and Laos in the nineteenth century. Subsequently, most research has concentrated in Thailand, beginning in the 1960s. A sound chronology is the prerequisite to identifying both the origins of the Bronze Age, and the social impact that metallurgy may have had on society. This article presents the revolutionary results of excavations at the site of Ban Non Wat in northeast Thailand within the broader cultural context of Southeast Asian prehistory, concluding that the adoption of copper-base metallurgy from the eleventh century BC coincided with the rise of wealthy social aggrandizers.

Sub-Saharan Africa is often characterized by Europeans as a region that saw no significant technological change from the adoptions of agriculture and ironworking until the European colonization of the entire continent after 1880. This article criticizes this view by exploring the distinction between invention and innovation, using African iron smelting as a case study. It argues that there is in fact much evidence for the invention of new technologies in recent African prehistory, but that very low population densities precluded innovations in mass production and transportation.

Current models for the origin of writing do not pay sufficient attention to the origin and early development of means adopted by modern humans to record, transmit and process information outside the human body. The present article attempts to fill this gap by elaborating a theoretical model able to classify and describe the variability of these systems. The model is applied to the study of the engraved antler from La Marche, one of the better-known Palaeolithic objects to have been interpreted as an early system of notation. Technical analysis of the marks, through application of a range of experimental criteria, suggests that the sets of marks carved on this object should be interpreted as an artificial memory system with a complex code based on the morphology and the spatial distribution of the engraved marks. These results have important implications for current theories on the origin of writing.

This article provides a brief overview of recent archaeological literature about bodily constructions of identity. We introduce themes of embodiment, landscape, appearance, representation, and symbolism and discuss how presentations of the body are used to construct identities in social contexts. By focusing on the ways in which individuals create and experience themselves through their bodies, archaeologists are better able to comprehend them as culturally-specific, multiply-constituted social beings. The presentation of self can then be used to interpret the social and physical aspects (gender, race, religion, sexuality, age, etc.) that are key to the construction of identities in everyday life.

Shamanic referents in Upper Palaeolithic cave art indicate its pivotal role in the Middle–Upper Palaeolithic transition. Etic models of shamanism derived from cross-cultural research help articulate the shamanic paradigm in cave art and explicate the role of shamanism in this transition. Shamanism is found cross-culturally in hunter-gatherer societies, constituting an ecological and psychosociobiological adaptation that reflects the ritual and cosmology of early modern humans. Shamanism played a role in cognitive and social evolution through production of analogical thought processes, visual symbolism and group-bonding rituals. Universals of shamanism are derived from innate modules, particularly the hominid ‘mimetic controller’ and music and dance. These induced altered states of consciousness, which produce physiological, cognitive, personal and social integration through integrative brain-processing. Shamanic altered states of consciousness have the cross-modal integration characteristic of the emergent features of Palaeolithic thought and facilitated adaptations to the ecological and social changes of the Upper Palaeolithic. Cross-modular integration of innate modules for inferring mental states (mind), and social relations (self/others), and understanding the natural world (classificatory schemas) produced the fundamental forms of trope (metaphor) that underlay analogical representation. These integrations also explain animism (mental and social modules applied to natural domains); totemism (natural module applied to social domain); and guardian spirit relations (natural module applied to self and mental domains).

Thirty-one radiocarbon results are now available from the West Kennet long barrow, and are presented within an interpretive Bayesian statistical framework. Two alternative archaeological interpretations of the sequence are given, each with a separate Bayesian model. In our preferred interpretation, the barrow is seen as a unitary construction (given the lack of dating samples from the old ground surface, ditches or constructional features themselves), with a series of deposits of human remains made in the chambers following construction. Primary deposition in the chambers is followed by further secondary deposition of some human remains, including children, and layers of earth and chalk, the latest identifiable finds in which are Beaker sherds. In the Bayesian model for this sequence, the construction of the monument at West Kennet, as dated from the primary mortuary deposits, occurred in 3670–3635 cal. bc, probably in the middle decades of the thirty-seventh century cal. bc. The last interments of this initial use of the chambers probably occurred in 3640–3610 cal. bc. The difference between these two distributions suggests that this primary mortuary activity probably continued for only 10–30 years. After a hiatus probably lasting for rather more than a century, the infilling of the chambers began in 3620–3240 cal. bc and continued into the second half of the third millennium cal. bc. In an alternative interpretation, we do not assume that all the people dated from the primary mortuary deposits were placed in the monument in a fleshed or partially articulated condition; they could therefore have died before the monument was built, although they must have died before the end of the formation of the mortuary deposit. In the Bayesian model for this interpretation, the monument appears to belong either to the thirty-seventh century cal. bc or the mid-thirty-sixth century cal. bc, and deposition again appears short-lived, but the model is unstable. Results are discussed in relation to the setting and sequence of the local region.

An interest in New World slavery is a recent and exciting development within American archaeology. As archaeologists have rushed to discover the material aspects of what slaves ate, what kinds of dwellings they inhabited, and what sorts of material culture they used, they have also gathered information about slave religion. Although much of this information is incomplete and open to numerous interpretations, it nonetheless exposes an important area of archaeological endeavour. I explore some of what is today known about the slaves' religious observances, both African-inspired and non-African. My focus is on the antebellum period, roughly from 1800 to 1861, of the American South, with some reference to other times and places.

This article explores the relationship between the making of things and the making of people at the Bronze Age tell at Százhalombatta, Hungary. Focusing on potters and potting, we explore how the performance of non-discursive knowledge was critical to the construction of social categories. Potters literally came into being as potters through repeated bodily enactment of potting skills. Potters also gained their identity in the social sphere through the connection between their potting performance and their audience. We trace degrees of skill in the ceramic record to reveal the material articulation of non-discursive knowledge and consider the ramifications of the differential acquisition of non-discursive knowledge for the expression of different kinds of potter's identities. The creation of potters as a social category was essential to the ongoing creation of specific forms of material culture. We examine the implications of altered potters' performances and the role of non-discursive knowledge in the construction of social models of the Bronze Age.

The interlocking of the maritime basin network that took place with the development of the Maritime Silk Roads by the late first millennium bc led to major cultural transfers. This research investigates Southeast Asia's cultural integration and takes into consideration what I call a South China Sea network culture, a result of long-established and extensive connectivity of its populations. The assumption is that this cultural matrix also laid the ground for socio-political practices hypothesized to be at the core of identity building and cultural transfers. These issues are investigated through the technological analysis of hybrid ornament industries in a recently excavated early city-port of the South China Sea which developed with the Maritime Silk Roads that thrived from the fourth to the first centuries bc. This enclosed cosmopolitan settlement hosting populations from various Asian horizons was structured by socio-professional quarters. This node concentrated various craft centres where artisans of different origins made culturally hybrid products with what were then the most advanced technologies. The chronological sequence allows characterization of the evolution of these industries along with the socio-political strategies which they may have served and how otherness was handled in the construction of social identity.