Against the Grain is an approachable book that explores the world of the earliest states, found in Mesopotamia. It is framed by the rationale that a study of the state's deep history might give us insight into contemporary concerns via an understanding of the deep causal links between sedentism, agriculture and state control.

Archaeological investigations have documented an ideological and occupied frontier in the Lower Tagali Valley along the southern margins of the Highlands of Papua New Guinea. Open-area excavations document two types of house structure associated with Huli occupation of the Lower Tagali Valley landscape, a women's house (wandia) and a lodge and ceremonial complex associated with a bachelor cult (ibagiyaanda). Excavation revealed the complete floor plan of the women's house site and multiple structural elements of the ceremonial complex. Radiocarbon dating provides a chronology for both sites that accords with genealogical histories for the colonization of this landscape by Huli during the early nineteenth century, or approximately eight generations ago. These archaeological findings are consistent with the strategies still employed today by Huli in the initial ideological incorporation of new territory and anchoring of expansionary claims through subsequent settlement and cultivation.

This paper investigates transformations in the construction and expression of gender ideologies in the Basin of Mexico from the late Middle Formative through Classic periods (approx. 800 bc–ad 600). Ceramic figurines from the sites of Teotihuacan, Axotlan, Cerro Portezuelo and Huixtoco are used to explore how elements of gender were constructed and communicated in the region over the course of a millennium, and how these practices underwent a transformation during the emergence and expansion of the Teotihuacan state. During the Formative periods, the selection, combination, or omission of sexual attributes in association with decorative elements such as jewellery formed a flexible strategy for depicting a variety of social identities across the Basin of Mexico. The emergence of the Teotihuacan figurine style in the Terminal Formative period brought with it significant changes to the way figurine bodies were formed—sexual attributes disappeared and were replaced with increasingly elaborate clothing and jewellery as the figurine corpus diversified into multiple types. Although relative rates of depictions of feminine and masculine figurines shifted over time, in no period were figurines limited to a binary set of depictions, indicating diverse social identities and gender ideologies in the Basin of Mexico over time.

Studies of balances (scales) in Europe, Asia and northern Africa have found that their use is not exclusively tied to state control or market exchange, but rather grew and evolved through interactions among bureaucrats in centralized states, merchants, artisans and local leaders. Research on balances from Andean South America can contribute to an understanding of the diverse roles and functions of balances, as they developed independently in a region where there were both exchange-based and non-market economies. This article includes data on Andean balances that reveal that they were used as early as the Late Intermediate Period (ad 1100–1400), and that there is variation in the characteristics and dimensions of the balances. Similar to other regions, balances in the Andes were likely used by different groups of specialists including merchants, bureaucrats and artisans. To understand how balances were used, they need to be understood alongside long-distance exchange practices, socio-political strategies, the organization of craft production and the possible use of currency.

The Northwest Complex is one of several known Syro-Anatolian elite residences on the citadel of Zincirli. Syro-Anatolian elite residences such as the Northwest Complex are generally described with the anachronistic term Hilani. The related discourse has focussed on the architectural features that can define the Hilani type. More recently, discussions have focused anew on how these complexes functioned. This paper uses assemblage theory to move the discourse away from its focus on what architecture is to what it can do. It situates the Northwest Complex in an assemblage of Syro-Anatolian elite residences that partake in a shared culture of hospitality. It argues that the distinctive feature of these residences is their externalization of hospitality through the creation of elaborate in-between spaces in the form of external porticos.

This paper provides a framework to highlight the entanglement of discovery and historiography based on the example of the rock-relief figure of Karabel (Turkey), a pivotal monument to recognize the Hittites and the biblical past. I lay out the common narrative of the re-discovery's story that resemble a hagiography, and I put it into perspective with critiques from post-colonial studies. Due to the ongoing damage at the figure of Karabel, I hypothesize that the one-sided role of the monument in the story of the re-discovery of the Hittites by western scholars is insufficient to avoid the radical rejection of the Karabel relief by some people. This article is theory-in-practice: it highlights some pitfalls and tells a story with more diversity, open thought, and considerations beyond traditional narratives of power in passéist oriental archaeology.

Prompted by numerous endeavours to link a variety of brain illnesses/conditions with the introduction of palaeoart, especially rock art, the author reviews these proposals in the light of the causes of these psychiatric conditions. Several of these proposals are linked to the assumption that palaeoart was introduced through shamanism. It is demonstrated that there is no simplistic link between shamanism and brain disorders, although it is possible that some of the relevant susceptibility alleles might be involved in some shamanic experiences. Similarly, no connection between rock art and shamanism has been credibly demonstrated. Moreover, the time frame applied in all these hypotheses is fallacious for several reasons. These notions are all based on the belief that palaeoart was introduced by ‘anatomically modern humans’ and on the replacement hypothesis. Finally, the assumption that neuropathologies and shamanism preceded the advent of palaeoart is also suspect. These numerous speculations derive from neglect of the relevant empirical factors, be they archaeological or neurological.

The influence of Egyptian unification and expansion on the southern Levant at the end fourth millennium bc has been the source of a protracted debate. In this article, a novel approach to the study of Egyptian–Levantine relations considers how food preferences, mediated by knowledge transmission and local cultural logic, provide an effective interpretive scheme for understanding the nature of relations between neighbouring societies. To this end, zooarchaeology can reveal how food preferences become enmeshed into the transformation of identity. Zooarchaeological analysis from the Early Bronze I (EB I) village of Horvat 'Illin Tahtit, Israel, finds a clear overrepresentation of cattle forelimb parts relative to hindlimb parts. The results of a correspondence analysis of faunal data from late fourth-/early third-millennium assemblages in the Levant and Egypt shows that this pattern of forelimb overrepresentation is most common in Late EB I when the intensity of Egyptian–Levantine relations peaked. I suggest that while Egyptians clearly accorded high status to cattle forelimbs, their Levantine contemporaries, who did not have materially inscribed social rankings, defined cattle forelimbs according to a cultural logic unrelated to status.

Palaeolithic representations can be approached from different perspectives. Studying the creative processes, we can glimpse the decisions that the Palaeolithic artists made and the actions they carried out to materialize an idea. Additionally, the combined study of both graphic and functional actions performed on an object provides a comprehensive approach and understanding of the evidence: in the first place, it allows us to hypothesize about the presence or absence of symbolic purpose of the representations; secondly, it makes the potential choice of eliminating such symbolism discernible for us. The monographic study of a Magdalenian pebble from Coímbre Cave (Asturias, Spain) engraved between 15,680 and 14,230 cal. bp shows that a mistake was made during the engraving process; subsequently an attempt was made to eliminate the representations, and finally the pebble was used as a hammerstone. This paper provides argumentation to reconstruct a complex biography of an object of Palaeolithic portable art, discussing intentional loss of symbolic value of both the decoration and the object and the latter's reuse (as raw material) for an economic or domestic purpose.

The production and use of Loro ceramics in the Middle Horizon (c. ad 650–1000) south coast of Peru persisted during a period of cultural conflict as the highland Wari empire annexed this region. Primarily residing in the Las Trancas valley, just beyond the locus of Wari control, the Loro developed tight ethnic bonds and seem to have maintained autonomy for the duration of the empire's presence. Loro ceramics embody the culture's development of a local identity, particularly evident in face-neck jars, one-handled vessels consisting of a modelled human head atop a globular body. With standardized facial features, a range of reductive motifs and a tendency toward female representation, Loro face-neck jars contrast markedly with similar Wari vessels depicting individuals dressed in elite male costume and bearing symbols of Wari state religion. A significant percentage of Loro face-neck jars are sexed or gendered female, an unusual occurrence in Andean visual culture. This article frames these objects within Andean constructs of gender complementarity, arguing that Loro female face-neck jars visually declared their gendered opposition to Wari, protecting their autonomy through the implicit acquiescence and complementarity of femininity.

Heterarchical or hierarchical? Egalitarian or unequal? Segmented or complex? Tribe, chiefdom, middle range? All these questions have been vividly discussed in an effort to reconstruct Bronze Age society within a wider area of central Europe. The extensive spectrum of published literature offers varied and often contradictory theoretical models, but we still know very little about the organization of particular social units, especially in the context of settlements. The morphological, technological and spatial analysis of movable and immovable sources from the fortified settlement in Spišský Štvrtok contributes in many respects to solution of the discussed problem in the northeastern Carpathian region. In the case of the Spišský Štvrtok locality, we can interpret the degree of social complexity on the basis of qualitative and quantitative parameters of material culture, evidence of production activities and their specialization level in correlation with spatial distribution of intra-site activity areas. Moreover, the detected tendencies are independently confirmed by the morpho-typological differences between gold and bronze artefacts contained in hoards, by architectonic details and by the presence of regular ritual activities. The achieved results thus indicate possible horizontal and vertical ranking, which was adapted to the local community.

Southeast Asia is a paradox to Western scholars. Few are familiar with its history, yet Southeast Asia has been a veritable intellectual resource extraction zone for twentieth- and twenty-first-century social thought: imagined communities, galactic polities, agricultural involution and the moral economy of peasants all emanate from work done in Southeast Asia. The region's archaeological record is equally paradoxical: late Pleistocene ‘Hobbit’ hominins disrupt models of human origins, the world's largest Buddhist monument of Borobudur now sits in a wholly Muslim land mass in central Java, and the world's largest premodern city of Angkor is located in Cambodia, a country that remains resolutely rural. So we should not be surprised that Scott's Against the Grain: A deep history of the earliest states draws from a career in Southeast Asian studies to study human history (the entire Anthropocene). This essay concentrates on how Scott believes early Mesopotamian states became legible.