Ugarit was a highly cosmopolitan, multilingual and multiscript city at the intersection of several major Late Bronze Age political and cultural spheres of influence. In the thirteenth century bc, the city adopted a new alphabetic cuneiform writing system in the local language for certain uses alongside the Akkadian language, script and scribal practices that were standard throughout the Near East. Previous research has seen this as ‘vernacularization’, in response to the city's encounter with Mesopotamian culture. Recent improvements in our understanding of the date of Ugarit's adoption of alphabetic cuneiform render this unlikely, and this paper instead argues that we should see this vernacularization as part of Ugarit's negotiation of, and resistance to, their encounter with Hittite imperialism. Furthermore, it stands as a specific, Ugaritian, manifestation of similar trends apparent across a number of East Mediterranean societies in response to the economic and political globalism of Late Bronze Age élite culture. As such, these changes in Ugaritian scribal practice have implications for our wider understanding of the end of the Late Bronze Age.

This paper addresses the tension between élite-sponsored rituals in the context of state expansion and the persistence of rituals involving hallucinogens among communities that met with state colonists. It focuses on the consumption of hallucinogens inducing altered states of consciousness during the Peruvian Middle Horizon (ad 600–1000), a period characterized by the expansion of the Wari state, known for large state-sanctioned feasts during which élites distributed corn beer and reaffirmed their power. This paper presents new evidence for the ingestion of hallucinogens from the site of Ak'awillay in the Cusco region, focusing on paraphernalia and ritual spaces recovered in large horizontal excavations. Results indicate that the people of Ak'awillay were able to maintain practices that were fundamentally different from those of Wari élites and retained access to low-altitude areas lying outside Wari control for the procurement of hallucinogens and esoteric knowledge. The paper concludes that at least some people at Ak'awillay operated outside the Wari state, thereby maintaining local power over the religious realm despite Wari presence in the region.

The Iron Age of Mainland Southeast Asia began in the fifth century bc and lasted for about a millennium. In coastal regions, the development of trade along the Maritime Silk Road led to the growth of port cities. In the interior, a fall in monsoon rains particularly affected the Mun River valley. This coincided with the construction of moats/reservoirs round Iron Age settlements from which water was channelled into wet rice fields, the production of iron ploughshares and sickles, population growth, burgeoning exchange and increased conflict. We explore the social impact of this agricultural revolution through applying statistical analyses to mortuary samples dating before and after the development of wet rice farming. These suggest that there was a swift formation of social elites represented by the wealth of mortuary offerings, followed by a decline. Two associated changes are identified. The first involved burying the dead in residential houses; the second considers the impact of an increasingly aquatic environment on health by examining demographic trends involving a doubling of infant mortality that concentrated on neonates. A comparison between this sequence and that seen in coastal ports suggests two interconnected instances of rapid pathways to social change responding to different social and environmental stressors.

In this paper, we review the current Philippine archaeological record between c. 14,000 and 4000 cal. bp in the context of our developing understanding of human adaptation to post-glacial environments at the end of the Pleistocene, and the cultural and technological changes that were occurring across Southeast Asia during this period. Due to their location at the northwestern fringes of Wallacea, close proximity to Borneo and Taiwan, and the long Palawan coastline bordering the southern margins of the South China Sea, the Philippines have likely acted as a conduit for the movements of people, material culture and ideas between the islands of Southeast Asia throughout prehistory. Current research suggests that the Philippines were possibly embedded in larger maritime networks from the Late Pleistocene onwards. This appears to have been a period of significant social change and technological innovation, as illustrated by the appearance of new organic and inorganic technologies and the emergence of diverse burial traditions across Southeast Asia. These included sophisticated fishing strategies, techniques of hafting and composite tool production, and long-distance interaction across the Philippine archipelago and Island Southeast Asia perhaps as far as Near Oceania.

This paper offers a material culture-based approach to British Western Iron Age coins (i.e. those often attributed to the Dobunni). Through analysis of the materiality and imagery of these objects, the author explores the embodiment of later Iron Age cosmologies. In doing so, the cycles of day and night and of life and death are discussed. The ways in which these cosmologies could have been transposed onto the landscape through coin production and depositional contexts helps to demonstrate how Iron Age societies in Western Britain may have understood their world and confirmed their space within it.

Depictions of human faces and rice-crop images found at the Jiangjunya rock-art site in Lianyungang City, Jiangsu Province, China, reveal entangling relationships between spiritual and economic aspects. Drawing on the relational ecology model and animist ontology theory, the author provides an analysis of the Jiangjunya rock art in its economic, social, spiritual and historical contexts, proposing that prehistoric farmers along China's east coast perceived rice plants as relating to persons. Rice was conceptualized not in utilitarian terms as a means of subsistence (used and consumed by humans) but rather as subjects capable of action. The human masks of Jiangjunya hence suggest a personhood for rice, rather than representing humans or anthropomorphic gods. Furthermore, the history of the Jiangjunya rock-art site corresponds with the history of local economics. The relational ontologies might have transformed gradually from human–animal interactions in the Late Palaeolithic and Early Neolithic periods to human–plant interactions in Late Neolithic societies. The author concludes that the art site was possibly treated as a mnemonic maintaining interpersonal and intersubjective relationships across thousands of years.

Although it is sometimes suggested that modern-day chimpanzee nut-cracking behaviour is cognitively similar to early stone-tool-knapping behaviour, few systematic comparative studies have tested this assumption. Recently, two further techno-behaviours were reported that could both represent intermediary phases in hominin cognitive evolution pertaining to our ultimate technological astuteness. These behaviours are that of bearded capuchin monkeys pounding rocks and very early stone-tool knapping from Lomekwi 3. Here we use a multi-model approach to directly compare cognitive aspects required for 11 techno-behaviours, ranging from the simplest capuchin pounding behaviour to the most complex chimpanzee nut-cracking and Lomekwi 3 knapping behaviours. We demonstrate a marked difference in broad-spectrum cognitive requirements between capuchin pounding on the one hand and Lomekwian bipolar knapping on the other. Whereas the contrast is less pronounced between chimpanzee nut-cracking scenarios and basic passive-hammer knapping at Lomekwi 3, the escalation in cognitive requirement between nut cracking and bipolar knapping is a good indication that early hominin flaking techniques are cognitively more taxing than chimpanzee nut-cracking behaviour today.

The establishment and use of space is a culturally constructed dimension of the human experience that is figurative, metaphorical, and analogical in nature. Such phenomena are mapped and encoded in people's spatial and cultural cognition and they are constituted and reconstituted during moments of migration onto new lands. In this paper it is argued that analysing the spatial dimensions that are enacted by a social group during its migration offers scholars a means to ascertain the metaphorical meaning of the lives of its members. Examining such processes also enables archaeologists to identify and interpret the nature of cultural continuity during such movements. The paper presents the results of examining the nature of cultural continuity in the configurations and patterns of ancient house structures and settlements that were established and then abandoned by the Kaushi, a Paiwan group in southern Taiwan, as they migrated and colonized and created a new cultural landscape.

Throughout Mesoamerica, corporal animal forms (a term encompassing living animals, animal-derived by-products and artifacts made from animal bodies) have long played essential roles in state-level ritualized activities. This paper focuses on three zooarchaeological assemblages from the Classic Period Maya kingdom of Copan, Honduras (ad 426–822), to describe how corporal animal forms were implemented to mediate power, express social identities and encapsulate contemporary socio-political circumstances. Two of these fundamental assemblages relate to world-creation myths associated with the Starry Deer-Crocodile, a mythological entity prominent in both contexts which was materialized into the ritual arena through a formalized process of commingling and translating animal body elements. The third context was deposited some three centuries later during the reign of Yax Pasaj, the last ruler of the Copan dynasty. This assemblage, extravagant with powerful felids conjuring the authority of the royal dynasty, reflects a period of acute socio-political struggle faced by the Copan dynasty. Detailed zooarchaeological analysis of corporal animal forms at Copan facilitates a more comprehensive reconstruction of some of the socio-political power negotiations in play.

This paper examines the concept of animals as social actors in the ancient Near East through a case study of human–equid relations. In particular, examples where equids may be seen as expressing resistance, as depicted in the iconography of the third and second millennia bc, are analysed. The first part of the paper discusses how animals have been perceived in scholarly debates in philosophy, archaeology and human–animal studies. It is argued that an acknowledgement of animals as social actors can improve our understanding of the human past, and the relation of humans to their broader environment. The second part of the paper presents three examples from the ancient Near East where equids may be interpreted as pushing back or resisting the boundaries placed by humans, resulting in a renegotiation of the relationship.

The origin of record keeping is a key question in the development of social complexity and specialized economies, representing the first step towards the emergence of written communication. Yet the precursors of the world's earliest writing and its initial stages of development remain little understood. Small, geometric clay objects (‘tokens’) appear in the tenth millennium cal. bc, the start of the Neolithic in West Asia, prevailing into the first millennium. It is largely assumed that from their inception clay objects played a crucial role in record keeping, directly evolving into the world's earliest known writing. Utilizing new and previously unpublished Neolithic data comprising almost individually studied 3000 objects, accompanied by information from 56 further Neolithic sites, this article investigates the meaning of Neolithic ‘tokens’. Analysis proves the basis of their predominant interpretation to be incorrect; clay objects appear earlier than previously recognized and are not a necessary component of Neolithic agro-pastoral villages. ‘Tokens’ were multi-functional artefacts; even within a single site clay objects performed multiple roles. Though likely used in simple counting activities, this was not limited to the accounting of agricultural produce. Nor was counting the sole function of clay objects in the Neolithic. Clay objects were not created to administer agricultural produce and there is no evidence to suggest that in the Neolithic they formed part of a unified symbolic system.

The relationship between material culture and ethnicity is an important topic of social science research, but review of the literature shows that archaeologists were more interested in ceramics and to a certain extent in metals and mortuary practices. Other material artefacts such as basketry or architecture attracted little attention, while elsewhere it has been shown that variations in techniques and architectural forms are used to emphasize or to disrupt ethnic distinctions. The Mandara data presented here and collected among three different ethnic groups (Podokwo, Muktele, Mura) show that houses are considered as more important compared to other material artefacts when one comes to speak about ethnicity. People used material practices related to houses to establish specific social parameters so as to differentiate themselves from others (e.g. the Podokwo), as a way to regulate marital relationships (e.g. the Muktele), and as a means to articulate cultural practices that determine interrelationships among rival clans (e.g. the Mura).

A massacre took place inside the Sandby borg ringfort, southeast Sweden, at the end of the fifth century. The victims were not buried, but left where they died. In order to understand why the corpses were left unburied, and how they were perceived following the violent event, a theoretical framework is developed and integrated with the results of osteological analysis. I discuss the contemporary normative treatment of the dead, social response to death and postmortem agency with emphasis on intergroup conflict and ‘bad death’. The treatment of the dead in Sandby borg deviates from known contemporary practices. I am proposing that leaving the bodies unburied might be viewed as an aggressive social action. The corpses exerted postmortem agency to the benefit of the perpetrators, at the expense of the victims and their sympathizers. The gain for the perpetrators was likely political power through redrawing the victim's biographies, spatial memory and the social and territorial landscape. The denial of a proper death likely led to shame, hindering of regeneration and an eternal state of limbo.

The likelihood that Palaeolithic artisans sometimes used natural objects as models for their image-making has long been suggested, yet well-contextualized and stratified examples have remained rare. This study examines a series of natural and fabricated items from the Natufian settlement of Wadi Hammeh 27 in Jordan (12,000–12,500 cal. bc) to propose that the site occupants collected a variety of found objects such as fossils, unusually shaped stones and animal bones, which they utilized as templates in the production of geometric art pieces. Natural and fabricated objects were woven into complex schemes of relation by Natufian artisans. Existing patterns were copied and applied to a variety of representational images. Found objects were sometimes subtly modified, whereas at other times they were transformed into finished artefacts. The scute pattern on the tortoise carapace, in particular, appears to have formed the basis of important ritual beliefs across the Natufian culture area. At Wadi Hammeh 27, it was evoked in various media and at various scales to form interrelating tableaux of representation.

Acheulean bifaces dominate the archaeological record for 1.5 million years. The meaning behind the often symmetrical forms of these tools is the topic of considerable debate, with explanations ranging from effectiveness as a cutting tool to sexual display. Some, however, question whether the symmetry seen in many Acheulean bifaces is intentional at all, with suggestions that it is merely the result of a bias in hominin perception or an inevitable consequence of bifacial flaking. In this paper we address the issue of intention in biface symmetry. First, we use transmission chain experiments designed to track symmetry trends in the replication of biface outlines. Secondly, we use archaeological data to assess the symmetry of Acheulean bifaces from British, East African and Indian assemblages in relation to reduction intensity; the degree of bifaciality; and the symmetry of four Middle Palaeolithic bifacial core assemblages. Thirdly, we look at specific examples of the reduction sequences that produced symmetrical Acheulean cleavers at the sites of Olorgesailie CL1-1, Isinya, Chirki, Morgaon and Bhimbetka. All three lines of evidence support the notion that symmetry was a deliberately imposed property of Acheulean bifaces and not an epiphenomenon of hominin visual perception or bifacial technology.

In the archaeology of death and burial, the premise that the dead were buried ritually and not simply disposed of seems to be accepted without argument. Where graves were reopened and reused for subsequent burials, however, the post-funeral manipulation of ‘older’ depositions is often regarded as having been primarily pragmatic and circumstantial. Countering this interpretative imbalance, we argue that the reuse of tombs was a highly complex procedure that forced communities into negotiating and formalizing, or even ritualizing, the way in which bodies and objects were acted on and engaged with. Taking the necropolis Giarnera Piccola/Ascoli Satriano in pre-Roman northern Apulia as a case study, and employing a microarchaeological-archaeothanatological perspective, we discuss the diverse and sometimes conflicting practices used to deal with pre-existing graves, objects and human remains, identifying tensions between maintaining or reconstructing the integrity of the body and intentionally manipulating and fragmenting it. We argue that repeatedly reused tombs constituted a socially and symbolically charged arena for a prolonged, active relationship with the deceased and for mobilizing, mediating and maintaining inter-generational memories.

The contents of a pit located in the centre of a large communal structure at Asiab in the central Zagros mountains provides rare evidence for ritual food practices during the Early Neolithic (~9660–9300 cal. bc). This pit contained the skulls of at least 19 wild boars carefully placed inside and subsequently sealed. Antler from red deer and the skull of a brown bear were also concealed within the pit. The boars included both male and female animals varying in age and some of the larger canines were deliberately removed. Such a unique collection of remains is unlikely to be the result of day-to-day activities; instead, this represents a group of ritually interred bones. This new evidence strengthens views that activities reinforcing social cohesion were important as human society was approaching a juncture leading towards agricultural subsistence strategies.

The image-based discourse on clay figurines that treated them as merely artistic representations, the meaning of which needs to be deciphered through various iconological methods, has been severely critiqued and challenged in the past decade. This discourse, however, has largely shaped the way that figurines are depicted in archaeological iterations and publications, and it is this corpus of images that has in turn shaped further thinking and discussion on figurines, especially since very few people are able to handle the original, three-dimensional, physical objects. Building on the changing intellectual climate in figurine studies, we propose here a framework that treats figurines as multi-sensorial, affective and dynamic objects, acting within distinctive, relational fields of sensoriality. Furthermore, we situate a range of digital, computational methods within this framework in an attempt to deprive them of their latent Cartesianism and mentalism, and we demonstrate how we have applied them to the study of Neolithic figurines from the site of Koutroulou Magoula in Greece. We argue that such methodologies, situated within an experiential framework, not only provide new means of understanding, interpretation and dissemination, but, most importantly, enable researchers and the public to explore the sensorial affordances and affective potential of things, in the past as well as in the present.

The paper aims at providing theoretical models and data interpretation applied to multiple burials. Challenging the current fuzzy definition of multiple burials in ancient societies, the paper proposes a more accurate classification of multiple burials, with particular reference to ancient Egypt funerary culture, based on two main parameters, which may have influenced the association of bodies: p1) architecture; p2) time span, and three flexible sub-parameters that may be used to customize different scenarios, on occasion: sp1) number of deceased; sp2) age of deceased; sp3) nature of death/deposition. The body has been often considered the real ontological centre of the burial itself with all of the other countable objects intended as radiating projections supporting the body-nucleus. The practice of multiple burials disrupts such a perception as it juxtaposes horizontal, multidirectional perspectives: the role of a new body entering among older bodies and objects, and of the multiple bodies and objects themselves. The study of multiple burials, if correctly framed, can lead to insights into different religious, social, and economic reasons behind the mortuary programmes within a society. For instance, sequential multiple burials reinforce the transformation of dead bodies into part of the burial equipment itself, reducing the centrality of the body and disrupting the narrative tied to individual biographies, increasing an ‘artefactual’ perception.

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.