This article examines the evidence for fragmentation practices on Middle–Late Bronze Age (c. 1600–700 bc) settlement sites in Ireland by looking at two kinds of material: human remains, both burnt and non-burnt, and quern stones. It highlights evidence for the manipulation of non-burnt skulls through ‘de-facing’ and the potential retention of cranial and other fragments for ‘burial’ in settlements. It also explores the more difficult task of determining whether incomplete skeletal representation in cremated remains can be interpreted as deliberate fragmentation, and how the context of deposition must be considered. Human agency in relation to the fragmentation patterns of querns is also examined to understand whether the act of breaking these objects was intentional or unintended and if depositing them was symbolic or simply fortuitous. By discussing this evidence, I hope to contribute to the argument that the funerary and settlement spheres in later prehistoric Ireland were becoming increasingly intertwined.

Human representations are one of the most important groups of depictions in rock art in southern Scandinavia. These humans have long been discussed as complete, stable, and temporally-fixed images. The results of a new survey challenge this view. Recording rock art with Reflectance Transformation Imaging (RTI) enabled us to discern a possible sequence of production of individual human representations, their bodily features, and associated objects. Figures from a rock art site in Finntorp (Tanum, Sweden) will be used as an example. Differences in the dimensions of the engraved lines, the chronology of the depicted objects, and the placement of body parts suggest that several individuals may have been involved in making human representations on the rocks, and that their appearance as complete figures is the result of repeated transformations. The results presented demonstrate that Scandinavian rock art is not stable in time. We suggest that rock art is best understood as the creation of communities over time, which enables them to engage with the past by transforming the rocks.

The layout and development of field systems may reflect significant aspects of prehistoric societies such as agricultural strategies, use rights and inheritance practices. This article presents a method for analysing the developments of field systems in their entirety, based on a hierarchical sorting of field boundaries whose intersections have been used to define relations of equivalence and subordination. The formalized relational expression of the field system is analysed using a stochastic optimization algorithm. The method was successfully applied to three Danish Celtic fields from the Late Bronze/Early Iron Age, making it possible to identify five principles behind the layout: primary boundaries (probably established at community level), major parcels (administered at a household level), structured subdivisions (presumably related to inheritance), irregular subdivisions, and small-scale expansions of the field systems. The initial degree of regularity of the field systems seems to have influenced later modifications.

There are at least four wooden intertidal platforms, also known as marine crannogs, in the Firth of Clyde, on the west coast of Scotland. The interpretation of these sites partly depends on their dating and, if coeval, they could point to the presence of a native maritime hub. Furthermore, the spatial coincidence with the terminus of the Antonine Wall has led to speculation about the role they may have played in Roman-native interaction during the occupation of southern Scotland in the early first millennium cal ad. Hence, a better absolute chronology is essential to evaluate whether the marine crannogs were contemporary with one another and whether they related to any known historic events. This article presents results of a wiggle-match dating project aimed at resolving these uncertainties at two of the sites in question, Dumbuck and Erskine Bridge crannogs. The results show that the construction of these sites pre-date direct Roman influence in Scotland. Furthermore, the results indicate that the two sites were built at least 300 years apart, forcing us to consider the possibility that they may have functioned in very different historical contexts. Other findings include technical observations on the fine shape of the radiocarbon calibration curve near the turn of the first millennia bc/ad and potential evidence for persistent contamination in decayed and exposed sections of waterlogged alder.

The wetland find in Levänluhta (western Finland) consists of unburnt, mixed up remains from almost 100 human individuals along with artefacts and animal bones. This spring site, a small lake at the time of use (ad 300–800), has been investigated archaeologically from the late nineteenth century onwards. An impressive array of finds, including precious artefacts, is on display at the National Museum of Finland. However, the material has not previously been subjected to systematic research to clarify who these people were, and why they were buried in a small lake at a time when cremation was the prevailing burial tradition. Here we present the results of a multidisciplinary study that includes new analyses and interpretations of the finds and the site. Prestigious artefacts, peripheral location, and the fact that only a few males were found suggest this unusual burial site was a cemetery for socially or ideologically deviant members of the society.

In this article, we would like to share some thoughts related to the values and principles implemented by archaeologists when bringing ‘the other’ into focus. We situate our reflections within the archaeology of modern colonialism, and revisit some aspects related to one of the most vibrant issues in historical archaeology: Eurocentrism. It is our understanding that ‘de-Eurocentring’ the discipline not only requires introducing the disenfranchised as new agents, but also questioning the most profound logics by which narratives of the past have been written. We focus on the idea of history as change, and on the notion of social continuity from a feminist standpoint. We have noticed that certain accounts of colonial situations, even those with the opposite intention, may project the prevailing Western male way of being while trying to explain past social and personal dynamics, thus blurring ontological diversity and unwittingly reinforcing the Eurocentrism we are trying to avoid.