The introduction and use of glass in Late Bronze Age Egypt (18th to 19th Dynasties) is discussed from a materiality-based approach. It is suggested that the artificiality of this new material was deliberately proclaimed, highlighting the ability of those behind its production to access the processes of creation and transformation. Colour is central to the arguments presented, and it is suggested that glass was valued for its ability to fully assume particular colours, rather than displaying these on the surface only in the manner of painted, glazed or gilded artefacts.

Urbanization of the world's first cities involved the social integration of greater scales of community membership as well as the social differentiation of individuals along the continua of wealth, power, and occupational specialization that define urban landscapes. This article considers the causal role of public ritual in these processes during the period of incipient urbanism in central Mexico (c. 600 BC–AD 100) by examining temple and plaza offerings at La Laguna, a town within an urbanizing cultural landscape whose inhabitants participated in the transformative exchanges that resulted in urban state capitals such as Teotihuacan.

The pyramids of Egypt, and especially the Great Pyramid at Giza, have long been the subject of speculation. Notably from the mid-nineteenth century to today Western writers have proselytized numerous interpretations at odds with those of specialist scholars, and such alternative ideas have attracted wide if disparate followings. In surveys of Egypt written for a general audience from a traditional Egyptological framework these ideas are often ignored, or are lumped together as ‘pyramidiocy’. Here we emphasize the great diversity of models in pyramidologies and suggest two typological frameworks to help understand them. One applies a matrix of their ideological origins and their use of metrical applications. An alternate typology classifies pyramidologies by supposed creators and intended users of the pyramid(s). Most such theories are created by male outsiders to Egypt; they set the subject outside of the broader context of pharaonic architecture and society; they often cite scholarly sources selectively; and can incorporate mutually contradictory arguments. The internet has broadened access to alternative archaeologies, and has served to democratize fantasy.

This article examines how personhood was shaped in the routine dispositional relations of longhouse life among the Iroquoian societies of eastern North America. Drawing on scholarship that situates the emergence of culturally-specific modes of personhood within relational networks of people and things, I present evidence that over seven centuries, a deep resonance developed between the ‘polyvalence’ of Iroquoian domestic spaces and a broadly ‘fractal’ (sensu Fowler 2004) or ‘part-in-whole’ sense of personhood in Iroquoian societies. An ethnohistoric review of seventeenth-century Ontario Iroquoian concepts of personhood is followed by an archaeological analysis of the development of longhouses between the tenth and sixteenth centuries. I report the results of a kernel density estimation (KDE) analysis of the spatial distribution of post and pit features across longhouse living floors in a diachronic study of 45 hearth areas. The results indicate that everyday practices within the longhouse came to follow several characteristic patterns by the mid-twelfth century ad. These patterns served to define ‘polyvalent’ relationships in which resident persons and nuclear families were at once identifiable as distinct social atoms and as inextricable components of larger hypostatic wholes — most especially house and lineage. A fundamental coherence was thereby established between the embodied experience of domestic taskscapes and a mode of personhood in which any social whole was understood as a dynamic and partible alliance of elements.

It is held that the study of complex societies can effectively focus on the human interactions that define communities. Given the operational primacy of architectural survey in archaeological investigations, with some prominent exceptions, it is surprising how little attention has been paid to how communities of varying scales can actually be identified using these data sets. This article weds a modified version of Yaeger and Canuto's (2000) ‘interactional approach’ to community identity with a materialist (empirical) body of method-theory known as space syntax in a discussion of community structure and systems of authority represented in the architectural structures and spaces of epicentral Teotihuacan, Mexico.

This article presents a study of the zoomorphic figurine assemblage from Neolithic Çatalhöyük in central Turkey. Figurine manufacture, depositional condition and contexts of discard are discussed, to find that their fragmentation seems related to fabrication methods and use rather than intentional breakage. We show animal figurines deriving mostly from midden contexts, indicating an expediency in their use. Analysis then focuses on a sub-set of 104 relatively complete quadruped figurines. We introduce a method for transparently grouping them into morphological types, with the aim of querying whether they reflect actual animal forms, and if so, to explore representational variation and consistency within those forms. Three key findings emerge from this sub-study: 1) while ambiguity exists, many figurines strongly suggest real animal forms; while wide morphological variation is seen within ‘taxon’ groups, there are clear areas of consistency in depiction, implying an intention for recognition that persisted over extensive time periods; 2) across animal forms, careful attention is given to modelling heads, horns, tails, and sometimes neck and forequarters, showing a hierarchy in representation; 3) figurine makers at Çatalhöyük were adept at expressing different forms of the same animal type, adults and juveniles, removable features, animal movement, and occasionally very finely modelled forms. The combined evidence — viewed alongside the Çatalhöyük faunal remains and other animal portrayals — is employed to consider alternative interpretations of the figurines. While no one interpretation fits the highly varied assemblage, we argue that they most likely played roles in real everyday activities, such as animal exchange, herding, management, hunting and tracking, and thus reflect aspects of human–animal engagements not witnessed by other archaeological finds.