In October 1900, Edwin and William Kiel were killed outside of Nevada's oldest standing structure in North Las Vegas. Since their death, the Kiel brothers have been analysed by bioarchaeologists and forensic experts. Their ranch, now a historic site, remains the property of the city of North Las Vegas and is a contested space which has seen little development. In this article, we discuss the post-mortem social lives of the brothers within the context of debates about the ranch and the brother's bones which remain separated. How the brothers have taken on various symbolic forms after death and how their bones have not yet been returned to the site are examined. We document the ways the brothers have been used rhetorically as tools by the living as they have debated the future of the ranch. We argue that the brother's bones, even in their absence, are effective tools in ongoing political debates. This article provides an example of how absent bodies, or bodies out of place, can serve as secondary agents. Additionally, the study provides bioarchaeologists with a narrative of how the dead are more than tools but may unexpectedly alter human behaviour.

El-Amarna is the site of the largest surviving ancient Egyptian city, dating to the middle of the fourteenth century BC and occupied by a population of over 20,000. This article takes as its starting point the question ‘What would have constituted a desirable residence or neighbourhood?’ and attempts to reach an understanding of the social aspirations of the Egyptians of the pharaonic period by analyzing the residential areas of el-Amarna in the context of contemporary texts and ethnographic parallels. The results of this analysis suggest that Egyptian attitudes to material success and the ‘country estate’ are eloquently expressed in the variability of their mud-brick housing at different levels of society.

This text comprises a critical discussion of assemblage theory and its application to burial studies. In recent research, burials have been viewed as fluid and indeterminate assemblages that ‘become’ in varied ways depending on different perceptions (concepts and ideas) and apparatuses (e.g. excavation tools and measuring instruments). The past and the present are thus mixed in potentially ever-new configurations which run the risk of replacing epistemological relativism with ontological fluidity. It is argued here that the hypothetical mutability of burial assemblages can be reduced significantly by addressing the varying speed and degree of the involved processes of integration and disintegration. By doing this, the main focus is shifted to the animacy of such processes and how they may have been understood and utilized in burials. Using both general and specific examples, it is argued that cremation burials can be studied as carefully compiled amalgamations that utilize the properties and animacies of different materialities to deal with death, corpses and the afterlife.

This article discusses a problem in integrating archaeology and philology. For most of the twentieth century, archaeologists associated the spread of the Celtic languages with the supposed westward spread of the ‘eastern Hallstatt culture’ in the first millennium bc. More recently, some have discarded ‘Celtic from the East’ in favour of ‘Celtic from the West’, according to which Celtic was a much older lingua franca which evolved from a hypothetical Neolithic Proto-Indo-European language in the Atlantic zone and then spread eastwards in the third millennium bc. This article (1) criticizes the assumptions and misinterpretations of classical texts and onomastics that led to ‘Celtic from the East’ in the first place; (2) notes the unreliability of the linguistic evidence for ‘Celtic from the West’, namely (i) ‘glottochronology’ (which assumes that languages change at a steady rate), (ii) misunderstood place-name distribution maps and (iii) the undeciphered inscriptions in southwest Iberia; and (3) proposes that Celtic radiating from France during the first millennium bc would be a more economical explanation of the known facts.

New evidence of ritual seclusion and sensory deprivation, from the eastern margins of the Namib Desert suggests that specialized shamans may have operated alone, and possibly as itinerants, performing ritual services at widely scattered sites. This behaviour has its origins in hunter-gatherer responses to the introduction of pastoralism, and to the emergence of specialist rainmakers and healers during the second millennium ad. The research reported here identifies and explains important anomalies in the rock art and archaeology of hunter-gatherer religious practice in southern Africa.

The global distribution of cowrie shells (Monetaria annulus and Monetaria moneta) attests to their exchange over long distances and their value in diverse cultural contexts. In addition to their commodification, cowries functioned as adornment, ritual, art and in the elaboration of both living and ancestral beings in many settings through time. Examining the circulation and usage of cowries in these different contexts facilitates an exploration of the ways in which a global commodity may carry, lose and acquire value. An ethnographic review of cowrie use in the hitherto overlooked context of southern Africa suggests that particular qualities of the shell imbued it with culturally specific value. It is suggested that cowries, as part of divination sets, were active in divination because of their white colour and their origin in the (maritime) ancestral realm that anchored divination in notions of ancestry, fertility and healing. Furthermore, in certain contexts, cowries were conceived of as animate objects, metonymically active in ‘cooling’ and healing. These observations, set within a broader discussion relating to archaeological approaches to the accumulation of value, indicate the importance of exploring alternative ontologies in the biographies of global commodities, and reveal the potential of a biographical ontology of the ‘ancestral’.

Research on the Neolithic monuments and dwellings of Atlantic Europe has shown that plays of light and colour were tools for the social and symbolic construction of the world. The integration of the architectures into the surrounding landscape and the incorporation of the surrounding landscape into the architectures were an essential part of this logic. In this context, recent research in the megalithic passage grave of Dombate has evidenced an unusual physical manifestation of sunlight, which interacts with the decorated back stone. The light-and-shadow phenomenon occurs at sunrise during the period of winter solstice. In this paper we discuss the particulars of this phenomenon and we argue that sunlight when it penetrates the passage and chamber at sunrise on these dates may have dictated how the art was located and applied to the structural stone. Such differentiation seems to have had important cultural and ritual significance and encoded/embedded meaning for the tomb builders and may have implications for the consideration of the symbolic dimension of similar architectures in Atlantic Europe.

Research on the social dimensions of climate change is increasingly focused on people's experiences, values and relations to the environment as a means to understand how people interpret and adapt to changes. However, a particular challenge has been making seemingly temporally and geographically distant climate change more immediate and local so as to prompt behavioural change. Environmental humanists, anthropologists and historians have tried to address the challenge through analysis of the experiences, philosophies and memories of weather. Archaeology, commonly preoccupied by hard science approaches to climate change, has largely been absent from this conversation. Nevertheless, with its insights into material outcomes of human experiences and relations, it can become integral to the discussion of ‘weathering’ climate change and historicizing weather. Here, drawing on the subtleties of responses by Ilchamus communities in Kenya and using a mix of historical and archaeological sources, we highlight their experiences of weather since the end of the Little Ice Age and explore the potential of building archaeologies of weather.

This paper argues that certain early Palaeolithic artefacts can be viewed as reflecting Readymade concepts and techniques from the world of modern art. I will focus on presenting a theoretical framework for this claim as well as a case study from Late Lower Palaeolithic Qesem Cave, Israel (420,000–200,000 bp). The case study is based on the ‘double patina’ phenomenon (old tools that became patinated by exposure to the elements and were then shaped again). These items, characterized by outstanding colours and textures, were produced following Readymade concepts and techniques applied in the production of tools that are both functional and mnemonic. I suggest that these items acted as mnemonic memory tools that reconnected their users to ancestral (human and non-human) beings as well as to familiar experiences, events, and places.

The large-scale accumulation of goods is a widely recognized, but little studied, feature of early urbanization in Mesopotamia. Current research links the mobilization of goods in early cities to the expansion of cross-regional trade routes. A related aspect of urban growth is the virtual disappearance of intramural burials from the archaeological record. This contrasts with earlier phases where burials were incorporated into the routines of domestic life. Adapting Max Weber's insights regarding the origins of modern capitalist accumulation in changing forms of religious practice, this paper will trace the changing moral context of economic behaviour by examining long-term patterns of burial in the transition from village to urban life. The momentous social changes that accompanied the urban revolution transformed relationships between the living, the dead and the world of goods. Trajectories of accumulation reinforced by the provisioning of the deceased were reversed at the onset of urbanization, as the dead were expelled from the context of the living. The flow of commodities was now regulated by emerging forms of religious institution that fostered a culture of capital accumulation in rapidly developing urban centres.

Distinctions between the concepts of ‘invention’ and ‘innovation’ are often confusing and ambiguous. Rarely, if ever, is invention the result of a lightening-strike ‘aha’ moment. Rather, invention tends to be the application of clever innovation from one aspect of life to another, shaped through personal observations and/or experiences. The ‘invention’ of metallurgy, for example, did not simply spring from the earth one morning, but rather evolved from observations of and experiences in other pyrotechnological processes. Past scholars have speculated on the invention of various early pyrotechnological activities, such as glass making and glaze production. What has not been fully explored, however, are the aspects of cross-craft interactions linking these and other pyrotechnologies. An example of this is the limited research exploring the technological connections between the advent and development of glass technologies and developments in metallurgical and other vitreous technologies. In this paper, these connections will be explored from pyrotechnological and craft technique perspectives. Ideas concerning connections between glass and non-ferrous metallurgy and glazing are discussed.

Traumatic death rends the fabric of personal and social relations in a manner that is qualitatively different to other kinds of mortality. Mourners must deal with the personal affects, familial consequences and political aftermath of such events. This paper examines the way in which performances around such difficult deaths were used to express and negotiate trauma, through the lens of Iron Age burials in Britain and Ireland. It draws on performance theory developed in relation to contexts of violence to argue that such funerals embodied a necessary tension: articulating pain whilst working towards a re-making of the world. The paper makes an original contribution to the archaeological analysis and interpretation of funerary performance, and moves recent debates on violence in the Iron Age into a new arena of study.

There is a growing recognition that ancient cultures actively reworked their own pasts (and thus their futures) by reusing and modifying relics and ruined buildings. In the Maya area, architectural ruins of the Pre-Columbian past are often considered as isolated from major centres or as subsumed by new architectural constructions. In contrast, this article examines recent survey and excavations from the North-central sector of Tayasal, Guatemala, where I document the ways in which common peoples from a Terminal Classic (c. ad 800–900/950) neighbourhood lived amongst the ruins of a Late Preclassic monumental past (c. 300 bc–ad 300). Conceptions of such ruins are explored through both (1) a long-term, structural pattern of temple-pyramids seen as metaphors of mountains, and (2) the lens of everyday practices, in which the social lives of common people and ruins become entangled through quotidian activities. Taken together, the article highlights the dynamism of enduring structural patterns. These patterns both challenge dualistic divides of wilderness and urban settings and reveal ancient Maya urban landscapes as places of mixed temporalities.

This article presents a contextual analysis of stone materials from northwestern Argentina, produced at a time when sedentary life was unfolding throughout the region. It examines the circulation and use practices of everyday obsidian tools, as well as the technical and semantic relationships they established within the wider field of materials and artefacts that characterized the period. Arguing for a sensitive approach to the classificatory logic of past societies, it is proposed here that a particular hierarchy of stone artefacts of regional significance emerged during this period. After discussing anthropological value perspectives and their relevance to Andean archaeology, the article explores Andean conceptualizations of stone that can provide a culturally specific framework for understanding ancient stone materials. The final sections examine the technical and contextual practices involving with domestic stone tools, as well as how these were embedded in a wider landscape of physical and semantic relationships. It is hoped that this article will contribute to ongoing discussions on non-Western models of value and their relevance for understanding social interaction and complexity, both in the south-central Andes and beyond.

Concepts such as creolization and hybridity offer inclusive frameworks to study identity formation emanating from cross-cultural interaction. The borrowing of such concepts developed from recent history must contend with their relevance for the past as well as their applicability for understanding objects with mixed cultural features. This article reassesses the hybrid concept by contrasting a cognitive approach that identifies the figurative processes behind the local adaptation of foreign things. Looking at objects from Han China and the northern Black Sea, I examine how nomads and imperial agents conceptualized foreign objects through metonymic and metaphoric associations to influence understandings of self and group identity.

Technology has been a central theme in archaeological discussion. Different approaches have been developed in order to understand and better explain the processes that lead to the production of objects and things. The anthropology of technology has been one such effort, with its focus on technological style and the chaîne opératoire. In this paper we argue that, despite their many contributions, these approaches tend to isolate the process of production, as well as to see it as the imposition of culture over nature. Instead, we propose a relational approach to technology, one that considers the multiple participants in the social actions involved, stressing the affective qualities of the different entities participating in the process of making. We focus this discussion on the production process of rock art in North Central Chile by Diaguita communities (c. ad 1000–c. 1540), arguing that making petroglyphs was a central activity that aimed at the balancing of the world and its participants, creating a mediating space that facilitated connectedness between the multiple members of the Diaguita world, humans and other-than-humans.

Signalling is a critical capacity in modern human cultures but it has often been difficult to identify and understand on lithic artefacts from pre-literate contexts. Often archaeologists have minimized the signalling role of lithic tools by arguing for strong form-function relationships that constrained signalling or else imposed ethnographic information on the archaeological patterns with the assumption they assist in defining the signalling carried out in prehistory. In this paper I present a case study for which it can be shown that function does not correlate with form and that the technology fell out of use 1000–1500 years ago. This means that neither presumptions of continuity in social practice nor reference to tool use provide strong explanations for the size, shape standardization and regional differentiation of Australian microliths. Sender-receiver signalling theory is harnessed to motivate a new synthesis of these microliths, and I demonstrate that not only were these artefacts probably key objects used in public signalling but also that sender-receiver frameworks enable us to infer details about the operation of the signalling system.

In Europe, Scandinavia holds the largest concentration of rock art (i.e. petroglyphs), created c. 5000–first century bc, many of them showing figurative and seemingly narrative representations. In this paper, we will discuss possible narratological approaches applied to these images. We might reasonably distinguish between three levels of pictorial narrativity: representations of (i) single events, understood as the transition from one state of affairs to another, usually involving (groups of) agents interacting; (ii) stories, e.g. particular sequences of related events that are situated in the past and retold for e.g. ideological or religious purposes; and (iii) by implication, master-narratives deeply embedded in a culture, which provide and consolidate cosmological explanations and social structures. Some concrete examples of petroglyphs will be presented and analysed from narratological and iconographical perspectives. We will as a point of departure focus on (i), i.e. single events, though we shall also further consider the possibility of narrative interpretations according to (ii) and (iii).

Standardized weights and measures play an important role in the economies of complex societies. Traditionally, archaeometrologists have employed individual weights as their basic units of analysis and, as a result, they have been able to address a limited range of questions concerning the economic role of weights. I propose a shift in emphasis from individual weights to sets of weights as the primary units of analysis. Using cases from the Aegean Bronze Age, I present a method for reconstructing sets of weights, offer criteria for their analysis and discuss the implications of this new perspective.