Representations of wounded animals and humans in European Upper Palaeolithic art have traditionally been conceived as figures related to the hunting activities of hunter-gatherer societies. In this paper, we propose an analysis of Franco-Cantabrian figurative representations showing signs of violence between 35,000 and 13,000 cal. bp to qualify the interpretations of hunting and death in Palaeolithic art. To this end, both multivariate statistical analyses and hypothesis tests have been used to highlight the formal, thematic, chronological and regional similarities and differences in these types of artistic representations. The results show that wounded graphic units are mythograms coded by different variables that do not seem to reflect the actual hunting of the animal, but rather a more complex meaning. It was also discovered that, in early times, the artist preferred to wound secondary or less frequent animals, like deer. This changed in more recent times, when the main animals, such as bison, are wounded under greater normativity and homogeneity in the Pyrenees or the Cantabrian region.

This paper presents an approach to the study of European Iron Age ethnicity, a core topic for several decades which has begun to lose interest in the last years. A review of some of the uncertainties involved in the archaeology of ethnicity, focused on several key issues, is proposed. Moreover, some relevant topics that are usually undermined are suggested in order to address new challenges in the discipline: the introduction of political identity as a major focus of study, the reassessment of the etic perspective as an inner part of processes of collective differentiation, or the need for a holistic approach to join and combine different forms of expression. Finally, these approaches will be explored in a case study based on the northwest of the Iberian peninsula. This region has been chosen because of the feasibility of combining the results of different studies about social and political organizsation with relevant textual evidence to extract information about their ethnic dynamics.

Scholars of the past frame the ‘origins’ or evolution of inequality, usually using archaeological or anthropological evidence as a basis for their arguments, as an intentional, inevitable, important step towards the development of states, implicitly framed as the pinnacle of human political and economic achievement. Anarchist archaeologies reject the idea of hierarchy as a positive or inevitable evolutionary outcome underlying the path to civilization. We argue instead for a radical reorientation towards archaeologies of equality. We propose a prefigurative archaeology that celebrates the myriad ways that human beings have actively undermined and resisted hierarchical social arrangements. We aim to reorient archaeology's focus towards societies that purposefully prevented or constrained the emergence of inequality. To demonstrate the potential of archaeologies of equality we present case examples from Oceania, Britain, West Asia and the American Southwest. Highlighting the accomplishments of societies of equals in the past demonstrates the contingency and problematic nature of present forms of inequality. It allows us to explore a different set of pasts and thus enact different presents as we imagine different futures.

Around 120 years ago, a burial was discovered in the Argaric settlement of San Antón, 60 km southeast of Alicante (Spain). Although it was similar to many others recorded during more than a century of research, some gold objects found made this burial exceptional in the Iberian Bronze Age funerary record. Based on the most recent archaeological data, this article reviews both the context and the whole set of grave goods. It also explores the intersocial relationships that these gold ornaments suggest, which directly or indirectly seem to point towards both eastern Mediterranean Europe as well as to the Carpathian Basin.

Greer offers an excellent primer on some Black Studies scholars’ critiques of humanism, for which he uses the label ‘counter-humanism’ after Erasmus (2020), distinguishing these approaches from ‘posthumanism.’ He identifies two primary strains of posthumanism relevant to archaeological interpretation, symmetrical archaeology and posthuman feminism, though examples of the latter are drawn from a broader body of academic literature and are subject to less critique. Posthumanists are shown to prioritize dismantling a human–object divide, while counter-humanists critique the human–non-human split. This may appear to be more or less the same project, but the framing of ‘A/not-A’ rather than ‘A–B’ emphasizes the hegemonic relationships between these categories, the continuity within, and makes more explicit the fact that people are included in both the non-human and object categories.

The capacity of northern European gentlemen scholars educated in the love of wisdom, human dignity, friendship and rationality to treat their fellow human beings with irreconcilable prejudice and hold to ghastly beliefs of racial superiority, which legitimated violence, exploitation and extermination elsewhere, is one of the great tragedies of humanism. That the images of the human cultivated in texts were at variance with the lived experience of those who were treated as other than human was rarely noted in the books they read. I appreciate Matthew Greer's efforts to bring these concerns to the fore. I am grateful for the opportunity to read Sylvia Wynter, among others, and to think about their work in counter-humanism. I stand with Greer who reminds us that, as archaeologists, we must do more than critique ideologies, fight for inclusion, and engage in dialogue as demanded by a radical pluralism (Shanks & Tilley 1992, 246). Equity, social justice, openness, and decolonization demand the sustained effort of us all, both in our capacity as archaeologists and as readers of texts.

In ‘Humanist Missteps’, Matthew Greer makes the pointed observation that non-anthropocentric frameworks, including symmetrical, object-oriented and posthuman feminist archaeologies, have primarily focused on deconstructing the human–non-human binary while failing to problematize humanist assumptions about who counts as Human. At the core of Greer's argument is the matter of citational practice: which social theorists are archaeologists referencing in their efforts to craft relational approaches to humans, things, animals and plants? In answering this question, the author points to a notable lack of Black Studies theorists, particularly the work of Sylvia Wynter, Zakkiyah Jackson and Tiffany King, in posthumanist archaeologies. While I agree with Greer's critiques, his essay stops short of explaining this citational silence. In this brief commentary, I suggest that this absence of Black Studies scholarship reflects the fact that the discipline of archaeology remains a ‘white public space’ (Brodkin et al. 2011: 545) and maintains an artificial division between analysis and activism.

Matthew Greer offers us a powerful, refreshing and thought-provoking critique of posthumanist approaches in archaeology as he sees them through the lens of Black Studies. He asks us to leave aside—temporarily—concerns with anthropocentrism to concentrate instead on the human side of the equation, while nonetheless positioning himself in line with posthumanist efforts to dismantle the human–non-human divide. The crux of Greer's arguments is that posthumanist approaches do not go far enough in distancing themselves from humanism for two reasons. First, humanity remains (tacitly) equated with white, heterosexual, economically well-off men, a single group that forms the scale against which all other people are measured. Second, posthumanist approaches do not acknowledge that racism and related forms of oppression were integral to the emergence of humanism and not a by-product of it.

By investigating the materiality of colonial encounters, specifically the consumption of introduced commodities by Indigenous peoples, archaeologists can explore questions concerning value, agency, consumer choice and localization. This has the significant capacity to broaden understandings of intercultural encounters and challenge colonial narratives. Glass beads represent one of the earliest foreign material culture introductions to the Indigenous peoples of Australia. The rock-shelter site of Madjedbebe, best known for yielding the oldest evidence to date for human occupation in Australia, also contains one of the largest assemblages from an Indigenous site context in Australia—51 glass beads and associated fragments. We present here an analysis of these objects—through attribute and microwear analysis—in concert with the archival record, to reveal the ways in which Bininj (Aboriginal people) incorporated glass beads into their own lifeways.

We have documented more than 200 relative values of gold and silver across almost 3000 years (2500 bce–400 ce) to establish value benchmarks for essentially pure metal. Our aim is to improve understanding of ancient economies by enabling regional and temporal comparisons of these relative values. First, we establish silver as an early, reliable benchmark for valuing gold of varying purity before implementation of parting. Whilst purity accounted for two to threefold variation in the value of gold, we conclude that availability was more influential. Access to Nubian gold until about 1100 bce seems an important influence on gold-silver value ratios in Egypt and the Near East, which increased significantly following loss of this source. This investigation yields a suite of relative values for essentially pure gold and silver, subdivided by regions and intervals from 2500 bce–400 ce. These will enable future comparisons of precious metal-denominated costs of labour and commodities, including with today.

Domestic architecture is increasingly revisited as a source of data about wealth inequality in the distant past via the Gini coefficient, a statistical tool often used in economics to compare income inequality. Many areas—including South America, Africa, South Asia and Oceania—remain under-sampled, making it difficult to develop a more complete picture of ancient political economies. In this paper we present a first look at this measure in the Hawaiian Islands. These data show that during the period prior to contact with Europeans inequality was extremely high, most similar to autocratic archaic states. We also found geographic patterning that may ultimately be linked to dryland (non-irrigated) farming. On islands reliant on dryland farming (Mau‘i, Hawai‘i), we find distinctively less inequality than elsewhere, or larger house sizes. We hypothesize these may have been innovations in how wealth was made visible to create and maintain cooperation in places where more labour would have been required to grow surplus. More research is necessary to test this hypothesis, investigate alternative interpretations, and to put these findings in larger regional context within Polynesia.

The ever-growing body of research on trans-Eurasian exchange during the third–first millennium bce continues to improve understanding of mechanisms that facilitated the movement of objects, materials, ideas, and even people. However, whether bronze mirrors in Central Asia and China represent the exchange of technological knowledge or movement of the objects themselves remains unresolved, as researchers require extensive knowledge of huge quantities of data generated during the Soviet Central Asia campaigns of the mid twentieth century. The often confusing, impenetrable excavation reports, combined with required knowledge of Chinese, Russian and English, have caused much confusion about dates and contexts. This article presents and compares data published in Russian and Chinese reports. By clarifying the chronology for mirrors in Central Asia and China, we challenge simplistic theories of object diffusion and spread that persist in studies of trans-Eurasian exchange. We argue that the early second-millennium bce appearance of mirrors in western and northwestern China resulted from different exchange mechanisms specific to each local socio-cultural context. This demonstrates not only the complexity of interactions at the group and individual levels, but also how these factors can be integrated with data-driven analyses to explore the role they played in large-scale Bronze Age exchange networks.

Past and present cultures perceive their natural landscape as an integral and vital component of their complex worlds, while particular landscape features and associated monuments built in selected locales become sacred and revered through stories, legends and rituals embedded in mundane and ceremonial events. The hyper-arid Har Tzuriaz area in the southern Negev, Israel, offers a case study of culture-geographic continuities over a chronologically cumulative archaeological sequence. The large set of well-preserved structures located adjacent to water sources, a massive escarpment and a major desert crossroads includes campsites, cult sites, rock-art sites, cairn fields and one desert kite (a large game trap). Cultural continuities and change can be traced from the sixth millennium bce through recent times, reflecting a dynamic system of meanings and interpretations of both the natural and the built landscape within one particular sacred area in the desert. These phenomena are exemplified in archaeological analyses of an open-air shrine, burial cairns, an isolated desert kite and a precise engraving of that kite dated 5000 years later, all in the general context of a dense concentration of surveyed sites.

This paper aims to contribute to the current debate about Posthumanism in archaeology, arguing for the potential that Posthumanism can have for the study of rock art. Through a case study in San Luis Potosí, Mexico, this work seeks to explore a posthuman approach to rock art as vibrant and relational assemblages, through affects as relational agencies and non-human personhood and ritual landscape as theoretical tools, articulated with aspects from indigenous ontologies explored from archaeological, ethnographic and documentary information. It is proposed that this approach can help interpret hunter-gatherer rock art created between 1000 and 1500 ce in the northern region of Mexico. Through this exercise it is considered that Mexican archaeology of rock art can embrace posthumanism for a more complex and comprehensive understanding of the painted memory of hunter-gatherers from this part of the world.

The influence of pareidolia has often been anecdotally observed in examples of Upper Palaeolithic cave art, where topographic features of cave walls were incorporated into images. As part of a wider investigation into the visual psychology of the earliest known art, we explored three hypotheses relating to pareidolia in cases of Late Upper Palaeolithic art in Las Monedas and La Pasiega Caves (Cantabria, Spain). Deploying current research methods from visual psychology, our results support the notion that topography of cave walls played a strong role in the placement of figurative images—indicative of pareidolia influencing art making—although played a lesser role in determining whether the resulting images were relatively simple or complex. Our results also suggested that lighting conditions played little or no role in determining the form or placement of images, contrary to what has been previously assumed. We hypothesize that three ways of artist–cave interaction (‘conversations’) were at work in our sample caves and suggest a developmental scheme for these. We propose that these ‘conversations’ with caves and their surfaces may have broader implications for how we conceive of the emergence and development of art in the Palaeolithic.

Archaeology is centrally concerned with the tension between material remains in the present and a reconstructed past. This tension is captured by the concept of a trace, namely a contemporary phenomenon that references the past through some sort of epistemic intervention. Traces are deceptively complex in terms of both their epistemology and their ontology and hence worthy of detailed exploration. In particular, archaeological traces not only concern the past per se but also possess a latent quality of as yet unrealized signification. This gives archaeological traces a future orientation that is rarely considered in discussions of archaeological epistemology.

Archaeological materials from the Mediterranean world in Southeast Asia are scarce and their social context and cultural implications are rarely considered, while objects in Mediterranean style are often misinterpreted or overlooked. Concomitant to the increasing implementation of laboratory analysis, the range of new evidence, especially coming from recently excavated sites in Thailand and Myanmar, along with the reinterpretation of earlier data now brings the potential to compare different regions, and to discuss possible variations in terms both of the diversity and density of Roman materials. This study includes Mediterranean imports produced between the last centuries bce and first centuries ce, as well as Asia-produced inspired objects that integrate Mediterranean elements to varying degrees, combining new data and re-analysed materials. The paper not only contributes to building the sequence of cultural exchanges, but also interprets in cultural terms the varying Mediterranean elements present.

Handaxes have a uniquely prominent role in the history of Palaeolithic archaeology, and their early study provides crucial information concerning the epistemology of the field. We have little conclusive evidence, however, of their investigation or societal value prior to the mid seventeenth century. Here we investigate the shape, colour and potential flake scarring on a handaxe-like stone object seen in the Melun Diptych, painted by the French fifteenth-century artist Jean Fouquet, and compare its features with artefacts from diverse (including French) Acheulean handaxe assemblages. Commissioned by a high-status individual, Étienne Chevalier, Fouquet's work (Étienne Chevalier with Saint Stephen) depicts an important religious context, while the handaxe-like object points to the stoning to death of an important Christian saint. Our results strongly support the interpretation that the painted stone object represents a flint Acheulean handaxe, likely sourced from northern France, where Fouquet lived. Identifying a fifteenth-century painting of a handaxe does not change what we know about Acheulean individuals, but it does push back the evidence for when handaxes became a prominent part of the ‘modern’ social and cultural world.

A small rural stopover along overland Maya and Aztec trade and travel routes was identified in surveys and excavations at adjacent settlements and shrines at Mensabak, Chiapas, Mexico. This collection of Late Postclassic to Spanish conquest-era (c. ad 1350–1650) Maya sites are similar in function to rural Old World and Andean caravan stopovers, such as caravanserai and way stations, where travellers and traders obtained supplies, trading partners, safety, solidarity through ritual and travel information along long-distance land routes. These sites are similar to trading ports and pilgrimage centres, but they are smaller, located in the countryside, not often managed by regional states, and have scaled-down economic exchange with fewer exotic trade items. Stopovers often include landscape and rock-art shrines for collective ritual among foreign travellers and local populations. While investigators have researched the anthropological importance of overland routes, caravans and trade centres, less attention has been given to stopover sites in the countryside. This article discusses the archaeological signatures and outlines the comparative social, economic and ritual implications of small rural stopover sites that united people on the road.