This article presents evidence for the shifting economic networks and cultural relationships between the Jovel Valley of highland Chiapas, and the Gulf Coast lowlands. In particular, we examine material culture of Gulf Coast origin or influence at the hilltop monumental centre of Moxviquil during the Late Classic (ad 600–900) and Early Postclassic (ad 900–1250) periods. These artifacts include a fine orange cylindrical pedestal vase, two examples of ‘portable sculpture’, two anthropomorphic incense burner lids and a whistle (ocarina) in the shape of a kneeling woman. The patterns of curation and disposal of these objects at Moxviquil suggests differences in the way that Gulf Coast-referencing objects were incorporated into social memory and ritual behaviour.

Poverty in ancient Egypt remains a rarely-studied subject. For decades Egyptologists have focused their attention mainly on the so-called ‘elite’, while the poor, their housing, their possessions, their diet, or their cultural values, remain largely in the shadows. Although they are much less visible archaeologically, they were much more numerous than the wealthy. Despite these circumstances, ancient Egypt provides a good starting point for discussing how to approach poverty during antiquity, as there are archaeological and textual records that can shed light on this complex issue. This article aims to stimulate reflection on the issue of poverty in the Nile valley and how it can be explored. It seeks also to add nuance to the idea of a strict dichotomy opposing the poor to the elite. In so doing, this paper will present discussion of the definition of poverty.

The Ceramic Periods in central Chile are a scenario of major changes in mobility and subsistence systems, associated with the incorporation of cultigens as the basis of subsistence. In this paper, we present a study of the funerary contexts of the Ceramic Periods in central Chile in order to assess whether in this scenario, generally considered very significant in the low-scale societies studied here, gender categories were constructed or signified, and how this changed over time. The results of the analysis suggest that gender categorization was not always important in this scenario. Among Llolleo groups, the offerings associated with females and children suggest their relation with production spheres; in Bato groups, on the other hand, age categories seem to be more important. In the Late Intermediate Period, it is the collective aspect that appears to be stressed in the funerary contexts.

This paper proposes a multi-disciplinary approach which can be used to identify captives and the enslaved of Iron Age Britain (seventh century bc–ad first century). It uses a ‘poetics of violence’ perspective which recognizes that violence and warfare are created and enacted through social relations, and encompasses violence for which there is often no archaeological trace. Roman primary sources, bog-bodies and other archaeological evidence from Iron Age Britain and Europe suggest that people in these states of ‘social death’ were used to acquire material goods, employed in the agricultural economy, and their deaths played an important role in episodes of ritual violence. Drawing on research from North America, a series of funerary, isotope, archaeothantology and osteological variables have been identified for this period, and when integrated into an osteobiography, allows for the re-interpretation of many burials and structured deposits encountered in Iron Age settlements and hillforts.

Inhumation burials are recorded in Britain and Europe during excavations in a standardized way, especially graves of early medieval date. Just a limited number of attributes are usually foregrounded and these mainly concern skeletal identification, the grave plan and, when a burial is furnished, a list of objects, particularly metalwork, as well as occasional reference to burial structures, if present. In this paper, we argue that concealed within these recorded details are attributes that often receive little attention, but which can provide evidence for community investment in the individual funerary rite. These include grave orientation, grave morphology, the body position and the empty spaces in the grave, as well as categories of material culture. We argue here that these factors enable us to define communal burial profiles and can facilitate the identification of group perceptions and actions in dealing with death. By capitalizing on these additional aspects of funerary ritual, archaeologists can move away from a general dependency on well-furnished burials as the main stepping-off point for discussion of social and cultural issues. This has particular relevance for regions where unfurnished burial rites are the norm and where furnished rites do not rely on a wealth of metalwork.

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.

Gender in the European Neolithic has seen little debate, despite major scholarly interest in identity and social relationships. This article considers how gender operated in the Linearbandkeramik (LBK, c. 5500–5000 cal. bc), the first farming culture of central Europe. A new theoretical approach is developed from the philosophy of Deleuze and Guattari, and the feminist philosopher Braidotti, proposing that how difference and variation are conceived is an important element in how identity is experienced and performed. The concept of ‘difference-within-itself’ is introduced and applied to an assemblage of c. 2350 burials from the LBK via correspondence analysis. The results of this analysis are combined with variation in daily activities and health between male-sexed bodies and female-sexed bodies to argue that differences between males and females shaped lifeways in the LBK, providing different and varied ways of participating in social life. It is concluded that there was diversity and fluidity in female identities, while male identities had more limited possibilities and were subject to further social constraints. The implications of these gendered differences for models of LBK social organization are then considered.

Tubular pottery comprises certain peculiar artifacts that were produced by late Holocene complex hunter-gatherer societies in southeastern South America for unknown purposes. Some authors have related them to mortuary behaviour which has also been suggested by historical sources, while others have considered domestic use. In this paper, the technical, compositional and functional properties of these artifacts are explored in order to contrast both hypotheses, given an example of how technical analysis allows the identification of special pottery within archeological contexts. This analysis includes a study of the fabrics involved using low and high magnification, thin sections, Scanning Electron Microscopy, Energy Dispersive X-ray Spectroscopy, Mössbauer Spectroscopy, Laser Induced Breakdown Spectroscopy and fatty acid profiles. The results show that these tubular artifacts are not fit structurally for utilitarian purposes and show no evidence of domestic use. Based on these results and on historical data, it can be postulated that they were used as part of mortuary rituals, thus becoming part of the select global group of pottery manufactured exclusively for mortuary purposes.

This text proposes to provoke an interdisciplinary reflection on alterity as challenged through investigations in archaeology. It intends to analyse the process of archaeological practice in a contemporary Latin American context. Archaeological practice configures criteria for selecting a specific cultural heritage collection, and in turn, this reflects what should be forgotten or what has the right to be remembered by the society. It also aims to contribute to the speech practice and audience of the subjects, in order to problematize the experience of research and the researcher through ethnography and discussions in the postcolonial archaeology; these could promote a point of schism where paradigms for archaeological studies may reach a breaking point.

The Early Bronze Age (EBA) of the southern Levant was the first period in which many sites became fortified. This process reached its climax during the latter part of the period (namely Early Bronze III). Until recently, most scholars saw this phenomenon as an indication that the period was characterized by a high level of organized conflict. The following article analyses the fortifications of eight EBA sites, as well as other markers of warfare, and argues that the period's fortifications were not as tactically efficient as they seem. Furthermore, other markers of war are generally missing. It seems that the period's fortifications were built mainly to demonstrate a town's might and power while deterring potential attackers. Taking into account the rise of social complexity during the period, they were also used to consolidate the society through the construction process and possibly to control movement and serve as a boundary marker. Incipient leaders, who planned and coordinated the construction, used possible threats and the construction process to aggrandize themselves as being the ‘protectors’ of the settlement.

A unique gold finger ring, dated stylistically to c.ad 580–650, was discovered by metal-detecting in Essex in 2011. The ‘northwest Essex Anglo-Saxon ring’ is highly decorated with Style II art and shows a distinctive juxtaposition of ‘pagan’ and ‘Christian’ imagery including birds of prey and an anthropomorphic figure holding a long cross in the right hand, a raptor in the left. In this article, I consider the possibility that the object provides further evidence that falconry was practised in early Anglo-Saxon England. I begin by examining the finger ring itself and the imagery upon it, situating this within an Anglo-Saxon and broader Continental context. I then explore the possible social context of the ring, focusing on the ‘ideology of predation’ within which falconry, as a high-status hunting pursuit, may have been performed. Evaluating the hybrid ‘pagan’ and ‘Christian’ elements of the imagery, I suggest that falconry, and the ring itself as a high-status and possibly royal object, may have played important roles in the dynamics of pagan–Christian ‘discursive space’.

To remain in place in the immediate aftermath of the ninth-century Maya collapse, Maya groups employed various resilient strategies. In the absence of divine rulers, groups needed to renegotiate their forms of political authority and to reconsider the legitimizing role of religious institutions. This kind of negotiation happened first at the local level, where individual communities developed varied political and ideological solutions. At the community of Actuncan, located in the lower Mopan River valley of Belize, reorganization took place within the remains of a monumental urban centre built 1000 years before by the site's early rulers. I report on the changing configuration and use of Actuncan's urban landscape during the process of reorganization. These modifications included the construction of a new centre for political gatherings, the dismantling of old administrative buildings constructed by holy lords and the reuse of the site's oldest ritual space. These developments split the city into distinct civic and ritual zones, paralleling the adoption of a new shared rule divorced from cosmological underpinnings. This case study provides an example of how broader societal resilience relies on adaptation at the local level.

This study is the first systematic approach to ceramic miniatures from the lowlands of the Paraná River (northeastern Argentina), which have received marginal attention from regional archaeology. This paper presents an analysis of 24 pottery miniatures recovered from archaeological sites generated by complex Late Holocene hunter-gatherers, dating from between 460±50 and 1056±47 years bp. Morphological and decorative data, errors of manufacture, traces of use and the context of the pieces’ deposition are recorded in order to explore aspects of their variability and functionality. The miniatures correspond to bowls, basins, cups and ‘bell’ artefacts, all of which are commonly found in the regional record. The data obtained suggest that at least some of the sample were used in the symbolic sphere, such as burial offerings.

This paper utilizes Material Engagement Theory (MET), which examines material culture as a dynamic and integral component of human cognitive systems, in order to explore the relationship between Cycladic marble sculpting and the complex social organization evinced at the sites of Dhaskalio and Kavos on the island of Keros. The article shows how the development of Cycladic sculpting in conjunction with transforming settlement patterns suggests that the figurines emerged as part of a kinshipping dynamic. In this context, evidence from the cognitive sciences reveals how Cycladic figurines were profound attention-capturing technologies which shaped the development of intersubjectivity and collective activity. Cycladic marble provided a medium through which a semiotics of value could be generated, circulated and manipulated across the archipelago. The article argues that marble artefacts formed part of a distributed cognitive system which enabled the regional organization of long-range voyaging regimes centred on Dhaskalio-Kavos. The role of Cycladic sculpture in mediating maritime social interactions is clarified by examining the dynamics of social cognition and the organizational burdens of long-range voyaging culture. The relationship between marble, social interaction and longboat voyaging provides a strong explanation for the development and transformation of Keros as well as for broader chronological developments in the region. Cycladic sculpting traditions mediated the shifting burdens upon social cognition during the Early Bronze Age, facilitating the novel forms of social organization in the central Cyclades as a response to both the pressures and the opportunities of the Aegean world. Keros provides an exemplary case study of material culture's role in extending the boundaries of social cognition in ways that enable social complexity to emerge at new scales.

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.

This paper examines how monuments with ‘local’ idiosyncrasies are key in processes of place-making and how, through persistence, such places can engage in supra-local and even ‘global’ dynamics. Departing from a detailed revision of its context, materiality and iconography, we show how a remarkable Iberian ‘warrior’ stela brings together the geo-strategic potential of a unique site, located literally between the Mediterranean and the Atlantic worlds, the century-long dialogue between shared and local identities and the power of connectivity of inexorable global processes. Previous approaches to Iberian late prehistoric stelae have had problems in developing bottom-up, theoretically informed and empirically sound approaches to their simultaneously local and supra-local character. The remarkable site of Almargen provides the opportunity to explore this issue. Located in Lands of Antequera (Málaga), a region with a strong tradition of landscape-making through monuments going back to the Late Neolithic, the Almargen ‘warrior’ stela serves us to explore the notion of ‘glocalization’, which embodies persistent local engagements with material culture, sites and landscapes on the one hand, and their connections with wider regional and even ‘global’ worlds on the other.

The production and use of masks at multiple scales and in diverse contexts is a millennia-long tradition in Mesoamerica. In this paper, we explore some implications of Mesoamerican masking practices in light of materiality studies and the archaeology of the senses. We also discuss a collection of 22 masks, miniature masks and representations of masks from the lower Río Verde valley of coastal Oaxaca, Mexico. The iconography of these artefacts as well as their recovery from well-documented archaeological contexts inform our interpretations of masking practices during an approximately 2000-year span of the Formative period (2000 bc–ad 250). Specifically, we argue that these masking-related artefacts index sociocultural changes in the region, from the first villages and the advent of ceramic technology during the Early Formative period (2000–1000 bc) to a time of increasing consolidation of iconographic influence in the hands of the elite in the final centuries before the Classic period. As indicated by their continued use today, masks have long been intimates of communal activities in Oaxaca.

Given current interests in indigenous ontologies and multiple worldviews, archaeologists drawing on textual evidence must more fully contextualize ancient texts according to how they were perceived and experienced, and understood as capable, in the cultures that created them. This endeavour has methodological impacts for modern interpretations, shifting how we interpret textual evidence as a result of how written realities and histories might have been conceptualized in the past. I examine these topics through the case study of the Classic Maya (250–900 ad, Mexico and Central America), using imagery on painted ceramic vessels. I examine how the Classic Maya understood text and writing, asking: how were texts perceived? How did people relate to them? What capabilities were texts understood to have? Based on observations gleaned from the ways in which glyphs are shown, the ways people are shown interacting with them and the work that glyphs apparently accomplish, I argue that the Classic Maya understood texts to be real, relational and persistent. This article suggests a new direction for archaeological thinking about ancient written sources, complementary to other interpretive approaches to texts, by exploring productive possibilities that emerge when we take ancient experiential perspectives into account.

Houses are rich resources for understanding prehistoric social structure. However, conventional working methods often handle houses as stable entities that reflect the nature of households and other social units. Social groups may be inadvertently rendered static in the process. A biographical understanding, in which the on-going transformation of built space is part of different kinds of human collaboration, allows us to explore the dynamic qualities of past communities. I examine detailed life-histories of four contemporary houses at Çatalhöyük in Central Turkey, using the site's fine stratigraphy to interrogate how furnishings, elaborations and rhythms of burial varied through each building's use-life. These trace shifting practice and performance in relation to built space. Çatalhöyük buildings’ social roles changed dramatically over their lives. The spatial dynamics observed suggest that commensal groups were less stable and less bound to specific houses than in more conventional views of the site, and interacted in unpredictable ways with larger forms of social collaboration. Ultimately, this suggests a more dynamic approach to both houses and social units in the Near East and the archaeology of houses generally.

The Trypillia megasites of the Ukrainian forest steppe formed the largest fourth-millennium bc sites in Eurasia and possibly the world. Discovered in the 1960s, the megasites have so far resisted all attempts at an understanding of their social structure and dynamics. Multi-disciplinary investigations of the Nebelivka megasite by an Anglo-Ukrainian research project brought a focus on three research questions: (1) what was the essence of megasite lifeways? (2) can we call the megasites early cities? and (3) what were their origins? The first question is approached through a summary of Project findings on Nebelivka and the subsequent modelling of three different scenarios for what transpired to be a different kind of site from our expectations. The second question uses a relational approach to urbanism to show that megasites were so different from other coeval settlements that they could justifiably be termed ‘cities'. The third question turns to the origins of sites that were indeed larger and earlier than the supposed first cities of Mesopotamia and whose development indicates that there were at least two pathways to early urbanism in Eurasia.