In Ireland the supernatural sí (loosely translated as ‘fairies’) were strongly associated with thousands of archaeological monuments and natural places in the landscape, and many prehistoric artefacts were regarded as material culture of the sí. Such artefacts assumed an important role in popular religious practices, folk medicine and magic, most frequently to invoke cures for farm animals, but also to protect the homestead. Though little discussed in archaeological literature, the interpretation of prehistoric artefacts as potent objects from the supernatural world, and their ability actively to influence the well-being of livestock and the household, illustrates the rich and complex lives many archaeological artefacts assumed several thousand years after their initial manufacture, use and discard. The folk use of such artefacts as active agencies contrasts with the contemporaneous antiquarian collection and display of archaeological material as relics of ancient cultures.

Çatalhöyük and other Near Eastern Neolithic ‘megasites’ are commonly interpreted as exceptional because of their large size and early dates. In this paper, we question exceptional claims about the size and social organization of megasites like Çatalhöyük by comparing them to pueblos in the American Southwest. We argue that Çatalhöyük and other Near Eastern Neolithic megasites are better understood as large villages whose size, layout and social organization compare readily to many of the late prehispanic and historic-period pueblos in the American Southwest. We suggest that four factors contribute to disparate interpretations of structurally similar sites in the Near East and American Southwest: 1) surface architectural visibility; 2) different regional intellectual traditions that emphasize ‘micro’ versus ‘macro’ scale social organization; 3) a tendency toward overestimation in archaeological population estimates, especially when the ‘biggest’ or the ‘earliest’ sites are involved; and 4) perceptions of continuity with later time periods.

A model of five major chronological phases is suggested for the history of human dance. These phases did not replace one another, but accumulated as successive layers. The earliest phase is associated with courtship, thus explaining the potent role of dance in sexual desire and seduction. The second phase is associated with the appearance of modern human behaviour and the earliest burials, which were rites of passage that involved the first communal dances. The third phase is associated with the appearance of hybrid human-animal figurines that point to altered states of consciousness and aspirations to change reality; this is when trance dance, shamanism, magic and religion came in. The fourth phase is connected with the beginning of agriculture in Neolithic villages, which was coordinated by elaborate calendrical ceremonies. The fifth and final phase is associated with urban societies, economic complexity and specialization; well-trained professional dancers now performed acrobatic body movements and elaborate choreography for the enjoyment of others. The history of dance thus reflects the history of human rituals and religion.

Burial grounds are increasingly being considered as components of lived urban environments in the past. This paper considers how the ancient Egyptian city of Akhetaten, built by king Akhenaten (c. 1349–1332 bc), was constructed and experienced as a space inhabited both by the living and the dead. Drawing upon results from ongoing excavations at the burial grounds of the general population, it considers how the archaeological record of the settlement and its cemeteries segue and explores how the nature of burial landscapes and the need to maintain reflexive relationships between the living and the dead in the midst of a changing religious milieu contributed to the unique character of Akhetaten as a city. It asks what kind of city Akhetaten was, and what it was like to live through the Amarna period.

A fundamental distinction is made in craft production between custom or bespoke creation and mechanical reproduction that generates multiple iterations of the same form. In Mesoamerica, technologies of reproduction are attested by around the sixth century bc in the form of moulding and stamping, and they become increasingly common in ceramic production in the Maya and neighbouring regions in the third or fourth century. Beginning in the Late Classic period (c. 600–830 ad), Maya artisans applied them to the hieroglyphic script as well, generating a corpus of texts that are at once fundamentally distinct from and intimately linked to the broader scribal tradition dominated by hand-written texts. This article examines Classic Maya texts moulded and stamped on ceramics in the context of scribal practice and the social and cultural role of the script. I argue that these artefacts manifest changes not only in hieroglyphic production, but also in writing's role in user communities. Consequentially, they invite reconsideration of scribal practice's relationship to other crafting traditions, as well as the diversity of modes of engaging in Classic Maya scribal tradition.

Soils provide a striking demonstration of conviviality, thanks to the intensity and abundance of lively interaction seething within them. Soils constitute and generate life precisely through the symbiotic interaction, collaboration and competition of an enormous range of partners. Engaging with some specific soils in central Cyprus demonstrates how this conviviality works. Soil-places are created by very precise combinations of soil players, both non-human and human. Humans can join these partners in helping the soil to grow, through constructions of check dams to catch sediments and moisture. They can use soil to construct houses, demonstrating deep local knowledge and close partnership with the soils, and often recognizing the conviviality that provides a foundation for their lives in the landscape. As our soils today are catastrophically degraded and lost, the need to engage with the conviviality of soil is all the more urgent.

Bronze Age metal objects are widely viewed as markers of wealth and status. Items of other materials, such as jet, amber and glass, tend either to be framed in similar terms as ‘prestige goods’, or to be viewed as decorative trifles of limited research value. In this paper, we argue that such simplistic models dramatically underplay the social role and ‘agentive’ capacities of objects. The occurrence of non-metal ‘valuables’ in British Early Bronze Age graves is well-documented, but their use during the later part of the period remains poorly understood. We will examine the deposition of objects of amber, jet and jet-like materials in Late Bronze Age Britain, addressing in particular their contexts and associations as well as patterns of breakage to consider the cultural meanings and values ascribed to such items and to explore how human and object biographies were intertwined. These materials are rarely found in burials during this period but occur instead on settlements, in hoards and caves. In many cases, these finds appear to have been deliberately deposited in the context of ritual acts relating to rites of passage. In this way, the role of such objects as social agents will be explored, illuminating their changing significance in the creation of social identities and systems of value.

This article presents evidence for prehistoric rice cultivation on the island of Jeju (Jejudo), Korea. It also discusses sociopolitical contexts in which the people of this island decided to incorporate rice into their lifeways. Although Jejudo is culturally closely related to the southern region of the Korean peninsula, the nearest landmass to the island, their environmental conditions are radically different. Jejudo is not suitable for intensive rice cultivation. Archaeobotanical research at Yerae-dong nonetheless confirmed that rice was consumed earlier than the emergence of institutionalized social hierarchy on the island. The evidence for status competition and exchange networks contemporaneous with rice remains raises the suggestion that rice was initially incorporated as an exotic and luxurious food, rather than a daily necessity. The earliest rice on Jejudo is unlikely to have been transferred to the island as a result of tributary trade between ancient states. Rather, this study demonstrated that the main agents of rice cultivation were the emergent local elites who attempted to express status and consolidate hierarchy with foreign objects.

This paper seeks to understand how identity was constructed and communities were constituted in the Late Bronze Age and Iron Age of parts of central and southern Britain. A holistic approach is favoured, finding patterns within each period that cross different types of evidence. These patterns can be related to underlying social and conceptual logic systems. It is argued that in the Late Bronze Age communities were relatively fluid and lineage played only a minor role in defining identity. Early Iron Age society was more concerned with ancestral genealogy and inter-generational inheritance. By the Middle Iron Age, this developed to the stage where smaller groups displayed increasing autonomy from each other. These social differences can account for many of the dissimilarities in the archaeological records of the Late Bronze Age and Iron Age. Despite contrasting methods of community organization, assessing contiguous periods under the same theoretical and methodological frameworks has proved a useful analytical device.

Since the 1970s, research into Mesolithic landscapes has been heavily influenced by economic models of human activity where patterns of settlement and mobility result from the relationship between subsistence practices and the environment. However, in reconstructing these patterns we have tended to generalize both the modes of subsistence and the temporal and spatial variability of the environment, and ignored the role that cultural practices played in the way subsistence tasks were organized. While more recent research has emphasized the importance that cultural practices played in the way landscapes were perceived and understood, these have tended to underplay the role of subsistence and have continued to consider the environment in a very generalized manner. This paper argues that we can only develop detailed accounts of Mesolithic landscapes by looking at the specific forms of subsistence practice and the complex relationships they created with the environment. It will also show that the inhabitation of Mesolithic landscapes was structured around cultural attitudes to particular places and to the environment, and that this can be seen archaeologically through practices of deposition and recursive patterns of occupation at certain sites.

The old are rarely the focus of research in archaeology. Older skeletonized bodies are hard to give a chronological age, and this seems to justify the lack of research focus. In this paper I argue that the old are not naturally invisible to archaeologists, but have been made so by a focus on chronology at the expense of the bodily and by our ambivalence towards the ageing process. I suggest that, rather than applying numbers to skeletons, we should focus our research on understanding the ageing of the body itself in archaeological contexts, and the relationships between processes of continuity and processes of decline. This is achieved through analysis of four aspects of embodied ageing: changes in appearance; in bodily function; in age-related disease; and in skill. The ageing body is not invisible: it is present, variable and a rich resource for future archaeological analyses.

This paper investigates transformations in the construction and expression of gender ideologies in the Basin of Mexico from the late Middle Formative through Classic periods (approx. 800 bc–ad 600). Ceramic figurines from the sites of Teotihuacan, Axotlan, Cerro Portezuelo and Huixtoco are used to explore how elements of gender were constructed and communicated in the region over the course of a millennium, and how these practices underwent a transformation during the emergence and expansion of the Teotihuacan state. During the Formative periods, the selection, combination, or omission of sexual attributes in association with decorative elements such as jewellery formed a flexible strategy for depicting a variety of social identities across the Basin of Mexico. The emergence of the Teotihuacan figurine style in the Terminal Formative period brought with it significant changes to the way figurine bodies were formed—sexual attributes disappeared and were replaced with increasingly elaborate clothing and jewellery as the figurine corpus diversified into multiple types. Although relative rates of depictions of feminine and masculine figurines shifted over time, in no period were figurines limited to a binary set of depictions, indicating diverse social identities and gender ideologies in the Basin of Mexico over time.

Collapse, societal failure, doom and dystopia are popular topics, both in scholarship and in much wider spheres of cultural consumption. The decline or disappearance of human societies has been a point of interest for as long as people have been aware of the vestiges of cultures past, from colonial sensationalism concerning the ruins of apparently mighty civilizations through to early scholarship emphasizing historical process (e.g. Gibbon's Decline and Fall of the Roman Empire, 1776–1789). Modern studies of collapse have highlighted the topic as a historical and anthropological problem of comparative interest in the archaeology of complex societies (see the foundational works of Tainter 1988; Yoffee & Cowgill 1988).