Stories are important to all modern peoples, and this behaviour was no doubt also the case during the deep past. Consequently, it is important that archaeologists understand that artefacts made and discarded thousands of years ago were woven with stories by the peoples who produced them. In some regions of the world, these stories remain accessible by collaborating with the Traditional Owners of the lands from which they were recovered, while in others such an approach is impossible. Nevertheless, researchers need to remember that items carried meaning usually invisible to those outside communities—a principle often taught and cited, but possibly not fully appreciated. Here we tell the Yuin (coastal New South Wales, Australia) story of Gymea and her connection to fishing technologies. This story is told in order to demonstrate the depth of information that is not accessible to archaeologists if Indigenous collaborators are not sought out or available.

In this paper we discuss the universal selection of exceptional materials for tool making in prehistory. The interpretation suggested in the literature for these non-standard materials is usually limited to a general statement, considering possible aesthetic values or a general, mostly unexplained, symbolic meaning. We discuss the implications of viewing these materials as active agents and living vital beings in Palaeolithic archaeology as attested in indigenous hunter-gatherer communities all around the world. We suggest that the use of specific materials in the Palaeolithic was meaningful, and beyond its possible ‘symbolic’ meaning, it reflects deep familiarity and complex relations of early humans with the world surrounding them—humans and other-than-human persons (animals, plants, water and stones)—on which they were dependent. We discuss the perception of tools and the materials from which they are made as reflecting relationships, respectful behaviour and functionality from an ontological point of view. In this spirit, we suggest re-viewing materials as reflecting social, cosmological and ontological world-views of Palaeolithic humans, and looking beyond their economic, functional aspects, as did, perhaps, our ancestors themselves.

Approximately 400,000 years bp, novel technological behaviours appeared in the archaeological record, attested by evidence of the exploitation of previously unused resources and the production of new tools. I have reviewed such innovations, and I discuss them in the frame of the anthropological, palaeoneurological, genetic and behavioural changes that appeared in the Middle Pleistocene. I propose that at this chronology humans started to see the resources as ‘other-than-human’ sentient co-dwellers. The technological innovations expressed this novel cognitive complexity and the possible new things–things, human–things and environment–things relationships. Artefacts and technologies acquired multiple semiotic meanings that were strongly interconnected with the functional value. Ethnoarchaeological evidence suggested the possible symbolic acting beyond these innovations in material culture. This perspective has relevant implications in the archaeology of the ancient Palaeolithic. It suggests the need for a new view of material culture, one that goes beyond the classical list approach in the definition of modern symbolic mediated behaviour. Further, it allows one to overcome the traditional juxtaposition between ancient cultures and Homo sapiens in terms of complexity. The evidence discussed in this paper suggests that the ontological hypothesis could change our view of Middle Pleistocene hominids and the origin and definition of modern behaviour, and test the archaeological visibility of cognition in prehistory.

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.

In this paper, I present Ethiopia's Boreda lithic practitioners’ perception of knapping stone as a living vital being and how it informs their selection of colourful stones and transmission of knowledge to apprentices. In particular, lithic practitioners select stones which are perceived to exhibit evidence of their vitality in the form of light and choose particular colours of stone for their association with transformation and community identity. Furthermore, elders use these attributes of stone to assist apprentices in learning to identify good-quality parent material, ensuring longevity of a tool's life.