The art of Neolithic Britain and Ireland consists of a variety of curvilinear and geometric motifs pecked into stone (in open-air rock art or passage tombs) or carved into portable artefacts of chalk, stone or antler. Because of its abstract nature the art has proved problematic for archaeologists. Initially archaeologists assumed the art was representational; now most scholars have abandoned this view, and simply approach the art stylistically. Here I argue that stylistic analysis is insufficient to understand this art: instead the process of making provides a fuller understanding of this art. It is argued that the practice of assemblage is a key aspect of the process of making.

I'm standing in front of a ‘painting’ by Niki de Saint Phalle called ‘Green Sky’. It happens that I'm standing in front of it in Tokyo where the intense nihon-spectral activity on my eu-retina might indeed make the sky green.

Assemblage is a concept common to a number of academic disciplines, most notably archaeology and art, but also geology and palaeontology. Archaeology can claim a special link to the term assemblage, though novel approaches to the concept of assemblage have recently been adopted from the fields of philosophy and political theory. These approaches, bracketed under the term ‘new materialism’, are discussed here. The introduction to this collection of papers outlines these approaches and evaluates their usefulness for archaeological practice and interpretation.

Archaeologists have long debated the potential role of iconographic repertoires in reconstructing prehistoric ontologies and symbolic systems. The rich and complex imagery unearthed at Pre-Pottery Neolithic Göbekli Tepe (Turkey) has offered a promising ground to address this issue further. Previous interpretations have focused on the symbolic meaning of the depictions, often highlighting their male-centred and violent connotations, while overlooking the spatial and performative contexts of the depictions. This paper engages with this scholarly work in order to propose a new interpretation based on the anthropological framework of relational ontologies and on the analysis of some stylistic and contextual aspects of the iconography. Based on these premises, the curvilinear enclosures of Göbekli Tepe are interpreted as places of encounter devoted to interpersonal relationships among human and non-human agents, enabled by the intermediary role of images. The use of particular techniques of visual representation—including cues of motion and an emphasis on three-dimensionality—along with the centripetal orientation of the animal figures contributed to the animation of the depicted animals and to a sense of convergence of human and non-human beings in the social space of the enclosures.

The study of non-hierarchical forms of social organization occupies a prominent place in the European Iron Age research. This paper explores the application of Pierre Clastres political anthropology to the study of the Iron Age. The approach of this study to the Iron Age focuses on the northwest of the Iberian peninsula. It was an area that experienced social changes from 1000 bc to the first century bc–first century ad , from the Bronze Age to the Roman conquest. Using the archaeological record of the northwest Iberian peninsula as a case study, the paper tries to show the potential benefits of applying Clastres’ ideas to the interpretation of European societies from the Iron Age: overcoming, thanks to the application of the concept of non-coercive power, the false and increasingly frequent image of non-hierarchical societies and introducing new ways of explaining social complexity that are not based on economic criteria.

The character and development of complex societies has been one of the major interests of Amazonian archaeology. This article presents an ontological interpretation to explain the socio-political organization and importance of ritual in the Santarém area, Lower Amazon, Brazil, during the late pre-colonial period (ad 1000–1600), drawing from the contributions of Viveiros de Castro on Amazonian ontologies and Pierre Clastres on the constitution of power in the South American tropical lowlands. This approach affords new insights into the spatial organization of large habitation sites, the settlement patterns of nearby smaller sites and the pragmatic role of ritual objects. The data point to demographic growth, elaborate spatial organization and the existence of independent villages, probably resulting from fissions. The distribution of objects used in ritual contexts suggests a network employing a mytho-cosmological iconography that emphasizes bodily metamorphosis, indicating a predatory ontology related to Amerindian perspectivism and the presence of institutionalized shamanism. The text argues for the existence of distinct cosmopolitical strategies used to maintain the egalitarian order and that the flows of knowledge, sacred artefacts and religious specialists within the wider social sphere structured regional relations.

Deposits are not always recovered whole; many are found broken and damaged. The obvious explanation is that such objects were accidentally broken; however, some have been interpreted as having been deliberately damaged by their depositors, a practice termed ‘fragmentation’. Objects are broken into parts and deposited incomplete, often in ways that make their missing parts starkly evident. Thus many fragmented deposits denote synecdoche. It is the position of this paper that the absent (part) is just as integral to an understanding of the whole as the present (part) is, and this notion is explored by focusing on the post-medieval concealed shoe: an item of footwear that was fragmented by being deposited within the fabric of a building without its counterpart, for reasons unbeknownst to us. Drawing on a sample of 100 examples, this paper questions why such shoes were deposited as singles (the present parts), what became of the ‘other shoe’ (the absent part), and how such consideration aids our understanding of this enigmatic custom.

The production and use of Loro ceramics in the Middle Horizon (c. ad 650–1000) south coast of Peru persisted during a period of cultural conflict as the highland Wari empire annexed this region. Primarily residing in the Las Trancas valley, just beyond the locus of Wari control, the Loro developed tight ethnic bonds and seem to have maintained autonomy for the duration of the empire's presence. Loro ceramics embody the culture's development of a local identity, particularly evident in face-neck jars, one-handled vessels consisting of a modelled human head atop a globular body. With standardized facial features, a range of reductive motifs and a tendency toward female representation, Loro face-neck jars contrast markedly with similar Wari vessels depicting individuals dressed in elite male costume and bearing symbols of Wari state religion. A significant percentage of Loro face-neck jars are sexed or gendered female, an unusual occurrence in Andean visual culture. This article frames these objects within Andean constructs of gender complementarity, arguing that Loro female face-neck jars visually declared their gendered opposition to Wari, protecting their autonomy through the implicit acquiescence and complementarity of femininity.

This article examines the role of mortuary practice in the emergence (c. ad 1050–1100) of Cahokia, the largest pre-Columbian Native American city north of Mexico. The parallel partitioning of human and gastropod bodies in ridge-top mortuary mounds is examined and I argue that the presence of gastropods buried alongside human bodies served to connect the living world of humans with the watery underworld of the dead. From a microhistorical perspective, this paper focuses on the processing and deposition of bodies and their subsequent interment in ridge-top burials to parse the potential relationships between such mortuary practice and Cahokia's emergence as a complex polity. The paper presents data on the association of shell materials with human bodies from six previously excavated ridge-tops for comparison with new data on shell materials and human burials from Wilson Mound, a small ridge-top located on the western edge of Cahokia. Together, these data suggest the emergence of Cahokia was embedded in newly articulated relationships with persons enacted through the process of disarticulating the dead for burial mediated with mollusc shell.

In 1994, H. de Lumley's teams of researchers finished the colossal task—initiated more than 20 years earlier—of recording every pecked rock engraving of Mont Bégo's rock art. The following year, in the book Le grandiose et le sacré, Lumley defined the site as a sacred mountain and attributed rock engravings, considered as ex-votos, to the Early Bronze Age and the Bell Beaker period. However, it is hard to recognize what interpretations can be directly drawn from the data: some exceptional rock engravings are considered as representative of the whole corpus of rock engravings and the most numerous ones are considered as a ‘bruit de fond’ [background noise]. Furthermore, recognition of associations—where rock engravings are contemporaneous and significantly grouped—had been criticised, and the hypothesis that all the rock engravings can be considered as a single archaeological event seems also to be contradicted by studies of superimpositions. We developed a GIS and a comprehensive database, with statistics, to identify specific spatial configurations, seriation effects and, finally, the evolution of the rock art. By going further in the periodization, our aim is to propose some provisional hypotheses about the meaning of Mont Bégo's rock engravings.

The chaîne opératoire (CO) approach is a well-established method for the analysis of tool creation, use and discard, and associated cognitive processes. Its effectiveness in respect of cognition, however, is occasionally challenged. We briefly review key critiques of its epistemological and methodological limitations and consider alternative options. We suggest a new epistemological position and methodology which can link CO with alternative cognitive models and with the true complexity inherent in the stone tool archaeological record. Perception-action and embodied cognition theory are the proposed foundations of a new epistemology that allows us to reject the concept of thought processes underlying tool-making sequences as static entities selected from memory. Instead, they are described as arising, changing and flowing with and through bodily activity, or as the products of constant interaction between body, mind and environment. They are better understood as ongoing processes of situated task-structuring rather than as objectified concepts or symbols. The new methodology is designed to analyse individual tool-making processes rather than their products. We use a pilot study to explore how it can highlight variations in the gestural processes that structure different technologies and thus indicate potential differences in the associated cognitive strategies of the various tool-makers concerned.

The materiality of ritual performance is a growing focus for archaeologists. In Europe, collective ritual performance is expected to be highly structured and to leave behind a loud archaeological signature. In Australia and Papua New Guinea, ritual is highly structured; however, material signatures for performance are not always apparent, with ritual frequently bound up in the surrounding natural and cultural landscape. One way of assessing long-term ritual in this context is by using archaeology to historicize ethno-historical and ethnographic accounts. Examples of this in the Torres Strait region, islands between Papua New Guinea and mainland Australia, suggest that ritual activities were materially inscribed at kod sites (ceremonial men's meeting places) through distribution of clan fireplaces, mounds of stone/bone and shell. This paper examines the structure of Torres Strait ritual for a site ethnographically reputed to be the ancestral kod of the Mabuyag Islanders. Intra-site partitioning of ritual performance is interpreted using ethnography, rock art and the divergent distribution of surface and sub-surface materials (including microscopic analysis of dugong bone and lithic material) across the site. Finally, it discusses the materiality of ritual at a boundary zone between mainland Australia and Papua New Guinea and the extent to which archaeology provides evidence for Islander negotiation through ceremony of external incursions.

This paper is about Bronze Age round barrows and the ways in which they became caught up in human practices over an extended time period. At one level it belongs to a flourishing body of work that examines the ‘re-use’ or ‘biography’ of prehistoric monuments. Rather than treating the latter as a generic group, however, this study focuses on chronologies of one specific monument type—round barrows—over a 2600-year period from 1500 bc–ac 1086. By bringing together evidence and interpretations generated mainly within period specialisms, significant homogeneities are revealed in terms of how activities at prehistoric monuments have previously been understood. The possibilities for seeking out different interpretative ground are duly explored. Using a case study from the east of England and drawing on evidence and ideas from much more broadly, the approach taken places particular emphasis on examining relationships between round barrows and other aspects of landscape. The findings offer fresh insight into the temporality of activities undertaken at round barrows, question existing characterizations of past people's historical understandings, and explore the long-term coherence of ‘round barrows’ as a category.

The transition from the Acheulean to the Middle Palaeolithic represents a critical threshold in human evolution when archaic behaviour patterns gave way to the Levallois stone tool technology that characterizes later Pleistocene hominins including Homo neanderthalensis and early Homo sapiens. This article examines that transition through a comparative perspective on handaxes and cleavers (collectively referred to here as bifaces) from the site of Bhimbetka in central India. The Bhimbetka bifaces are compared to those from Patpara, another transitional assemblage in central India, as well as non-transitional Indian Acheulean assemblages. Bhimbetka and Patpara share unusually refined bifaces. While this refinement is attributed to invasive flaking at Patpara, at Bhimbetka it appears to be related to the ability to strike large thin flake blanks. These both have consequences for biface symmetry, with Patpara handaxes being particularly symmetrical in profile, while Bhimbetka cleavers are particularly symmetrical in section. Unlike Patpara, most of the Bhimbetka bifaces have not undergone resharpening. However, cleavers from the two sites do share unusually high rates of damage on their bits and the occasional use of cleavers as notches. It is argued that, while the transition at the two sites occurred independently, it was underpinned by the same cognitive pattern: an increased capacity for hierarchical organization.

The ethnographic decipherment of the Bushman (San) rock art of southern Africa instigated a revolution in our understanding of hunter-gatherer rock arts worldwide, even in regions widely separated from the original context of the model. Crucial to this decipherment were the narratives of the Bushman Qing, an inhabitant of the nineteenth-century Maloti-Drakensberg. This article returns to Qing's testimony to investigate why it is that a putative ‘hunter-gatherer’ of the Maloti-Drakensberg should have chosen to express the relationship between ritual specialists (‘shamans’) and non-human entities (game animals and the rain) through taming idioms. It discusses the wider context of ‘taming’ and ‘wildness’ in Southern Bushman thought, responding to calls to consider these communities and their visual arts in light of the perspectives of the ‘new animisms’. It explores how these idioms help us to understand particular visual tropes in the rock art of the Maloti-Drakensberg and highlights the integrated nature of ‘ritual’ and hunting specialists in Southern Bushman life.