Zoroastrians are one of Iran's religious minorities, who managed to survive pressures and adversities during many centuries after the rise of Islam. Despite threats and dangers, this minority always tried to resist the pressures and maintain their identity and social cohesion with some measures. Aqda Cave is one of the examples of material culture left by the Zoroastrians, which can be very helpful for a better understanding of the preservation of their identity and social cohesion over time, a heritage that, based on the assessment of social values, can be effective in the sense of identity, sense of place and sense of belonging of this community. The presentation and preservation of this cultural heritage with the help of Zoroastrians will provide a foundation to acknowledge their rights and construct a respectful character for this minority group. Consequently, the preservation of this heritage could be an attempt to respect cultural diversity, heritage rights and equity as the factors of inclusive social development and world peace.

In the second half of the first century ce, the Romans built a fort at the mouth of the river Apsaros on the coast of Colchis. A Roman garrison was stationed there also in the second century and first half of the third. One of the reasons for fortifying the estuary of the river, given by both Pliny the Elder and Arrian, was the immediate vicinity of the kingdom of Iberia. Both Roman authors also described the local tribes living on the coast between Trebizond and Apsaros and further north. One wonders whether they were the indigenous population of the region and what kind of a relationship they had with the Roman Empire. This study searches for answers to these questions in the preserved written sources and in the archaeological record.

The Inka empire's expansion incorporated diverse cultural and ecological elements in microcosmic representations of their empire. Imperial practices included the resettlement of communities from various regions into labour enclaves near Inka ceremonial, administrative and economic hubs. This degree of imperial control might suggest a limitation on Inka subjects’ freedom to integrate non-local food resources into their diets. Employing starch grain analysis from stone tools, we seek to identify the range of plant food sources and examine the extent to which the Inka imposed constraints on inter-community interactions and the exchange of comestibles. Focusing on a translocated labour force residing near the Inka provincial centre of Vilcashuamán, our findings reveal the consumption of a variety of edible plants originating from multiple, occasionally distant, ecological regions. The results indicate that, in contrast to the restrictions on trade of other commodities as recorded in ethnohistorical accounts and previous archaeological research, the exchange of edible plant species among the subjugated peoples may have been less regulated. This study demonstrates how food landscapes potentially served as loci of resistance to the Inka empire's manipulative cosmopolitanism.

Textiles have long been recognized as a key feature in the economic and social development of early complex societies. Many comparative dimensions, however, remain unexplored, including within the ancient Near East. Unlike contemporary societies in Syria and Mesopotamia, wool was not used as a staple finance good in the Early Bronze Age southern Levant (c. 3700–2000 bce) since the landscape could not permit adequately scaled production. In larger cultural regions wool was produced at vast scales and helped underpin royal institutions. But without a non-perishable, high-volume and high-value commodity like wool, staple finance in the southern Levant was restricted to seasonally produced grain, wine and oil, primarily used in exchange for local labour. Moreover, without wool there was little need in the southern Levant for the administrative and security technologies used elsewhere, namely seals and sealing, and later, writing. This limited the development of complex institutions and cognitive abilities.

Drawing on insights from contemporary urban theory, this contribution questions where medieval urbanization took place. It is proposed that urbanization is a process which extends beyond towns and cities, which are merely a representation of a more expansive and transformative process. Through discussion of building stone, grain production, salt extraction, woodland management and mineral exploitation, it is argued that medieval urbanization was generative of political ecological relations which challenge prevailing understandings of the rural/urban divide and re-frame urbanization as a metabolic process. The discussion utilizes contemporary concepts of ‘extended urbanization’, ‘urban metabolism’ and ‘political ecology’ to re-frame perceptions of medieval–urban relations and the notion of urban hinterland.

This article uses tensions over the construction of a flow-regulation infrastructure built to control outflow from Lake Titicaca into the Desaguadero River, on the border between Peru and Bolivia, as a case study to explore the ways that relationships to water emerge and are contested. We argue that a nuanced understanding of tensions arising from this infrastructure requires us to recognize the long-term history of how the river accumulated practices, meanings and materials. Adapting the work of Arturo Escobar, we use the concept of ‘water regime’ to think about how engagements with the river are based in different spatiotemporal frameworks that have developed transhistorically and come into tension around the materiality and dynamism of the river itself.

This study considers the role played by Teotihuacan in the emergence of the office of the Classic Maya ajawtaak, or ‘lords’. I argue that the synthesis of this office at the site of Tikal was influenced by the building of Teotihuacan's Pyramid of the Feathered Serpent between about 180 and 230 ce. Prior to and in concert with this building's construction, Teotihuacanos orchestrated the sacrifice of an estimated 200 or more individuals, some number of whom resided beyond the Basin of Mexico before burial. Osteological traits consistent with origins in the Maya region are present among these sacrifices. The Pyramid of the Feathered Serpent features mirror and obsidian icons, which later grew to prominence in the self-presentations of the ajawtaak. I note that around the time of this monument's construction, Tikal's obsidian corpus changed in ways that paralleled similar, earlier changes that had occurred to obsidian procurement strategies at Teotihuacan. I conclude that from about 200 ce, some Classic ajawtaak observed the religion that cohered with the building of Teotihuacan's Temple of the Feathered Serpent. The ajawtaak occupied a unique positionality in Early Classic Mesoamerica that was neither essentially Teotihuacan nor essentially Maya, but a dynamic syncretism of the two ethnicities.