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.

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.

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.

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.

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.

The type–token distinction and the notion of ‘tokenization’ are proposed as analytical tools that may help us understand better the emergence of numbers and mathematical thinking from the non-mathematical cultural practices of the Upper Palaeolithic such as painting, decorating portable objects, or making ornaments from beads, as described in recent studies in cognitive archaeology. While the type–token distinction has been a salient element in recent debates in the philosophy of mathematics, it seems not yet to have been registered in those areas of cognitive archaeology concerned with numbers—and yet it may help to identify the circumstances under which the conceptual potential of cultural artefacts develops. The concept of tokenization permits us to identify a plausible link between non-numerical cultural resources and the emergence of numerical thought patterns. This approach offers a way of appreciating the role of artefacts without raising the notoriously difficult question of their original ‘meaning’.

The philosopher Daniel Dennett argues that complex structures in the natural and cultural worlds emerge from two types of design. Bottom-up design involves the rote action of a simple algorithm in an environment constrained by physical laws. Top-down design involves deliberation and planning, and is unique to modern humans. Identifying the emergence of top-down design in the hominin lineage is an important research challenge, and the archaeological record of stone technology is our best evidence for it. A current view is that artefact types and flaking methods increased in complexity from 3.3 to c. 0.3 million years ago, reflecting improving capacities at spatial cognition and working memory, culminating in top-down design perhaps as early as 1.75 million years ago. Recent experimental work, however, has shown that a simple ‘remove flake’ algorithm constrained by the laws of fracture mechanics—a form of bottom-up design—can produce stone tool attributes thought to be evidence of top-down design. Here, these models are reviewed and critiqued in light of the new experimental evidence. A revised working memory-based model, focusing on the recursive aspects of stone flaking, is proposed.

The physical nature of cave walls and its impact on Upper Palaeolithic image making and viewing has frequently been invoked in explanations about the function of cave art. The morphological features (convexities, concavities, cracks and ridges) are frequently incorporated into the representations of prey animals that dominate the art, and several studies have attempted to document the relationship between the cave wall and the art in a quantitative manner. One of the effects of such incorporation is that undulating walls will distort the appearance of images as viewers change their viewing position. Was this distortion deliberate or accidental? Until now, the phenomenon has not been investigated quantitatively. We address this here, analysing 54 Late Upper Palaeolithic animal images deriving from three Cantabrian caves, Covalanas, El Pendo and El Castillo. We introduce a novel use for photogrammetry and 3D modelling through documenting the morphology of these caves’ walls and establishing the specific relationship between the walls and the art created on them. Our observations suggest that Palaeolithic artists deliberately placed images on very specific topographies. The restricted nature of these choice decisions and the fact that the resulting distortions could have been avoided but were not suggest that the interaction between viewer, art and wall was integral to the way cave art functioned.

Investigating how different forms of inequality arose and were sustained through time is key to understanding the emergence of complex social systems. Due to its long-term perspective, archaeology has much to contribute to this discussion. However, comparing inequality in different societies through time, especially in prehistory, is difficult because comparable metrics of value are not available. Here we use a recently developed technique which assumes a correlation between household size and household wealth to investigate inequality in the ancient Near East. If this assumption is correct, our results show that inequality increased from the Neolithic to the Iron Age, and we link this increase to changing forms of social and political organization. We see a step change in levels of inequality around the time of the emergence of urban sites at the beginning of the Bronze Age. However, urban and rural sites were similarly unequal, suggesting that outside the elite, the inhabitants of each encompassed a similar range of wealth levels. The situation changes during the Iron Age, when inequality in urban environments increases and rural sites become more equal.