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The megalithic pillar sites found around Lake Turkana, Kenya, are monumental cemeteries built approximately 5000 years ago. Their construction coincides with the spread of pastoralism into the region during a period of profound climate change. Early work at the Jarigole pillar site suggested that these places were secondary burial grounds. Subsequent excavations at other pillar sites, however, have revealed planned mortuary cavities for predominantly primary burials, challenging the idea that all pillar sites belonged to a single ‘Jarigole mortuary tradition’. Here, the authors report new findings from the Jarigole site that resolve long-standing questions about eastern Africa's earliest monuments and provide insight into the social lives, and deaths, of the region's first pastoralists.
This paper focuses upon alterity and how we can more fully embrace intimations of otherness in our dealings with prehistoric monuments. Taking as its inspiration recent attempts to explain such structures, and the landscapes of which they were part, it makes two arguments. First, that while ethnographic analogies offer a vital point of departure for thinking through the possibilities raised by alterity and otherness, we may well have been overlooking a rich set of data—derived from careful excavation and painstaking metrical analyses—that has been sitting in front of us for a very long time. Second, despite over a decade of sustained critical debate, we seem remarkably timid when it comes to seeing where these data might take us. Through the lens of two Late Neolithic stone circles from southern Britain (one big, one small), research into measurement units and alignments is allied with recent excavation and survey data in order to explore ideas of hybridity, nomad-geometry and the arresting/manipulation of time and motion. Placing these glimpses of alterity front and centre, they are then used to establish new starting-points for the interpretation of these structures.
At the time of the Spanish invasion, central Andean society was organized around ayllus. These extensive social units, bound together by kinship, reciprocity, land claims, honoured ancestors and other criteria, are an example of the kin-based sodalities that have long been seen in political science as impediments to state development. Class should replace kin when large and complex polities like the Inca Empire form, and groups like the ayllu should fade away. This article seeks to re-evaluate the role played by kin-based sodalities in early state formation and expansion through a case study of the Wari State (ce 600–1000). We argue that the decades-long development of ayllus was a reaction to incipient urbanization, surging interregional interaction and the other challenges associated with Wari's rise. Ayllu development created a more heterarchical political structure that would endure some 200 years into the polity's existence. Elite efforts to consolidate power in the ninth century ce ultimately led to the polity's decline and highlight the need to develop more dynamic models of urbanization and state formation in the Andes and elsewhere.
Chapter 4 takes the story from the death of Augustus to the Gothic War a half millennium later when the circus plaza shrank as new structures were added to accommodate changing uses.
Chapter 6 explains the growth of the now Sant’Angelo district as a mixed use residential/commercial space from the eleventh to fourteenth centuries as Rome’s scattered population migrated to the Tiber’s bend and how the ancient space was remembered.