‘Giant’ handaxes are a widely recognized but infrequently investigated phenomenon of the Acheulean period. The scale of their distribution and the selective pressures underpinning their production are not well explored. Here, we report new data from a large-scale experimental study that identifies the point at which handaxes become too large to use with a single hand, alongside a review of known Acheulean assemblages displaying ‘giant’ handaxes. On the understanding that most ‘regularly sized’ Acheulean handaxes were gripped in one hand, if handaxes require bimanual grips, alternative explanations for their production—beyond unimanual butchery and woodworking tasks—should be sought. Our data identify clear mass, length and thickness thresholds for bimanual gripping. It is revealed that spatially and temporally diverse archaeological sites display ‘giant’ artefacts that exceed these thresholds. We suggest these atypically large handaxes would most plausibly have been utilitarian tools used for cutting, but in alternative ways to more regularly sized bifaces. This includes when worked materials were secured by another individual or structure, during digging activities, or when used as a stationary cutting ‘plane’ secured on the ground.

All societies throughout time have shown a greater or lesser degree of superstition when facing the traumatic event of death. Roman society was no exception, especially when numerous religious currents participated in the funerary rituals, sharing their own conception and beliefs. The following lines present a brief overview of children’s death, especially premature ones, from the early Imperial to the late Imperial period, when they became more highly regarded. It is followed by the traumatic or marginal deaths of some individuals whose behaviour, illnesses or ways of dying were suspicious for their closest people: the article closes with the treatment given to certain women. All the deaths in this research aroused suspicions among their relatives or the authorities, who did not hesitate to practise rituals to calm them in the afterlife and ensure that they did not return to life as evil spirits. In this article we will focus on the practices that developed in the city of Onoba and its hinterland or influential area; a Roman colony located in the westernmost part of the province of Baetica, a port city of enormous importance for the Empire given its importance as a gateway for minerals coming from the Urium mines.

Tell settlements often provide a unique window into prehistoric lifeways due to remarkable preservation and safeguarding from modern disturbances. Vésztő-Mágor in Hungary is one such tell with stratigraphy, features and finds that reflect thousands of years of prehistoric settlement. In 2021, the Vésztő-Mágor Conservation and Exhibition Program began the work of stabilizing, documenting and preserving prehistoric deposits, features and artefacts exposed in an in situ exhibition trench at Vésztő-Mágor. In the process, an exceptionally well-preserved carbonized item was discovered embedded in a series of Middle Bronze Age house floors. We describe the object and context of discovery, and interpret it as matting inside a wattle-and-daub house. We expand our discussion to similar contexts known from Vésztő-Mágor, in the Carpathian Basin, and beyond, to highlight the technologies involving organic materials used at prehistoric tell sites and their significance for understanding lifeways at these settlements.

In the American Southwest and northern Mexico, it has long been argued that ceramic vessels with exterior surfaces that are covered with small nodes are Datura seed pod effigies. Datura is a genus of flowering plants containing psychoactive alkaloids that, when consumed, can induce hallucinations. Scholars have argued that these noded vessels were part of a ritual complex originating in Mexico and spreading throughout the Southwest. In his 2012 article, Lankford hypothesized that this ritual complex made its way into the southeastern United States based on the presence of the ceramic type Fortune Noded in the Mississippi River Valley. In this article, we evaluate three hypotheses suggested by Lankford. Our absorbed residue study did not support his first hypothesis that Fortune Noded vessels were directly related to Datura consumption. However, existing archaeological data do support the idea that a ritual complex including noded vessels moved through the Caddoan region to the Central Mississippi Valley. Those data also confirm Lankford’s final hypothesis that Datura was used in Mississippian period contexts in the Central Mississippi Valley. We conclude that Lankford’s hypothesis has merit and suggest that noded vessels and other ritual equipment be considered inalienable objects that moved through a network of ritual practitioners.

The increasing destruction of cultural heritage in conflict zones has exposed the shortcomings of current crisis response frameworks. Traditional, state-led mechanisms have struggled to address the complexities and rapid developments of modern warfare, leading to the emergence of more flexible, decentralized approaches. In this context, civil society organizations (CSOs) have emerged as key actors, stepping in to address the shortcomings of national governments and international heritage institutions. This article explores the evolving role of CSOs in emergency cultural heritage protection, focusing on Heritage for Peace (H4P) and its interventions in Syria, Sudan, and Gaza. Through case study analysis, this research examines the logistical, ethical, and operational challenges faced by H4P, and presents a model of its strategic interventions in emergency contexts. This model illustrates the opportunities and constraints inherent in crisis environments, including mobility and safety risks, alongside structural challenges in cultural heritage protection, such as limited funding and short-term project cycles that hinder sustainability. The research advocates placing the local population at the center of emergency strategies, strengthening local partnerships, implementing proactive preparedness measures, and strengthening international cooperation mechanisms.

This article uses the lens of commodity theory and, in particular, the scarcity effect to consider ways that consumer desire is reflected within auction catalogs for cultural objects. Taking Brodie and Manivet’s (2017:3) assertion that “auction sales do not offer a clear window onto the broader antiquities trade” as a motivating initial hypothesis, I find that auction catalogs do represent marketing material that can provide at least a blurry window onto the needs, wants, and desires of consumers acting within the market for archaeological and heritage objects. Consumer motivation at an auction is notoriously difficult to assess externally and has long represented a gap in the analysis of public antiquities sales. Failures to effectively regulate market consumption may relate to a misunderstanding of the people who are being regulated. Using more than 50 years of auction sales of Pacific cultural items as a case study, I present auction narrative analysis as a method to consider consumer desire and thereby inform heritage policy and market interventions.

This review considers how scientific archaeological publications, especially those relying on new digital technologies, can become sensationalized for the public in popular media. I present three separate examples of lidar-based mappings of ancient landscapes in the Amazon and Central Asia, each initially published by archaeological teams in the journals Nature or Science since 2022. These academic publications were followed by many news articles in the popular press. A common trope of these popular presentations includes the concept of “lost cities” being finally “found” by the lidar surveys. This oversimplification usually ignores existing knowledge, especially that of Indigenous local communities and archaeologists. We archaeologists should, therefore, become more aware of the potential consequences of our scholarly communications. We should consider the public’s experience with parsing scientific advances and what ways we can try to influence the public discourse.

What does it mean to care for culture? How does an individual, a community, a government, a nongovernmental organization, or an international agency care for objects entangled in the legal and illegal antiquities trade, held in contentious museum collections, or at risk due to cultural or natural disasters? How do the various stewards of the past work across the unpredictable boundaries of private, public, and community ownership? Caring for culture involves a range of activities and commitments aimed at safeguarding tangible and intangible cultural representations and ensuring that they remain accessible to present and future generations while honoring the traditions, beliefs, and identities of the contemporary communities. This editorial introduction to this thematic issue of Advances in Archaeological Practice begins with an analysis of the duty of care for the Neo-Assyrian reliefs at the Virginia Theological Seminary, asking whether the decision to sell one of their fragments was caring for culture or a commodification of the past. The remaining contributions to this issue share the theme of caring for culture, acknowledging and building on the enduring scholarship of Neil J. Brodie and Patty Gerstenblith.

Cosmogenic 7Be and 10Be are effective tracers for studying atmospheric dynamics and Earth’s surface processes, with over 90% of these isotopes reaching the surface via wet deposition. However, the characteristics and influencing factors of 7Be and 10Be wet deposition remain unclear in different regions, limiting the precision of these nuclides as tracers of environmental change. This study analyzes the annual variation of 7Be and 10Be wet deposition in Xi’an and examines the impact of precipitation on their deposition. Ultra-trace levels of 7Be and 10Be in precipitation were synchronously measured using state-of-the-art accelerator mass spectrometry. One-year (July 30, 2020 to September 3, 2021), high-frequency (individual rain events) and time-synchronized series of observations of 7Be and 10Be wet deposition data (n = 49) were analyzed. The total annual wet deposition fluxes of 7Be and 10Be in central China (34.22°N, 109.01°E) for 2020/21 were (218 ± 24) × 108 atoms·m–2·yr–1 and (314 ± 16) × 108 atoms·m–2·yr–1, respectively. Precipitation amount, intensity, and duration were quantitatively analyzed for their effects on total wet deposition flux, mean concentration, washout ratio, deposition velocity, and scavenging coefficient of 7Be and 10Be during individual rain events. The results indicate that precipitation amount is the most significant factor influencing the wet deposition flux of both nuclides.

This article examines how Native Nations and institutions have been affected by a new directive in the revised NAGPRA regulations, the duty of care provision (43 CFR 10.1(d)), with a focus on the care of Indigenous Ancestral remains and cultural items. The Native Nation’s perspective is provided by the Osage Nation and the Eastern Band of Cherokee Indians. The South Carolina Institute of Archaeology and Anthropology; the University of Tennessee, Knoxville; the Illinois State Museum; and Indiana University share their viewpoints as institutions that house Indigenous Ancestral remains, cultural items, and archaeological collections and describe the initial impacts of the revised legislation on their programs. There are several key takeaways of its initial effects, including (1) an increased burden to Native Nations, given the substantial uptick in requests for consultation linked to new requirements for consent and the revised definitions of cultural items and research (although the end result of more consultations leading to repatriations is desired), (2) a disconnect between Native Nations and institutions regarding cultural item identification, (3) a strengthening of existing NAGPRA-related institutional policies and procedures, and (4) an emphasis on the importance of consultation between institutions and Native Nations to facilitate repatriation.