The class in Archaeoastronomy at the University of Wales Trinity Saint David is taught as part of the MA in Cultural Astronomy and Astrology, within the University's School of Archaeology, History and Anthropology. This paper will present and review some of the postgraduate work produced in the course, reporting on its findings as examples of the level of work that may be expected on a taught MA course at a UK University.

In the favored correlation between the Mayan and Gregorian calendars, a time period of a little over 5125 solar years will be completed on the winter solstice of 2012. While numerous Classic Maya hieroglyphic texts feature the previous closing of this era in 3114 BCE, only one text—Monument Six of Tortuguero, Tabasco, Mexico—mentions the future event. The portion of the monument describing the event is damaged, and previous attempts to decipher this part of the text have been inconclusive. These have inadvertently led to popular and far-flung millenniarian speculations about ancient esoteric knowledge. The whole of Tortuguero Monument Six—an exquisite piece of Classic sculpture and literature—addresses the fundamental relationship between royal charter, warfare, captive sacrifice, appeasement of the gods, the ordering of time, and the stability of society for posterity. The author and her colleagues—employing high-resolution photos and great attention to script detail—have brought to light a more accurate interpretation of the damaged text. The results of this effort suggest a distant future ceremony of investiture for a deity of deep-time transitions whose reflexes can be seen in indigenous community celebrations of highland Guatemala.

Since the 1980s, the entrances of a certain form of monumental Neolithic enclosure (Kreisgrabenanlage, KGA) have been discussed in relation to solstice or lunistice directions. In our current project we analyze astronomical orientations in more than 30 KGAs in Lower Austria, and combine virtual reconstructions based on previous magnetic surveys with horizon surveys and astronomical simulation software.

The authors have shown previously that, as viewed from an evident observing point to the west, and a plausible observing point to the east, the Thirteen Towers of Chankillo formed an artificial ‘toothed’ horizon that spanned the annual rising and setting arcs of the sun and provided a means to identify each day in the seasonal year by observing the position of sunrise or sunset against them. The Thirteen Towers thus constitute a unique solar observation device that is still functioning, and a remarkable example of a native form of landscape timekeeping that preceded similar facilities in imperial Cusco by almost two millennia. Yet the social, political, and ritual contexts in which Chankillo's astronomical alignments operated deserve further exploration. In this paper, we present new archaeoastronomical evidence that not only clarifies some aspects of the solar observation device but suggests a wider range of alignments visible from more publicly accessible parts of the ceremonial complex, and also suggests a possible interest in marking lunar alignments as well as solar ones. We also bring together archaeological evidence to suggest that the society that built Chankillo was differentiated. The Thirteen Towers may have served to regulate the calendar, solar and ritual, while the solar cult centred on them may have lent legitimacy and authority to a rising warrior elite through ceremony in an impressive sacred setting that brought society together while reproducing its growing inequality.

As there are so many Australian Aboriginal and Torres Strait astronomies and cosmologies, commonalities are unusual. However one of the ‘things belonging to the sky’ that seems common to all groups across the continent is the open star cluster of the Pleiades. Yet interpretations of this cluster vary. So far I have tentatively identified four different cultural areas, the first being most of mainland Australia; the second being the islands south of mainland Australia known as Tasmania; the third being the cultural area of north-eastern Arnhem Land; and the fourth being the cultural area of the Torres Strait Islands. Within these areas, versions of the stories vary as contemporary circumstances change.

Eastern Polynesian astronomy was practiced by navigators and astronomer-priests who were in charge of adjusting the lunar calendar and their annual ritual cycle of activities known as ‘The Work of the Gods’. The festivity known in Polynesia as Matariki, Matali'i or Matari'i was related to the heliacal and acronical rising and setting of the Pleiades. A study of 75 marae on the island of Raivavae, Austral Islands and of 7 marae in the island of Raiatea, Society Islands shows that there are alignments towards important star positions associated with this ritual cycle. Their use as observatories has not been documented and therefore these alignments could have served solely ritual purposes. On Easter Island all information regarding the Matariki festival coincides with the arrival of a Spanish expedition in 1770.

Sky observation in sub-tropical Andean areas, part of ancient Collasuyu, during the Inca empire (ca. 1470 A.D.) was characterized by the combined use of geographical, social, psychological and natural elements of the entorno (environment or landscape). From a phenomenological perspective, it would be understood as: the place (point of observation), the path (line or relation), the horizon (calendrical marker) and the zenith/anti-zenith (vertical projection) as an expression of ‘dwelling or living in the world’. I present results obtained from a spatio-temporal analysis of mountain worship which took place at the Atacama Indian community of Socaire, northern Chile (23° 35′ 28″S, 67° 52′ 36″W, 3274m AMSL). These indicate the existence of an animistic relationship between astronomical observations, the worship of mountains, and agricultural practices. The psychological phenomena of pareidolia, apophenia and hierophany also contribute to explain the mimetolith of the ‘Hand of God’ (formed by the Tumisa, Lausa, Chiliques, Ipira and Miñiques mountains) and the social categories of space and time in Socaire: ‘above, here, and down’; ‘right and left’; ‘female and male’; ‘noon and midnight’; ‘north and south’; and ‘visible and invisible’ (as complementary opposites or yanantin).

Human beings have recognized and interpreted celestial objects and events since time immemorial. The sky, our common and universal heritage, forms an integral part of all human cultures around the world. The Ancient Skies Project aims to collect, verify and publish available information about various human cultures and their astronomical knowledge in one single web-accessible knowledgebase.

The overall vision for the project is

In this paper we describe the basic tenets of the project, discuss the design of the knowledgebase, and compare the project to other similar projects.

Following the Starlight meeting held in La Palma in November 2009, members of the IAU Working Group on Astronomy and World Heritage and the Starlight Initative are working together, with the approval of the UNESCO World Heritage Centre, to produce a new integrated web site for the UNESCO–IAU Astronomy and World Heritage Initiative that will act as a Portal to the Heritage of Astronomy. As such, the portal will be the bridge between the Initiative, the scientific community, National Commissions and experts, and the general public.

This essay draws on the skeptical opinions that some historians of science have of archaeoastronomy, on historians' changing interpretations of proper historical method, and on their varied understandings of the nature of science to discuss how these methodological issues apply to archaeoastronomy. The essay argues that archaeoastronomical research should bear as much attention to the external context of early astronomies as it does to their internal content, suggesting specifically that insights into the origins of science can be gained by paying greater attention to the practitioners of early astronomies—to the skywatchers.

In this paper we discuss the contemporary production of cosmological discourse, especially that concerning celestial space, among the aboriginal Toba and Mocoví communities of the Argentinian Chaco. Cosmology remains essential for Tobas and Mocovís at the present time. However, we shall demonstrate the importance of the emergence of new producers of cosmological discourse related to new actors in the struggle over leadership. We will also take into account the present contexts of discourse—the new interlocutors and communications technologies. Our goal is to understand cosmological terms in the context of the complex relations resulting from the structural subordination of these groups to national society.

The Ryukyu (Okinawa) Islands are situated in sub-tropical zone between the Japanese Archipelago and Taiwan. Although Okinawan people have a rich tradition of star lore, few studies have been undertaken on its relevance to subsistence, religion and the socio-political system. This paper is a first attempt to explore a systematic relationship between star lore (e.g. relating to the Pleiades) with agriculture, fishing, navigation and religious practice. This paper also considers the possibility of interpreting the nature of prehistoric and historical stone structures from the viewpoint of archaeoastronomy. This kind of analysis is likely to be fruitful, since the kingship of the Ryukyu Islands was strongly associated with sun worship.

We present some methodological reflections based upon twelve years' experience working in South American ethnoastronomy. The aim is to propose a basis for a possible development plan for ethnoastronomy in this region. Taking as axiomatic that ethnoastronomy is a social science, we discuss issues such as the process of development of an academic discipline, the links between ethno- and archaeoastronomy, the idea of ‘otherness’, ethnographic methodology, the relevance of logics of practice, the relationship between orality and writing, and the dialectic relationship between change and continuity. In addition, we discuss possible ways to achieve the institutionalization of ethnoastronomy. We conclude by considering the importance of regional and international academic exchange.

Examining Ancient Maya notions about prophecies and their calendar cycles, we find that they predicted no ‘end of the Maya calendar’. Indeed, surviving texts and art indicate that they seem to have expected no change in the status quo whatever, for at least 4000 years into the future. This search also turned up evidence that different local schools of calendar-priests differed significantly from each other; it is entirely possible that priests in one city expected the End of the World, while their peers elsewhere believed the opposite.