Alligator Mound is an animal effigy mound in central Ohio, USA. Since Ephraim Squier and Edwin Davis first recorded and mapped it in 1848, many have speculated regarding its age and meaning, but with remarkably little systematic archaeological investigation. Many scholars have assumed the Hopewell culture (c. 100 BC-AD 400) built the mound, based principally on its proximity to the Newark Earthworks. The Hopewell culture, however, is not known to have built other effigy mounds. Limited excavations in 1999 revealed details of mound stratigraphy and recovered charcoal embedded in mound fill near the base of the mound. This charcoal yielded radiocarbon dates that average between AD 1170 and 1270, suggesting that the Late Prehistoric Fort Ancient culture (c. AD 1000-1550) made the mound. This result coincides with dates obtained for Serpent Mound in southern Ohio and suggests that the construction of effigy mounds in eastern North America was restricted to the Late Woodland and Late Prehistoric traditions. Ethnographic and ethnohistoric analogies suggest that the so-called 'Alligator' might actually represent the Underwater Panther and have served as a shrine for invoking the aid of supernatural powers.

This article, which is based on the fourteenth McDonald Lecture, considers two tensions in contemporary archaeology. One is between interpretations of specific structures, monuments and deposits as the result of either ‘ritual’ or ‘practical’ activities in the past, and the other is between an archaeology that focuses on subsistence and adaptation and one that emphasizes cognition, meaning, and agency. It suggests that these tensions arise from an inadequate conception of ritual itself. Drawing on recent studies of ritualization, it suggests that it might be more helpful to consider how aspects of domestic life took on special qualities in later prehistoric Europe. The discussion is based mainly on Neolithic enclosures and other monuments, Bronze Age and Iron Age settlement sites and the Viereckschanzen of central Europe. It may have implications for field archaeology as well as social archaeology, and also for those who study the formation of the archaeological record.

Following trends in anthropology, the human body has recently become an important topic of discourse in archaeology. While some anthropologists consider the body as a social metaphor or site of symbolic inscription, others have questioned the validity of approaches based on the dichotomization and hierarchization of the mind and body. Semasiology, in particular, offers an epistemologically sound basis for interpreting the body, by grounding agency in the socially-structured actions that constitute corporeal space. This article applies the semasiological concept of the action-sign to archaeological problems through an examination of the interrelationship between Tairona anthropomorphic imagery and remains of ceremonial architecture at Pueblito, an archaeological site in Colombia. In both cases, physical remains constitute the traces of the actions through which agential persons created sacred spaces, and the meanings of these spaces may be more fully reconstructed by comparing diverse modes of embodiment. Tairona figural art and architecture constitute a creative technology, serving as an indexically-bound nexus of embodied social action.

People dwell in a world of their own subjective making. For many hunters, engagement with the ‘natural’ world is a negotiated affair because animals, like people, possess spirits. A critical part of the negotiation process is mediation of the human–prey relationship by hunting magic. Torres Strait Islanders of NE Australia are skilled hunters of dugongs, a marine mammal whose capture entails a broad range of ritual practices. Following ethnographic expectations, excavation of bone mounds reveals ritual treatment of dugong bones, especially skulls, to increase hunting success. Extensive use of dugong bones in ritual sites has important implications for the extent to which ‘secular’ midden deposits are representative of Islander subsistence practices. Since dugong bone mounds provide archaeological insights into Islander spiritual relationships with dugongs, chronological changes in use of these sites inform us about historical developments in Islander ontology and their ritual orchestration of seascapes and spiritual connections to the sea.

Concerned with the ‘meaning’, variability and material transformation of the sacred oboo cairns of Inner Asia, this study focuses upon four of these stone settings within the environs of Mergen Monastery. Two have been rebuilt since their destruction during the Cultural Revolution, and one markedly registers its recent history. The layout of these complex monuments (involving diverse ancillary elements) reflects the processes of Buddhicization of the landscape. Comparison between their form and Buddhist texts outlining oboo construction allows appraisal of their prescription and actuality. These monuments raise issues relevant beyond their immediate cultural and geographical context, as they express an interplay between history and ‘timelessness’; the latter effectively amounting to a ‘reincarnation’ of material culture (i.e. denial of change). Finally, the deployment of oboos relates to broader concepts of landscape orientation; their relationship with Mongolian directional systems is explored.

Archaeological data from Wallacea (Indonesia) and elsewhere are summarized to show that the history of seafaring begins in the Early Pleistocene, and that this human capability eventually led to Middle Palaeolithic ocean crossings in the general region of Australia. To understand better the technological magnitude of these many maritime accomplishments, a series of replicative experiments are described, and the theoretical conditions of these experiments are examined. The proposition is advanced that hominid cognitive and cultural evolution during the Middle and early Late Pleistocene have been severely misjudged. The navigational feats of Pleistocene seafarers confirm the cultural evidence of sophistication available from the study of palaeoart.

With comments from Mike Morwood, Michael Rowland, Matthew Spriggs, Iain Davidson, Ursula Mania, and G.A. Clark and followed by a reply from the author.

In October of 2002, Patricia A. Helvenston and Paul G. Bahn published a paper entitled ‘Desperately Seeking Trance Plants: Testing the “Three Stages of Trance” Model’. That paper presented a critique of the ‘Three Stages of Trance’ model as proposed by J.D. Lewis-Williams and T.A. Dowson in 1988 to account for mental imagery as perceived by people in ‘certain altered states of consciousness’ that they believed inspired Palaeolithic cave art. Helvenston & Bahn chose to publish their paper privately, but supplied the following summary of their argument. It is accompanied here by comments from a neuropsychologist (John L. Bradshaw) and a rock-art specialist (Christopher Chippindale).

Distances of raw material transportation reflect how hominid groups gather and exchange information. Early hominids moved raw materials short distances, suggesting a home range size, social complexity and communication system similar to primates in equivalent environments. After about 1.0 million years ago there was a large increase in raw material transfer distances, possibly a result of the emergence of the ability to pool information by using a protolanguage. Another increase in raw material transfer occurred during the late Middle Stone Age in Africa (after about 130,000 years ago), suggesting the operation of exchange networks. Exchange networks require a communication system with syntax, the use of symbols in social contexts and the ability to express displacement, which are the features of human language. Taking the Neanderthals as a case study, biological evidence and the results of computer simulations of the evolution of language, I argue for a gradual rather than catastrophic emergence of language coinciding with the first evidence of exchange networks.

A reexamination of the published data concerning PPNA Jericho is used to demonstrate that various building operations, especially the monumental buildings, were actively functioning in several social spheres, both at the inter-group and intra-group levels. At the inter-group level, the monumental buildings served as a means to establish a hold over an area with favourable resources. At the intra-group level, they functioned in founding and regulating new types of socioeconomic relations. Central themes in the changes occurring at this level include production intensification and the growing prominence of long-term delayed-return obligations within the socioeconomic system

This article provides a brief overview of recent archaeological literature about bodily constructions of identity. We introduce themes of embodiment, landscape, appearance, representation, and symbolism and discuss how presentations of the body are used to construct identities in social contexts. By focusing on the ways in which individuals create and experience themselves through their bodies, archaeologists are better able to comprehend them as culturally-specific, multiply-constituted social beings. The presentation of self can then be used to interpret the social and physical aspects (gender, race, religion, sexuality, age, etc.) that are key to the construction of identities in everyday life.

Palaeolithic Art is generally thought to be based primarily upon the explicit conscious aspects of recognition and memory. Recent research into perception and cognition, however, has revealed a ‘hidden’ substructure of processing, known as implicit perception and memory, that functions in a different way to overt modes of cognisance but, yet, by dovetailing with consciously defined determinants helps to define how these are structured. As the making of Palaeolithic Art would have been contingent on the perceptual/recognition/visual memory system, it is therefore admirably suited to an understanding from the standpoint of implicit processes. Here I will demonstrate how the enduring features of this art can be investigated from the perspective of implicit, or covert, psychological factors and the consequences of this approach for the genesis of this art.

This article examines the boundaries of clothing and the body in constructions of political identity in French colonial Louisiana. The study situates constructions of political identity among regulatory demands over the bodies of colonial subjects and the practices of taste and social distinction. It is argued that dress allowed colonial subjects to move into political spaces usually occupied by European colonizers. Archaeological, ethnohistoric, and visual data are used to investigate how French colonizers attempted to construct a body politic by regulating dress and the bodies of colonial subjects, while colonial ‘others’ attempted to constitute themselves as political bodies through self-fashioning.

Imperial expansions tend to be legitimated by myths of empire that support the position of a particular group of ruling élite. In order to maintain their power, these élites must take this ideology seriously or risk losing their positions to those that will. In the Inca Empire of the Andes, expansion was justified in large part as a divine mandate to spread a true religion to the people. Although the Inca generally strove to maintain local religions, a long-standing ritual tradition involving painted tablets ended with the Inca conquest of southern Peru. The demise of this practice suggests a greater imperial concern for providing proper gifts to the gods than can be gleaned from the historical records.

Judith Butler's proposal that embodiment is a process of repeated citation of precedents leads us to consider the experiential effects of Mesoamerican practices of ornamenting space with images of the human body. At Late Classic Maya Copáan, life-size human sculptures were attached to residences, intimate settings in which body knowledge was produced and body practices institutionalized. Moving through the space of these house compounds, persons would have been insistently presented with measures of their bodily decorum. These insights are used to consider the possible effects on people of movement around Formative period Olmec human sculptures, which are not routinely recovered in such well-defined contexts as those of the much later Maya sites.

Through an analysis of hand-modelled human figurines created in the Ulua River Valley of northern Honduras between 900 and 200 bc, this article explores the recursive links between crafting representations of bodies and crafting physical bodies. ‘Playa de los Muertos’-style figurines are characterized by extremely detailed treatment of hair and ornaments. They have been treated as unique portraits, each individualized, and have resisted broader archaeological interpretation. Drawing on recent excavation data, this article explores the treatment of bodies and representations of bodies within a single set of interconnected villages as material media of embodiment.

David Lewis-Williams is well-known in rock-art circles as the author of a series of articles drawing on ethnographic material and shamanism (notably connected with the San rock art of southern Africa) to gain new insights into the Palaeolithic cave art of western Europe. Some 15 years ago, with Thomas Dowson, he proposed that Palaeolithic art owed its inspiration at least in part to trance experiences (altered states of consciousness) associated with shamanistic practices. Since that article appeared, the shamanistic hypothesis has both been widely adopted and developed in the study of different rock-art traditions, and has become the subject of lively and sometimes heated controversy. In the present volume, Lewis-Williams takes the argument further, and combines the shamanistic hypothesis with an interpretation of the development of human consciousness. He thus enters another contentious area of archaeological debate, seeking to understand west European cave art in the context of (and as a marker of) the new intellectual capacities of anatomically modern humans. Radiocarbon dates for the earliest west European cave art now place it contemporary with the demise of the Neanderthals around 30,000 years ago, and cave art, along with carved or decorated portable items, appears to announce the arrival and denote the success of modern humans in this region. Lewis-Williams argues that such cave art would have been beyond the capabilities of Neanderthals, and that this kind of artistic ability is unique to anatomically modern humans. Furthermore, he concludes that the development of the new ability cannot have been the product of hundreds of thousands of years of gradual hominid evolution, but must have arisen much more abruptly, within the novel neurological structure of anatomically modern humans. The Mind in the Cave is thus the product of two hypotheses, both of them contentious — the shamanistic interpretation of west European Upper Palaeolithic cave art, and the cognitive separation of modern humans and Neanderthals. But is it as simple as that? Was cave art the hallmark of a new cognitive ability and social consciousness that were beyond the reach of previous hominids? And is shamanism an outgrowth of the hard-wired structure of the modern human brain? We begin this Review Feature with a brief summary by David Lewis-Williams of the book's principal arguments. There follows a series of comments addressing both the meaning of the west European cave art, and its wider relevance for the understanding of the Neanderthal/modern human transition.