Dans le cadre de programmes de recherches portant, d'une part, sur le processus d'apparition du Néolithique dans l'Quest de la France, et, d'autre part, sur les échanges de lames polies alpines, une réflexion particulière s'attache actuellement aux biens de prestige qui semblent accompagner l'accroissement des échanges économiques et sans doute matrimoniaux entre sociétés d'agriculteurs et sociétés sédentaires ‘Mésolithiques’ des régions cotières de l'Armorique. Les lames de haches polies non fonctionnelles, concernées par cette étude, sont un des éléments participant de cette nouvelle compétition sociale située dans la première moltié du Vème millénaire av. J.-C.

The aim of this paper is to locate in the emergence and elaboration of Sardinia's Nuragic society, a narrative of cultural identity formation. The Nuragic period is typically defined in terms of economic, social, and demographic characteristics, and a Nuragic identity is implicitly taken to be a passive byproduct of these material circumstances. Such an account overlooks the role of identity in enabling and characterizing human action. The disjointed and contradictory Nuragic period transition preceded the formation of a coherent cultural identity. This identity, it will be argued, underwent a retrospective rearticulation to establish a distinct boundary between the Nuragic society and its antecedents. The material record illustrates clearly that the history of the Nuragic identity is implicated in social development on Sardinia in the second millennium BC.

In this paper, I discuss the importance of fossil fields and traces of ancient agriculture as archaeological source material. Examples from excavations in the Väderstad area in Östergötland, Sweden are given. In the article, I describe and contrast two different methods of excavation: (A) The digging of long trenches through visible features, a method here used as a means of trial excavation but previously often the only method used in the excavation of ancient fields. This method gives at the best a framework for interpretation. Though it does enable dating, the intensity, extent and content of different phases cannot be established with any degree of certainty. (B) The removal of the ancient plough soil over the full extent of the ancient field, a method here used for final excavations. With this method, enough information was acquired for the derivation of a detailed interpretation. The results will be detailed enough to allow comparison of the excavated fields with other categories of excavated monuments and thus give a new perspective on general archaeological problems. The RAÄ 166 site at Hogstads socken is given as an example of this approach.

There are hardly any written sources on Christianization in southwestern Germany during early Medieval times. From its beginning in the nineteenth century, archaeological research was concerned with the question of whether the interpretation of material culture is helpful in the study of Christianization. This article first deals with the history of research. It focuses on the question of how the main archaeological sources of Merovingian times – the Reihengräberfelder – were interpreted in terms of Christianization. Obviously several aspects were and still are the main focus of research: special objects with Christian symbols (brooches, belt buckles or the so-called Goldblattkreuze) are often vaguely interpreted as symbols of early Christianity or in some cases as a sign for the buried person being Christian. This results in the process of Christianization being dated to the seventh century. These explanations are influenced by a direct social-historical interpretation of the Reihengräberfelder. They are strongly influenced by the results of historical research. A basic discussion about the character and the significance of objects from graves in the context of debates about Christianization has not yet taken place. Thus, in the second part of the article, questions derived from contextual archaeology are raised which may enrich the discussion about the interpretation of Christianization on the basis of graves: what importance may objects with Christian symbols have, if considered in the context of their ritual deposition and their associated finds? Do the Medieval graves provide information about the world of the living at all? Or how is ideology manifested within them? Is it at all, therefore, possible to describe them as testimonies of a process of Christianization? The use of carefully chosen sociological, ethnographical or historical analogies is crucial for the future development of the discussion. Furthermore, it is important to view the topic from the perspective of two analogies: analogies of the archaeological context as well as of processes of Christianization.