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A well-built roadway from the early Viking Age at the Rösaring archaeological site in central Sweden is assumed by archaeologists to have been used for processions. The road is here examined in relation to its environment, the sun and the moon, the Milky Way and the rainbow. The aim was to extend landscape archaeology to include natural phenomena and their impact on prehistoric monuments as an aid to conventional archaeology. The play of sunlight over the road at noon was found to be particularly spectacular at midwinter and well-suited for enhancing the performance of rites which could have taken place at a large mound at the south end of the road, possibly in connection with the cult of the Norse fertility god Freyr.
The case study presents completely different interpretations of the same archaeological evidence. Reasons for that are not only the state of knowledge and the possibilities of research, but also the impact of changes in the socio-political climate and varying theoretical traditions. The examples are taken from the Late La Tène settlement Basel-Gasfabrik, which has been excavated for almost 100 years. The study focuses on a number of more or less complete human skeletons from sunken features inside the settlement. This phenomenon prompted the archaeologists to find explanations for this apparent exception to the ancient rule of burying the dead outside the settlements. The interpretations of this ‘abnormal' burial practice range from victims of war to burials of the members of the élite. The discussion continues on the basis of the synopsis of all verifiable options of dealing with the dead and includes evidence from similar sites elsewhere.
Bioarchaeological studies have found that, in general, the adoption of agriculture is associated with deteriorating oral health, most frequently manifested as an increase in the prevalence of dental caries. However, compared to other regions of the world, bioarchaeological studies focusing on prehistoric Europe have produced more variable results, with different populations experiencing deteriorations, improvements, and stasis in oral health. This study assesses the oral health of individuals of the Tripolye culture buried in Verteba Cave, Ukraine, within the context of the transition to agriculture in Eastern Europe. We compare the rates of dental caries between Tripolye farmers with earlier hunter-fisher-gatherers from Ukraine. The Tripolye were found to have carious lesions on 9.5 per cent of teeth, while the hunter-fisher-gatherers were found to be universally free of carious lesions. A Fisher's exact test demonstrates that this difference is statistically significant, supporting the model that the transition to agriculture was detrimental to oral health in prehistoric Ukraine. This could be related to the manner in which grain was processed by the Tripolye and the needs of their relatively population-dense society.
Neolithic bodies are not only manifestations of subjective principles. Social and symbolic norms are also incorporated within the bodies of both actual and represented individuals. These norms often relate to economic and religious notions of society, as well as to effigies. Owing to high population densities in Neolithic villages, only a select group of the inhabitants were buried within settlements or represented in images. This generated a category of privileged individuals and body features, which were related to symbolic principles rather than social hierarchy. Such practices among Neolithic societies in the Balkans are evident within burials and human representations. Individuals buried inside settlements, anthropomorphic house models, and figurines from several sites in Ovče Pole, Pelagonia, and the Skopje Valley are used as case studies in this paper. Placing these sites into a wider geographical context, it is argued that gender, age and body parts were significant criteria in funerary practices and features of corporeality.
Multiple isotopic systems (C, N, O, S, Sr, Pb) are applied to investigate diet and mobility amongst the Middle Neolithic populations at Schipluiden and Swifterbant (Netherlands). A review of carbon and nitrogen isotope analyses of European Mesolithic and Neolithic populations shows a shift in diet from the Mesolithic to the Neolithic, but also great variety in Neolithic diets, several of which incorporate fish. At Swifterbant (c. 4300–4000 BC) the population had a diet largely based on terrestrial and freshwater resources, despite proximity to tidal waters. Only one individual (of 10) showed evidence for migration. In contrast at Schipluiden (c. 3600–3400 BC) there were migrants who had a diet lower in marine resources than those without evidence for migration. The faunal spectrum and isotopic similarities with sites in the Iron Gates Gorge suggest that sturgeon may have been important. There is some evidence that migrants at Schipluiden were not accorded the formal burial given to locally born people.
One hundred and sixty hypogea have been discovered in the Paris Basin, concentrated in the south-west part of the Marne department. Radiocarbon dates and archaeological artefacts indicate their construction and use were a phenomenon limited to the Late Neolithic 2, currently estimated as 3350–3000 cal BC. Re-examination of the human skeletal remains, notably those from Les Mournouards II, enables us to improve our understanding of the practices involved in these collective burials, particularly aspects of individual selection and distribution. Age, sex, and social status determined the burial location between and within the artificial caves. Burial positions characterized two groups of hypogea. However, in both groups, most female individuals were buried along the left wall of the monuments, on the same side as the collective grave goods and carved female figures sometimes discovered in the anterooms. The nature and distribution of personal material reflect the existence of particular statuses for some individuals. The burial principles reveal a relative conservatism guaranteeing distinction between individuals of different lifetime statuses. Several competing strategies sought to preserve, in death, this social order. The mortuary practices, then, reflect a codified social organization for a Paris Basin group of the later fourth millennium BC and a burial practice that was less ‘collective’ than might have been imagined.