Thirty-six Atlantic flesh-hooks are documented, classified and discussed after critical evaluation of previously identified examples and the addition of new ones. A chronological progression is shown from the more simple classes to the more complex from 1300 to 800 cal BC, but even the latter examples begin as early as c.1100 cal BC. Although highly distinctive, the Atlantic series derives ultimately from similar hooked instruments to the east and newly recognized Sicilian examples introduce an alternative path of dissemination from the more usually accepted intermediary route of the Urnfield culture. The rarity of flesh-hooks is striking and understanding of their social role needs to take into account not only their marked individuality in terms of technological construction or iconographic features, but also their relationship to other contemporary prestige feasting gear. The distributions of flesh-hooks and rotary spits are mutually exclusive over most of Atlantic Europe; thus, not only did they function differently at a practical level, but also at an ideological one. On the other hand, flesh-hooks and cauldrons have very similar distributions but they have a paucity of direct associations. Rather than implying a limited functional relationship, this is interpreted as resulting from their different symbolic meanings and thus different depositional practices. The zoomorphic imagery encountered on Atlantic spits and occasionally on flesh-hooks is found to be unique to each instrument and thus seen to contrast with that of the Urnfield world, suggesting the signalling of tribal or clan identity rather than an over-arching symbolism.

A pair of animal heads of the Faardal type is central in our reinterpretation of the Late Bronze Age Vestby hoard from eastern Norway. After a period of use and circulation, the heads were mounted on bodies belonging to a different animal species. We argue that the making of the animal figurines and the other high-quality objects of the hoard can only be properly understood against the backdrop of Scandinavian Bronze Age cosmology. This line of thought extends to the presence of a tin bead necklace, which we interpret as a lunar calendar. By combining a ‘body perspective’ – including understandings of body techniques, operational sequences and the ‘sociality’ of objects – with a ‘symbolist perspective’ – including symbol systems, cosmology and intentionality – we put the head back onto the body, so to speak. We also scrutinize the premises for earlier interpretations of the objects' ‘life stories’ and reinterpret their trajectories. This influences the understanding of the act of hoarding, and finally leads to a discussion of how hoarding was also somehow related to the ‘birth’ of the artefacts.

One of the Indus Civilization's most striking features is its cultural uniformity evidenced by a common script, artefact forms and motifs, weights and measures, and the presence of proscribed urban plans. Early excavators and commentators utilized ideas of diffusion, and concepts of kingship and slavery remained prevalent within interpretations of the Indus. Whilst Childe questioned ideas of diffusion and hereditary rule he still identified a system of economic exploitation in which the vast majority of the population was subordinated. More recently scholars have begun to argue that small sections of the Indus population may have willingly subordinated themselves in order to secure positions of power. This article explores the dichotomy between traditional Eurocentric normative models of social organization and those derived from south Asian cultural traditions.

This article examines the role of a range of large settlements in late Iron Age and early Roman southern Britain (c. 100 BC–AD 70) conventionally described as oppida. After reviewing current perspectives on the function and chronology of British oppida, new insights are provided through the statistical analysis of assemblages of brooches and imported ceramics at a broad sample of sites. Analysis of material culture reveals distinct similarities and differences between several groups of sites, often transcending regional traditions and supposed tribal boundaries. This patterning is primarily explained by the emergence of new forms of political organization prior to Roman annexation, particularly the creation of the Southern and Eastern Kingdoms.

The aim of this study is to analyse the correlation between finds and ditches, the duration of ditch fills, and the manner of the demise of Late Neolithic rondels (Kreisgrabenanlagen) in the Czech Republic. Two comparable long-term projects are discussed here: Kolín (central Bohemia) and Vchynice (north-west Bohemia). Qualitative, quantitative, and spatial analyses of the different categories of finds (pottery fragments, lithics, daub, and faunal remains) from the ditch fills show that only finds from the bottom layers of the ditches were contemporary with the primary function of the rondels. However, the bottom layers often only contained a few artefacts. The richest parts of the ditches, the middle and upper layers, from both sites illustrated similar characteristics: after the rondels lost their primary function, the ditches were filled by both natural and cultural agents over a long period. As a consequence, some previous, and widely accepted, interpretations of the relationship between individual areas of rondels and their relationship with surrounding features, as well as the relationship of the finds from ditch fills to rondel function and chronology, need to be revisited.

In the context of northern Europe, copper use started early in eastern Fennoscandia (Finland and the Republic of Karelia, Russia), sometime after 4000 BC. This article explores this Stone Age copper use in eastern Fennoscandia in relation to broader cultural developments in the region between the adoption of pottery (c. 5500 BC) and the end of the Stone Age (c. 1800 BC). Stone Age copper use in north-eastern Europe has conventionally been understood in terms of technology or exchange, whereas this article suggests that the beginning of copper use was linked to more fundamental changes in the perception of, and engagement with, the material world. These changes were associated with the Neolithization of eastern Fennoscandia, which started earlier than has traditionally been thought. It is also argued that the adoption, use, and manipulation of new materials played an active role in the emergence of the Neolithic world in north-eastern Europe and beyond. Also, issues related to the Finno–Russian border dividing up eastern Fennoscandia and its effects on the study of early metal use and other prehistoric cultural processes are discussed.

Communicating archaeology from one person or group to another is beset with problems. The media, the public and students all have different requirements, while the language in which they are addressed – both the spoken language and the intellectual framework or discourse – can act as a disincentive to understanding. Big changes are in store for archaeologists and for other members of the academic community as electronic publication takes over from traditional methods of dissemination such as the printed book. Archaeologists must be prepared for these changes, and should endeavour to put their findings across in a way that interests and stimulates their audience.

This paper argues that the conception of ritual employed in both archaeology and anthropology is a product of post-Enlightenment rationalism. Because it does not meet modern western criteria for practical action, ritual is frequently described as non-functional and irrational; furthermore, this designation is employed as the primary way of identifying ritual archaeologically. However, this evaluation of ritual action must be questioned. Contemporary modes of categorizing human practice are not untainted by socio-political interest but enable the reproduction of certain forms of power. It is argued that many other societies do not distinguish ritual from secular action. In fact, what anthropologists identify as ritual is generally considered practical and effective action by its practitioners. This is because different conceptions of instrumentality and causation inform such activities. For archaeologists, use of the concept of ritual has resulted in a serious misapprehension of prehistoric rationality such that ‘secular’ activities (for example subsistence practices) are assumed to be governed by a universally-applicable functionalist logic. In order to address this problem, what is required is an approach that explores the essential difference between prehistoric rationality and our own notions of what is effective action. A discussion of some finds from middle Bronze Age settlements in southern England will provide a working example of how one might begin to move towards this goal.

Smells are extremely important in everyday life. They provide information concerning our environment and evoke associations. In archaeology, however, similarly to other aspects of life in the past, smells can be studied only indirectly. In this study, the organic remains of animal exploitation have been studied at various (prehistoric, classical and medieval) sites. Having identified the sources of bad smells, their distributions were studied in the light of prevailing wind directions and settlement structure. Culturally different attitudes to ‘bad’ smells are also discussed.

The article reviews the usefulness of the historical–anthropological models of peasantry and Germanic Mode of Production applied to the analysis of the Castro culture (Cultura Castrexa, the Iron Age of the north-western Iberian Peninsula). A historical reconstruction of the period is developed, in which the strain between local community and familial units constitutes one of the most important agents in the process of change, according to a discourse largely based on the proposals of P. Clastres on ‘societies against the state’. A relevant role is given to different forms of violence and conflict; initially they are understood as active mechanisms in inter-community relations although later they would rather become virtual and latent elements that allow the development of a model of social relations that can be defined as a non-class ‘heroic society’.