Crania with mutilated facial skeletons: A new ritual treatment in an early Pre-Pottery Neolithic B cranial cache at Tell Qarassa North (South Syria)

The removal of crania from burials, their ritual use and their disposal, generally in cranial caches, are the most particular characteristics of the funerary ritual in the transition to the Neolithic in the Near East. Despite the importance of this ritual, detailed studies of cranial caches are rare. This funerary ritual has traditionally been interpreted as a form of ancestor‐veneration. However, this study of the cranial caches found at the site of Tell Qarassa North, South Syria, dated in the second half of the ninth millennium BC, questions this interpretation. The 12 crania, found in two groups arranged in two circles on the floor of a room, belonged to male individuals, apart from one child and one preadolescent. In 10 of the 11 cases, the facial skeletons were deliberately mutilated. In the context of the Pre‐Pottery Neolithic B, when the symbolism of the human face played a vital role in ritual practice, this mutilation of the facial skeleton could be interpreted as an act of hostility. In the absence of indicators of social stratification or signs of violence that might indicate more coercive forms of society, the veneration of ancestors has been explained as a mechanism for social cohesion, which would have been necessary in a context of rapid growth in the population of settlements. However, data on the negative nature of some funerary rites, of punishment or indifference rather than veneration, should make us question an over‐idealized view of the first Neolithic societies. Am J Phys Anthropol 149:205–216, 2012. © 2012 Wiley Periodicals, Inc.     

Cremation practices coexisting at the S’Illot des Porros Necropolis during the Second Iron Age in the Balearic Islands (Spain)

The necropolis of S’Illot des Porros, one of the most important prehistoric funerary sites of the Balearic Islands (Spain), was in use from the VIth and Vth century BCE until the Ist century CE. Located in a funerary area which contains two cementeries and one sanctuary, this site is constituted by three funerary chambers named A, B and C, respectively. Investigations on all the human burnt bone remains of the chambers, carried out mainly by the X-ray diffraction and supplemented in some cases by Fourier Transform Infrared spectroscopy pointed to the simultaneous use of inhumation and cremation funerary rites, probably due to existing social differences.In particular, it was argued that the chambers were differentiated, i.e., B was dedicated to inhumations and A to cremations, the cremations found in chamber B very likely being a result of a cleaning-purification of the burial area. Moreover, chamber C, which is the most ancient (IVth century BCE) and with the largest number of inhumed remains, contains the smallest number of remains that were exposed to fire and just in one case it seems possible to attribute a genuine high-temperature cremation.     

Funerary practices of the Iberomaurusian population of Taforalt (Tafoughalt, Morocco, 11–12,000 BP): the case of Grave XII

The Iberomaurusian necropolis of Taforalt (Morocco, 11-12000 BP), excavated by Roche in the 1950s, contains 28 multiple graves. The funerary practices of the Taforalt population have been the focus of a previous work (Mariotti et al., 2009). In the absence of the excavation records of the necropolis, these funerary practices were investigated through the analysis of the contents of each grave and the distribution of intentionally modified specimens (ochre-dyeing, cut marks). Previous research has drawn particular attention to Grave XII (containing three male adults and two juveniles), where many intentionally modified specimens were identified. The present study focused specifically on the human remains recovered from Grave XII. Analysis of these remains has provided evidence of interventions, such as dismemberment and defleshing of the cadaver, and the use of ochre to colour the bones. Furthermore, the presence of lesions on two skulls suggests the possibility of intentional killing and cannibalism among the Taforalt population. This study further supports our previous impression of the complex and diversified funerary practices, characterising the social life of the Iberomaurusian population of Taforalt.     

Representation in life sciences (6). Cultural images of the body: Organism and flesh

In the social and historical plan, the ??body?? is not still a datum of evidence. This formulation with a dualist connotation does not appear in all the human societies, certain do not distinguish the man from his flesh. The body is rather a question than an answer, a misleading evidence which reveals a multitude of different representations which assign to it a position determined within the general symbolism of the society, dependent on a social status, on a vision of the world, and inside this last one on a definition of the person. The body is a changeable reality from a society to an other one?: the images which define it, the systems of knowledge which clarify its nature, the accomplished performances are strickingly diverse, contradictory. The body is a symbolic construction. It seems to be obvious, but nothing is more imperceptible.     

Wage labor, housing policy, and the nucleation of Inuit households

Public policy practices in the Canadian North, particularly those connected to housing and employment, are encouraging a reorganization of Inuit social organization to more closely resemble the insular and independent nuclear family household idealized by Eurocanadians. This has wide-ranging implications for the social stability of northern communities without sufficient employment opportunities. The paper examines the symbolic and structural effects of housing policies and employment on culturally valued social practices such as sharing in Holman, a community in the Inuvialuit Settlement Region of the Northwest Territories of Canada.     

A botanical perspective on the identity of soma (<Emphasis Type="Italic">Nelumbo nucifera</Emphasis> Gaertn.) based on scriptural and iconographic records

An examination of the mythic and artistic records of India and Southeast Asia indicates that the famous psychotropic of the ancient Aryans was the eastern lotus, Nelumbo nucifera. Vedic epithets, metaphors, and myths that describe the physical and behavioral characteristics of the ‘soma’ plant as a sun, serpent, golden eagle, arrow, lightning bolt, cloud, phallic pillar, womb, chariot, and immortal navel, relate individually or as a whole to the eastern lotus. Since most Hindu and Buddhist gods and goddesses trace their origins from the Vedas and have always shared close symbolic associations with Nelumbo, there is reason to believe the divine status of this symbolic plant derives from India’s prehistoric past.     

Twin death and mourning worldwide: a review of the literature.

Cultural beliefs about the nature of multiples appear in the mourning practices of many civilizations. Ethnographic literature suggests common themes that echo modern concepts. Many societies viewed twins as fragile, likely to die without preferential or meticulously equal treatment. A shared soul between twins is a common tenet, and the death of one is often felt to herald the other's prompt demise. The close relationship between multiples influences funerary rites. Honor, fear and mysticism are often evident in rituals. Twin infanticide was widely practiced, yet mourning customs were still observed. Many peoples recognize the special status of multiples and their families after one, two or more die.     

How Sound Symbolism Is Processed in the Brain: A Study on Japanese Mimetic Words

Sound symbolism is the systematic and non-arbitrary link between word and meaning. Although a number of behavioral studies demonstrate that both children and adults are universally sensitive to sound symbolism in mimetic words, the neural mechanisms underlying this phenomenon have not yet been extensively investigated. The present study used functional magnetic resonance imaging to investigate how Japanese mimetic words are processed in the brain. In Experiment 1, we compared processing for motion mimetic words with that for non-sound symbolic motion verbs and adverbs. Mimetic words uniquely activated the right posterior superior temporal sulcus (STS). In Experiment 2, we further examined the generalizability of the findings from Experiment 1 by testing another domain: shape mimetics. Our results show that the right posterior STS was active when subjects processed both motion and shape mimetic words, thus suggesting that this area may be the primary structure for processing sound symbolism. Increased activity in the right posterior STS may also reflect how sound symbolic words function as both linguistic and non-linguistic iconic symbols.     

The Evolution of Avunculocal Chiefdoms: A Reconstruction of Taino Kinship and Politics

Studies of prehistoric settlement patterns emphasize resource distributions, production, exchange, and political relations as the determining factors of settlement locations. Settlement patterns are also influenced by social organization. The present study examines the interrelationship of social organization, specifically matrilocal/avunculocal residence and matrilineal descent, and the Lucayan Taino settlement of the Bahama archipelago (ca. A.D. 800–1500). The study involves an archeo-ethnological collaboration in which archeological questions of Taino kinship and politics and ethnological questions concerning the evolution of avunculocal chiefdoms are addressed. The results include a remarkably complete reconstruction of Taino social organization and a diachronic test of the evolutionary sequence proposed for the development of avunculocal institutions.     

Apports de la géologie et de la géomorphologie à l’étude du mégalithisme : identifier,interpréter,dater

The contribution of geology and geomorphology to architectural and technological study of the Atlantic coast of France megaliths is important and can be grouped into three main axes: to identify, interpret and dating. Identification refers to the sourcing of the megalithic materiel from 0 to 7 km, sometimes around 10 km, or even exceptionally around 30 km. It is never the entire supply that is affected by such long distances but only a few blocks, some of them are remarkably well staged in the megalithic architecture. Another contribution lies in a fresh look at the management of stone recognized through the modes of acquisition, transformation and use of the raw material. More particularly, the geomorphology associated with technological reading offers tools for recognizing ancient standing stones. In the context of the interpretation of funerary chambers, the two sciences open a large window on the modalities of the internal structuring of monuments. From the entrance to the end of the chamber, the organization and use of the space is documented, sometimes a symbolic coding emerges from the mineral walls. This symbolic coding is based on particular petrography, on surface conditions operating a subdivision of space, on granulometries and homogeneities of differentiated surfaces. The internal organization can also be marked with natural “patterns”, which refer to a completely new aspect of Neolithic thought. Finally, the last axis concerns relative dating, by recognizing forms of postmegalithic fossil erosion, geomorphology makes it possible to identify reused stelae. A very important tool in a current research context where an important episode of reuse of standing stones at the end of the middle Neolithic is anticipated in the construction of dolmens in the south of France.     

Iberomaurusian funerary behaviour: evidence from Grotte des Pigeons, Taforalt, Morocco

Grotte des Pigeons at Taforalt, north-east Morocco, is well known for a large assemblage of Iberomaurusian (Epipalaeolithic) skeletons, possibly representing the earliest and most extensively used prehistoric cemetery in North Africa. New archaeological excavations carried out in 2005 and 2006 revealed further human remains in a largely undisturbed burial area in an alcove at the back of the cave. This discovery provides the first opportunity to report on Iberomaurusian human mortuary activity at this site. Reported here are a closely spaced and inter-cutting series of four burials. These contained the remains of four adults, of which three were buried in a seated or slightly reclining position facing towards the cave entrance and one was buried in a highly flexed position on its left side. The distribution of articulated and disarticulated bones suggested intensive use of the area, with earlier burials disturbed or truncated by subsequent burials, and displaced skeletal elements deliberately or unwittingly incorporated into later depositions. Through this process, parts of a single skeleton were redistributed among several discrete graves and within the surrounding deposit. Some aspects of the Iberomaurusian funerary tradition that are evident from the human remains excavated in the 1950s are absent in the newly excavated adult burials, suggesting a possible elaboration of funerary activity over time.     

Ecological Imagery and Cultural Adaptability: The Canelos Quichua of Eastern Ecuador

Ecological imagery among the Upper Amazonian Canelos Quichua native peoples of eastern Ecuador provides a paradigmatic, symbolic template organized by sets of cosmological premises. This template, anchored by traditional shamanism and ceramic manufacture, is invoked in emotionally charged ceremonial and juropolitical contexts to express resistance to normative culture bearers who have a potential or real impact on the ecosystem and indigenous political economy. The imagery is described as it exists within a system of radical change. Mechanisms are discussed whereby ecosystem knowledge and social structure are systemically linked to cosmological premises within a dynamic system of indigenous cultural adaptability . [Ecuador, symbolism of Canelos Quichua, Amazonian cosmology, cultural adaptability, ecological imagery]     

Pratiques funéraires et recrutement : reprise d’étude des collections osseuses issues des dolmens du Languedoc oriental et sud des Cévennes à la fin du Néolithique

Collective burials were the main and most widespread funerary practice at the end of the Neolithic, beginning of the Bronze Age in the south of France. Megalithic monuments required a huge investment of time and labor. According to ethnographic studies, these monumental tombs are generally built and managed collectively. One can therefore wonder who was buried inside these structures because several archaeological studies indicate that access to these tombs can sometimes be restricted to certain members of the population. Indeed, ethnography highlights that access to certain tombs can be structured by variables such as kinship, social status, etc. While previous studies have mainly focused on the architecture and function of these monuments, this article focuses on the process of deposition of human remains and the characterization of the population buried inside these monuments. Since 2012, a project has been undertaken on the dolmens of the south of France in order to discuss funerary practices and to compare them with data from other archaeosciences to rediscuss the funerary traditions in place at the end of the Neolithic, the beginning of the Bronze Age.     

Spiritual hair: dreadlocks and the bodies multiple in Rastafari

In anthropology, the body is theorized, manifested, and experienced in multiple ways that impact medical practice, social life, biopolitics, and spirituality. This article considers the role of ‘dreadlocks’ (matted hair) in the Rastafari spiritual body and, guided by the ‘body multiple’ concept, explores how the symbolic and performative nature of hair articulates with age and gender. Ethnographic data from the United Kingdom suggest the ways dreadlocks are groomed and/or covered vary widely, revealing diversity and changing meanings attributed to matted hair. By focusing on the spiritual aspects of hair, our work shows that dreadlocks and baldness are outward (visible) and inward (hidden) manifestations of a covenant with Jah (the Creator), rather than contrasting social or psychological statements. The hair symbolism debate in anthropology reveals limitations of universalist and reductionist approaches to understanding the human body. Our Rastafari material suggests the body multiple provides a better framework for interpreting (African-inspired) spiritual hair.     

Archaeoentomological study of a pre-Columbian funerary bundle (mortuary cave of Candelaria,Coahuila, Mexico)

The archaeoentomological study of insect remains recovered from a pre-Columbian funerary bundle (10th–11th centuries ad) is presented and illustrated. Among this material, 12 species belonging to 10 families and four distinct orders have been identified. From the biological data of the different taxa, some hypotheses about the funerary practices of the hunter–gatherer semi nomads of Northern Mexico are proposed.     

Evidence for Prehistoric Origins of Egyptian Mummification in Late Neolithic Burials

Traditional theories on ancient Egyptian mummification postulate that in the prehistoric period (i.e. the Neolithic and Chalcolithic periods, 5^th and 4^th millennia B.C.) bodies were naturally desiccated through the action of the hot, dry desert sand. Although molding of the body with resin-impregnated linen is believed to be an early Pharaonic forerunner to more complex processes, scientific evidence for the early use of resins in artificial mummification has until now been limited to isolated occurrences during the late Old Kingdom (c. 2200 B.C.), their use becoming more apparent during the Middle Kingdom (c. 2000-1600 BC). We examined linen wrappings from bodies in securely provenanced tombs (pit graves) in the earliest recorded ancient Egyptian cemeteries at Mostagedda in the Badari region (Upper Egypt). Our investigations of these prehistoric funerary wrappings using a combination of gas chromatography-mass spectrometry (GC-MS) and thermal desorption/pyrolysis (TD/Py)-GC-MS have identified a pine resin, an aromatic plant extract, a plant gum/sugar, a natural petroleum source, and a plant oil/animal fat in directly AMS-dated funerary wrappings. Predating the earliest scientific evidence by more than a millennium, these embalming agents constitute complex, processed recipes of the same natural products, in similar proportions, as those utilized at the zenith of Pharaonic mummification some 3,000 years later. The antibacterial properties of some of these ingredients and the localized soft-tissue preservation that they would have afforded lead us to conclude that these represent the very beginnings of experimentation that would evolve into the famous mummification practice of the Pharaonic period.     

Introduction: Reconsidering Agency—Feminist Anthropologies in Asia

The five articles in this Special Issue are introduced by contextualising them broadly within feminist poststructuralist, postcolonial and anthropological approaches. After a brief exploration of methodologies that link ethnography with poetics and historical analysis, a general theoretical critique of modern Western forms of agency, especially liberal notions of autonomous rational choice, is offered. Western philosophy and theory, argues the author, have implications well beyond social formations in the West and she outlines their impacts on the agency of women in Asian societies. While cautioning against the pitfalls of both under and overvaluing agency, the author then offers a reconsideration of its analytical utility. Agency needs to address the gaps between everyday reflection and practices and hegemonic discourses or symbolic structures. In this gap, where women who fall outside the parameters of dominant notions of womanhood are considered ‘unstable’, both resistance and constraint are possible. Dominant discourses certainly have durable effects but their tools and symbols have been reinscribed to produce agency in hybrid forms. Agency is thus thought to arise from within existing societal discourses and symbolic structures rather than in opposition to them. In this process multiple positionings for women, all of which are performative, are created. These reconsiderations of agency are mirrored in the articles which follow. Agency in its modern forms is deemed inadequate by these authors to explain the agency of women in Asia. Rather than proposing a hierarchy of agency in its significant and insignificant forms, the authors in this Issue provide much needed accounts of socially and culturally situated agency, significant in both their breadth and depth.