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Archaeological and ethnographic accounts of violence in small-scale societies represent a baseline for thinking about the ways that violence and masculinity originated and evolved, becoming entwined social processes. Male violence (lethal and nonlethal) is expressed in diverse and complex ways because it is associated with social spheres of power and influence, and it is embedded within ideologies, histories, and collective memories. Applying anthropological research on violence as a generative and transformational social process demonstrates how violence plays a key role in creating, maintaining, and transforming social structures in small-scale societies. The reinterpretation of massacre sites in the ancient Southwestern United States in terms of social ideologies and beliefs offers an important counterbalance to earlier work that portrayed violence as the result of environmental stressors and/or cultural crises. Using an interpretive (poetics) approach that focuses on the ritualized aspects of male violence provides rich insights into the social processes governing the cultural logic that normalizes and institutionalizes violence. [ABSTRACT FROM AUTHOR]

The article discusses indicators of well-being, assessment of overall health and robusticity at the Kayenta communities in northeastern Arizona. Topics discussed include the cultural and geographical features of the Kayenta region, heterarchy communities, social organization relying on flexible and egalitarian social model of interaction, increased of population size within the Kayenta region and mixed subsistence economy that combined farming with gathering and hunting.

ABSTRACT Ancient human remains can be analyzed with an eye toward clarifying the limits of human adaptation to many of life's hardships. Data collected from the remnants of skeletonized bodies provides information on the costs of living under trying times and the pain, suffering, and disability experienced. Focusing on the survivors of stressful conditions such as colonization, endemic warfare, climate change, or slavery provides a way to examine the experience of survival as well as the human costs of adapting to the environmental or political-economic processes creating the condition. [ABSTRACT FROM AUTHOR]

Although extensive deposits of disarticulated, commingled human bones are common in the prehispanic Northern Frontier of Meso-america, detailed bioarchaeological analyses of them are not. To our knowledge, this article provides the first such analysis of bone from a full residential-ceremonial complex and evaluates multiple hypotheses about its significance, concluding that the bones actively represented interethnic violence as well as other relationships among persons living and dead. Description of these practices is important to the discussion of multiethnic societies because the frontier was a context where urbanism and complexity were emerging and groups with the potential to form multiethnic societies were interacting, possibly in the same ways that groups did before the formation of larger multiethnic city-statesinthecoreofMesoamerica. [ABSTRACT FROM AUTHOR]

The bioarchaeological record has an abundance of scientific evidence based on skeletal indicators of trauma to argue for a long history of internal and external group conflict. However, the findings also suggest variability, nuance, and unevenness in the type, use, and meaning of violence across time and space and therefore defy generalizations or easy quantification. Documenting violence-related behaviors provides an overview of the often unique and sometimes patterned cultural use of violence. Violence (lethal and nonlethal) is often associated with social spheres of influence and power connected to daily life such as subsistence intensification, specialization, competition for scarce resources, climate, population density, territorial protection and presence of immigrants, to name just a few. By using fine-grained biocultural analyses that interrogate trauma data in particular places at particular times in reconstructed archaeological contexts, a more comprehensive view into the histories and experiences of violence emerges. Moreover, identifying culturally specific patterns related to age, sex, and social status provide an increasingly complex picture of early small-scale groups. Some forms of ritual violence also have restorative and regenerative aspects that strengthen community identity. Bioarchaeological data can shed light on the ways that violence becomes part of a given cultural landscape. Viewed in a biocultural context, evidence of osteological trauma provides rich insights into social relationships and the many ways that violence is embedded within those relationships. Yrbk Phys Anthropol 156:116-145, 2015. © 2014 American Association of Physical Anthropologists [ABSTRACT FROM AUTHOR]

Theoretical approaches to the agency of inanimate objects have gained traction in bioarchaeological conceptualizations of the dead body and its capacity to shape human action and emotion. In the late prehispanic Andes (ad 1000–1532), new forms of burial involving above-ground funerary structures emplaced ancestral bodies on the landscape and facilitated their incorporation into the unfolding affairs of political and social life. Architectural data from the funerary complex of Yuraq Qaqa in the central Colca Valley suggest that the sequential construction of funerary chambers played a vital role in the elaboration of ancestral agency and its extension into past and future time. Applying a morphogenetic approach to the long-term development of the site, this study demonstrates how the agency of the dead body emerges in relation to other forms of materiality and operates across multiple temporal scales inclusive of, but not limited to, the interval of human–corpse interaction. [ABSTRACT FROM PUBLISHER]

This article reports the discovery of colour-decorated pottery dating to the third millennium bc from the Isle of Man, the earliest yet known from the British Isles. Scientific studies of the vessel highlight technical aspects of its manufacture which are then used to situate the vessel in a wider social and cultural context through a brief review of its wider biography. The choice of colours — white, black and red — and their arrangement on the vessel walls are linked to wider north European symbolic schemes reflected also in contemporary pottery, mobiliary and rock art. [ABSTRACT FROM PUBLISHER]

Bioarchaeology is fraught with profound ethical quandaries, yet it has lagged behind the larger discipline of anthropology in the development of ethical principles and a professional code of ethics. Here, we propose an additional ethical justification for bioarchaeology based on relational ethics, theoretical work on embodiment, and the produced and constituted nature of human bodies, and on deriving meaning from skeletal remains: highly contextualized skeletal data analyzed in a relational, contingent interpretive space can generate otherwise inaccessible, direct information about the constitutive, productive effects of processes like power and oppression on human bodies. This enables recovery and recognition of the agency, singularity, and meaning of past peoples through giving voice to their narratives. This justification is not universally applicable; it is best suited to skeletal remains from marginalized, disenfranchised, and impoverished individuals and communities. We conclude with a case study applying the approach to a skeletal sample from the 18th-19th century Mississippi State Asylum to demonstrate that the approach complements more traditional bioarchaeological research while providing an additional foundation for ethical discourses and debates in the field. [ABSTRACT FROM PUBLISHER]

Mortuary treatments are ways in which archaeologists can learn about the culture and lifestyle of past societies, in terms of how they view the dead. The dead, however, can continue to play a role in the lives of the living, which may also be reflected in funerary rites and burial treatments. This article explores the social agency of the dead, focusing on the ‘vampire burials’ of the post-medieval Polish site of Drawsko 1. These burials, identified through their grave goods, provide a unique opportunity to learn how vampire folklore and the deceased ‘vampires’ influenced the living, most notably as ways to encourage social order, as an explanation for the unknown, and as an economic commitment. [ABSTRACT FROM PUBLISHER]

This study argues that people and things, through their interactions with each other, embody different agential capacities and that scholars should evaluate how they are variably effective at structuring the actions of others and at shaping society. This is attempted here through a study of dismembered body parts that, as I argue, remained socially and politically active even in their dismembered state. As such, we can begin to analyse them as embodying a categorically different kind of agency — post-mortem or secondary agency — while remaining cautious of overzealous attempts to claim that everyone and everything has agency of equivalence. Definitions of agency are examined and its definition within this article is explicitly formulated, drawing especially on ideas from Gell (1998), Robb (2004), Sewell (2005) and Latour (2005). Through a case study from the Peruvian Andes in which approximately 240 individuals were dismembered, I suggest that the primary agency once embodied in those living persons was transformed into secondary agency (Gell 1998) as the person-cum-corpse was remade into smaller body parts. These body parts and their placement in a ritually significant locale, had profound effects on the living, particularly as it related to the ways that those dead-body objects extended social relations and social hierarchies, making them more durable. [ABSTRACT FROM PUBLISHER]

Taking the social agency of dead bodies as its main theme, this introduction discusses the articles in this special section on the bioarchaeology of post-mortem agency and discusses theoretical concerns relevant to the (bio)archaeological analysis of agency. In particular, the argument that only biological living persons have social agency or impact the direction of social processes, or the decisions of others is challenged. The challenges of defining and archaeologically detecting such agency of past humans as well as socially alive entities such as ghosts, corpses, relics and totem heads are discussed. A review of the ways investigations of the agency of the dead might unify bioarchaeologists and further integrate social archaeology into future research is also presented. It is argued that a holistic anthropological approach to humans and their ability to impact their surroundings is not complete if the symbolic and material effects of the dead are not considered. [ABSTRACT FROM PUBLISHER]

In the alternative fairy tale The Princess Bride, as William Goldman's character Miracle Max reanimates the apparent corpse of the hero Westley, he tells the anxious group observing the procedure: ‘There's a big difference between mostly dead and all dead. Mostly dead is slightly alive’ (Goldman 2007, 313). Only a select group of the dead can be characterized as being ‘slightly alive’, in the post-mortem agency sense, however, and the case studies presented here explore the many ways in which this subcategory of mostly dead individuals have engaged with and continue to impact the living in the past as well as today. Several themes emerge as especially salient: the iteration in the death-scape of the dynamic tension between the individual and the social group, which can result in transgression as well as conformity in the disposition of the body and its effects on the living; the symbolic capital represented by some dead bodies and the ways in which their potency may be affected by various forms of contextual association; and the ways in which the manipulation of the dead for political purposes is subject to constraints specific to the cultural contexts in which these interactions take place. [ABSTRACT FROM PUBLISHER]

In October 1900, Edwin and William Kiel were killed outside of Nevada's oldest standing structure in North Las Vegas. Since their death, the Kiel brothers have been analysed by bioarchaeologists and forensic experts. Their ranch, now a historic site, remains the property of the city of North Las Vegas and is a contested space which has seen little development. In this article, we discuss the post-mortem social lives of the brothers within the context of debates about the ranch and the brother's bones which remain separated. How the brothers have taken on various symbolic forms after death and how their bones have not yet been returned to the site are examined. We document the ways the brothers have been used rhetorically as tools by the living as they have debated the future of the ranch. We argue that the brother's bones, even in their absence, are effective tools in ongoing political debates. This article provides an example of how absent bodies, or bodies out of place, can serve as secondary agents. Additionally, the study provides bioarchaeologists with a narrative of how the dead are more than tools but may unexpectedly alter human behaviour. [ABSTRACT FROM PUBLISHER]

The temporality of bodies has featured prominently in bioarchaeologists’ studies of embodiment, lifecycle, plasticity and ancestor veneration, amongst other topics. We focus here on the temporality of violence, as evidenced by peri-mortem marks on and post-mortem treatments of bodies. Such evidence can signal violence that is either interpersonal or symbolic, though we realize the distinction may be a materially subtle one. To this end, we look to archaeologists’ recent theoretical forays into temporality. More specifically, we deliberate about relationality, which invites reflective comparison between past and present bodies. Relationality allows bioarchaeologists to examine bodies qua bodies, as well as demands that they contextualize their ancient (or historic) case studies and present-day research in time and place. To explore these ideas, we draw upon a variety of sources, not all of which are traditional (i.e. impersonal) academic discussions. The latter can obfuscate or overlook the more emotional or politicized dimensions of violated bodies. [ABSTRACT FROM PUBLISHER]

Drawing on recent theories of materiality and non-human agency, this article examines the aftermath of a compelling episode in American history, the Mountain Meadows massacre of 1857. In particular, I focus on certain ‘extensions’ of the massacre victims, as they encounter and become entangled with other material traces and embodied remembrances over the course of the twentieth century. An initial illustration of this process is drawn from the life history of an Arkansas native whose movements to and from his homeland have entangled him in the vast assemblage brought together by the events at Mountain Meadows. I then turn to the rupture in this assemblage that was triggered in 1999 by the exposure of human bones at the massacre site. Materiality theory highlights the ways in which some objects (or their parts) persist and remain inalienable, while others circulate with varying degrees of freedom. Patterns of persistence and circulation are analysed here by focusing on two kinds of objects with intimate ties to the massacre victims: the bodies of the 17 surviving children, and six buttons made of glass and metal. [ABSTRACT FROM PUBLISHER]

The article presents the study which assesses the hypothesis that the physiology of the female reproductive system has an impact to the oral environment. It assumes that in population under foraging to farming change, females have a high prevalence of caries and tooth loss than males. Moreover, after results have been analyzed, the study concludes that the dental health of agricultural females was greatly affected more than males.

Physical anthropology and bioarchaeology (one of the newer interdisciplinary sub-disciplines) are alive and well in the U.A.E. Older analytical approaches that rely on subjective observations and non-systematic study of human remains are being replaced with more biocultural and processual approaches that integrate biological data from human remains within a broader archaeological and cultural context. With the publication of a major synthetic work based on analysis of the human remains from Jebel al-Buhais, a new era of skeletal analysis in the U.A.E. has been heralded. This short review examines the ways that skeletal analysis can be integrated within broader archaeological contexts. [ABSTRACT FROM AUTHOR]

Osteoarthritis (OA) is a progressive disease of the joints and can cause pain, reduced range of motion and strength, and ultimately loss of function at affected joints. Osteoarthritis often occurs at sites where biomechanical stress is acutely severe or moderate but habitual over the course of a lifetime. Skeletal remains from an Umm an-Nar tomb at Tell Abraq, United Arab Emirates (ca. 2300 BC), were recovered and represented over 300 individuals of all ages. The remains were disar- ticulated, commingled, and mostly fragmented. An analysis of 650 well-preserved adult metacarpal and carpal bones, from the tomb's western chamber, revealed that over 53% of the trapeziometacarpal joint facets showed signs of OA varying from mild to severe. The first and second metacarpals and trapezium bones were sided and evaluated for OA at the trapeziometacarpal joint articulations. Osteoarthritis was detected on 53% of the first metacarpals, 40% of the second metacarpals, and 57% of the trapezium bones. All specimens appeared enlarged, and the first metacarpals were assessed for sexual identification and robusticity. Eighty-five percent of the bones were probable males, and more than 80% of them had a robusticity index of 60 or higher. A strong correlation was found between OA, sex, and robusticity. High levels of OA and robusticity at the thumb suggest that the people of Tell Abraq were habitually involved in biomechanically challenging work with their hands. [ABSTRACT FROM AUTHOR]

An obituary for American anthropologist George J. Armelagos who died on May 15, 2014 is presented.