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Yes / The concept of an "anarchist archaeological framework" is not new; anarchy and archaeology have been explored in many forms together, including conference sessions (see SAA 2015 conference), special journal issues (Borck and Sanger 2017) and, more recently, as the focus of a manifesto written by a group known as the Black Trowel Collective (2016). This coincides with a broader movement across academia (and in general politics) calling for self-reflection and critical engagement with the problematic foundations that many of our disciplines have been based on, specifically with regards to sexism, racism, and colonisation. This paper continues this discussion by critically engaging with past attempts to utilise anarchist theory in archaeological interpretation, as well as expanding these arguments further by applying them to archaeological practice as well. I argue that engaging with anarchist theory in both interpretation and practice is a form of further detaching ourselves from the problematic foundations of our discipline and moving forward towards a more equitable archaeology that can imagine both a different past and future.

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(in English): Archeology is a science interpreting the past. In every interpretation of the past, there are some conceptual assumptions present that may be imperceptible at first sight. The aim of this primarily theoretical work is to make these assumptions more visible. The thesis is mainly based on the renowned archaeologist Ian Hodder, whose work is presented on the contrast between processual and postprocessual archeology. The greatest attention is paid to Hodder's current theory of Entanglement, which combines the work into one whole and sets its overall tone. Entanglement is a theory dealing with relationships and dependencies between people and things. Interpretation, critical evaluation and summary of related approaches is successively presented. Theory of Entanglement is set within a broader framework of archaeological theoretical discourse, which can be termed as relational archeology. The common denominators of relational archaeologies are the emphasis on relations, interest in the materiality of things and the effort to confront dualisms, such as the relationship of locality and globality. Symmetrical archeology primarily based on the work of Bruno Latour is introduced in one of the chapters. The final section in the spirit of Hodder's theory and relational archaeology deals with the...

No / Forensic archaeology is mostly defined as the use of archaeological methods and principles within a legal context. However, such a definition only covers one aspect of forensic archaeology and misses the full potential this discipline has to offer. This volume is unique in that it contains 57 chapters from experienced forensic archaeological practitioners working in different countries, intergovernmental organisations or NGO’s. It shows that the practice of forensic archaeology varies worldwide as a result of diverse historical, educational, legal and judicial backgrounds. The chapters in this volume will be an invaluable reference to (forensic) archaeologists, forensic anthropologists, humanitarian and human rights workers, forensic scientists, police officers, professionals working in criminal justice systems and all other individuals who are interested in the potential forensic archaeology has to offer at scenes of crime or places of incident. This volume promotes the development of forensic archaeology worldwide. In addition, it proposes an interpretative framework that is grounded in archaeological theory and methodology, integrating affiliated behavioural and forensic sciences.

Why do some religious movements succeed and spread, while others, seemingly equally popular and successful at a certain time, ultimately fail? It is from this starting point that this thesis approaches religious success or failure in the Roman Empire: exploring a new analytical method for understanding religious change: network theory. The thesis forms two parts. Part I sets out the theoretical frameworks. The focus of network theory is on the processes by which innovation spreads: how interconnectedness facilitates change. Although some innovations might be ‘superior’, viewing success or failure as the result of interplay between inherent qualities of a religious movement and the structure of the social environment in which it is embedded means it is possible to reduce value judgements about superiority or inferiority. The discussion then turns to religious change. The key point is that sociologists of religion can explain something of the processes of religious conversion (or ‘recruitment’) and the success or failure of a religious movement through an analysis of social interactions. Finally, I explain how I shall use networks both as a heuristic approach and a practical modelling technique to apply to the epigraphic data, and detail some of the previous application of networks to archaeological test cases. Part II applies these methods to the epigraphic data of three religions. In Chapter Four, I examine the cult Jupiter Dolichenus, arguing that the previous explanations for the success of the cult are untenable, showing from the epigraphy that the cult spread through a strong-tie network of Roman military officials. In Chapter Five, I look at the development of Jewish identity in the Diaspora, showing that, during the second century AD, Diaspora Jews began to actively display their Jewish identity in their epitaphs. I argue that this re-Judaization represents the ‘activation’ of an ethno-cultural network, as a response to the destruction of the Temple in Jerusalem and the crushing of the Bar Kokhba rebellion; the visible remains of the rabbinic reforms. In Chapter Six, I discuss the cult of the ‘Highest God’, Theos Hypsistos, taking Mitchell’s argument further to suggest that the huge increase in the dedications during the second-third centuries is not simply a reflection of the epigraphic habit, but rather, that the cult of Hypsistos was swelled by the Gentile god-fearers, as a result of the changes happening within Judaism itself at this time.

Anatolia has been the cradle of many different cultures throughout history. One of these was the Celts who migrated from Europe to Anatolia in the 3rd century BC and had various impacts on the settlement pattern of the region called Galatia after their arrival. Therefore in Anatolia urbanization history we know them as Galatians. The main statement of this thesis is that, cultural identity is not a static, inherent quality, but a dynamic and contigent aspect of the existence of people. Therefore cultural identity should be regarded as a pattern continuum. In thisd study, in order to predict the Galatian settlement pattern until thr Roman dominance in the late 1st century BC in Anatolia, European Celtic settlement pattern has been reviewed as well as archaeolgical evidence and the Celtic language. The Hallstatt and the following La Tene periods in European history have been investigated since La Tene period is isochronic with Galatians in Anatolia. From the archaeological evidence in Europe, it is clear that the Celts established defended settlements, mastered the art of iron working and mining, and traded with the classical world. In previous literature, Anatolia Celts/Galatians have been regarded as nomads who were involved mostly in warfare. However, the location of their forts and village-like settlements along the ancient trade routes implies that they were settled people who were engaged in production and trading activities as well, similar to La Tene in Europe. Settlement types and their distribution pattern, linguistic and archaeological evidence investigated in this thesis verify that Celtic cultural identity in the history of Europe and Anatolia should be regarded as a pattern continuum.

No / Assembling Archaeology provides a radical rethinking of the relationships between teaching, researching, and practicing as an archaeologist in the twenty-first century. At its heart, this book addresses the marketization of higher education, demonstrating how this fundamentally impacts contemporary archaeological practice. The book proposes a solution which is grounded in a theoretical rethinking of archaeological teaching, training, and practice. Archaeology is currently undergoing a material turn which sees the revaluing of artefacts, objects, and the non-human in understanding the world. Drawing upon this, Cobb and Croucher approach the discipline as a subject of investigation and offer a new perspective founded upon the notion of learning assemblages. The holistic approach they propose challenges traditional power structures and the global marketization of the higher education system. The issues addressed here are global and applicable wherever archaeology is taught, practiced, and researched. This book is therefore valuable to all archaeologists, from academics to those in Cultural Resource Management, from heritage professionals to undergraduate students, and provides significant insights for educators throughout higher education.

The aim of this thesis is to investigate how discussions in archaeology and genetics influence the consensus on human origins and migrations in the South Pacific. By analyzing the genetic research on chicken- and sweet potato-DNA, I present a general overview of how genetics and archaeology shape the understanding of how humans have colonized the Pacific. By deconstructing a review on how the Pacific was settled based on aDNA, I analyze a geneticist’s perspective on archaeological problems. Through this analysis I suggest how archaeology should be approached on a theoretical level in order to be relevant in understanding human migrations in the Pacific. I propose that archaeology’s strength lie in interpreting material culture through an agency perspective in order to reach a dimension not obtainable by biological perspectives / Syftet med denna uppsats är att undersöka hur diskussioner i arkeologi och genetik påverkar hur vi ser på mänskliga migrationer i Oceanien. Genom att analysera den genetiska forskning som gjorts på kyckling och sötpotatis ges en övergripande bild av hur genetik och arkeologi formar den förståelse som finns för hur människan koloniserat Söderhavet. Genom att dekonstruera en sammanställning av den genetiska forskning som gjorts på mänskligt DNA i Oceanien analyseras en genetikers synsätt på arkeologiska problemställningar. Genom analysen i denna uppsats föreslår jag hur arkeologi borde arbeta på ett teoretiskt plan för att vara relevant i hur vi förstår Oceaniens migrationsmönster. Jag föreslår att arkeologins styrka ligger i att tolka den materiella kulturen genom ett agency-perspektiv för att komma åt en dimension av migrationsproblematiken som inte går att nås genom biologiska perspektiv.

This thesis concerns the relationship between research in experimental archaeology and the intangible of the past. Only a quarter of technological experiments in a sample of 100 studies addresses the intangible of technological practice, and this project sets out to explore if there are conceptual or practical obstacles for this low rate. The thesis begins with an in-depth examination of experimental archaeology and the criteria, paradigms and theories that determine its practice. Through this study, elements of the dichotomy positivism/postmodernism are uncovered and discussed. To resolve this dualism, a third paradigm – philosophical pragmatism – is introduced as an alternative. This conceptual debate represents Part I, and is subsequently collated into a methodological framework for the creation of a typified experiment. Part II consists of the experimental segment of this study, in search for practical obstacles for the exploration of the intangible. Through experimenting with Iron Age Bucket-shaped pots, Mesolithic faceted pebbles and Middle Palaeolithic birch bark tar production, different components of an experiment are highlighted for investigation. An element that comes forward as problematic is the relationship between experimental archaeologists and science ideals that is underscored by experimental tradition. Conclusively, the final discussion leaves the conceptual and practical barriers that may prevent archaeologists from studying the intangible aspects of technology overturned. In sum, this may enable experimental archaeologists to take a fuller view of their own practice and that of the people of the past.