The tradition of research on the Neolithic settlement of Çatalhöyük has emphasized the importance of sedentism in relation to the rise of the domestic as the key locus for social and ritual life. The settlement itself is referred to in terms of an agglomeration of “houses” with the elicitations of settled domestic life and individual households based on common kin affiliation that the notion of the “house” entails. In fact it is the notion of “house societies” derived from the work of Claude Lévi-Strauss and further articulated in the collection of Carsten and Hugh-Jones and subsequent work that has held a strong hold on the interpretative imagination at Çatalhöyük. To an anthropologist with a specialization in material culture studies with a long-standing interest in the domestic and architectural form, the structures encountered at Çatalhöyük are indeed beguiling in regard to what they might be able to say in terms of the nature of dwelling and the appearance of what might seem to be the origin of the domestic. The trope of house societies has certainly taken hold (Bloch 2010) and has evolved more recently in terms of the notion of “history houses” (Hodder and Pels 2010). Indeed the relation of the houses to the production of persons is a long-standing association (see Preston-Blier 1987). As Carsten and Hugh-Jones famously noted, it is in fact difficult to disentangle bodies from houses, and houses from bodies, meaningfully. At Çatalhöyük this imbrication of bodies and buildings is profoundly entangled as dead bodies are interred in household platforms; bones of the dead are rearranged, dug out, and reinterred at later dates by later people (Boz and Hager 2013); neonates are buried in walls, adults and the aged in floors and platforms and the body parts of various wild beasts such as aurochs horns are decorated and plastered into walls; and the plastering itself seems to be performed using the scapulae of aurochs, while a whole range of wild animals are represented on wall murals (and notably domesticated animals such as sheep are absent). The bodies of beasts and of humans and architectural forms are all wildly mixed up in terms of modernist ontologies.