There is a growing recognition that ancient cultures actively reworked their own pasts (and thus their futures) by reusing and modifying relics and ruined buildings. In the Maya area, architectural ruins of the Pre-Columbian past are often considered as isolated from major centres or as subsumed by new architectural constructions. In contrast, this article examines recent survey and excavations from the North-central sector of Tayasal, Guatemala, where I document the ways in which common peoples from a Terminal Classic (c. ad 800–900/950) neighbourhood lived amongst the ruins of a Late Preclassic monumental past (c. 300 bc–ad 300). Conceptions of such ruins are explored through both (1) a long-term, structural pattern of temple-pyramids seen as metaphors of mountains, and (2) the lens of everyday practices, in which the social lives of common people and ruins become entangled through quotidian activities. Taken together, the article highlights the dynamism of enduring structural patterns. These patterns both challenge dualistic divides of wilderness and urban settings and reveal ancient Maya urban landscapes as places of mixed temporalities.

The interlocking of the maritime basin network that took place with the development of the Maritime Silk Roads by the late first millennium bc led to major cultural transfers. This research investigates Southeast Asia's cultural integration and takes into consideration what I call a South China Sea network culture, a result of long-established and extensive connectivity of its populations. The assumption is that this cultural matrix also laid the ground for socio-political practices hypothesized to be at the core of identity building and cultural transfers. These issues are investigated through the technological analysis of hybrid ornament industries in a recently excavated early city-port of the South China Sea which developed with the Maritime Silk Roads that thrived from the fourth to the first centuries bc. This enclosed cosmopolitan settlement hosting populations from various Asian horizons was structured by socio-professional quarters. This node concentrated various craft centres where artisans of different origins made culturally hybrid products with what were then the most advanced technologies. The chronological sequence allows characterization of the evolution of these industries along with the socio-political strategies which they may have served and how otherness was handled in the construction of social identity.

This article offers new understanding to commoner ritual in central Mexico before the rise of the Aztec Empire through an examination of domestic ritual and everyday practice in Early to Middle Postclassic (AD 900–1350) households in Xaltocan. It also seeks to better understand the ways in which elites negotiate and reinvent ritual traditions to gain and maintain power. In this study, I integrate multiple lines of evidence including ethnohistory, household archaeology and burials to understand the organization, practice and meaning of ritual among commoners before the rise of the Aztec Empire. I argue that pre-Aztec commoner ritual worked to foster solidarity, social continuity and collective memory and was intimately concerned with the protection of household members and the maintenance of household and universal equilibrium. While some of the symbolism and rituals documented in pre-Aztec domestic contexts appear similar to those depicted in Aztec contexts, I argue that state rituals held different meanings as Aztec elites adopted and transformed widely-held commoner rituals and symbols to craft an ideology that promoted their own political agenda. Ultimately, domestic- and state-level ritual should be seen as part of an ever-changing, but necessarily intertwined, historical and political process.

Ochre is found at many Middle Stone Age sites and its use is often associated with enhanced mental abilities and symbolism, but the links between the visible uses of ochre and cognition have not been clearly defined. By establishing the technology and processes involved in using ochre, one can determine the skill, knowledge and cognitive abilities required to execute those activities. This is done here by constructing thought-and-action and inferential cognitive sequences for the various ochre activities performed at Sibudu, KwaZulu-Natal, South Africa. Powder production alone is not an indicator of complex cognitive processes, although some planning, foresight and knowledge of materials is required. Some ochre powder was used in the creation of hafting adhesives which is a cognitively demanding process requiring attention-switching, response inhibition, analogical reasoning and abstract thought. The direct transfer of ochre powder from an ochre piece to a soft material through grinding and rubbing requires some complex thought and action procedures — analogical reasoning and the ability to multi-task and switch attention between activities. Scoring a piece of ochre with a sharp tool does not necessitate enhanced executive functioning. However, some engravings demonstrate intentionality and an awareness of space and symmetry that may imply abstract thought.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.