A model is developed for the relationship between the tool behaviour and social behaviour of Homo erectus. This explores the role of social learning as the link between social organization and techniques — the methods used to manufacture stone tools. Predictions are made as to how techniques should vary with increasing group size and these are evaluated through a case study from the Middle Pleistocene of southeast England. The case study suggests that inter-assemblage variability in the Lower Palaeolithic can partly be attributed to different relative intensities of individual and social learning arising from varying hominid group size and social interaction in open and closed (i.e. wooded) environments. As such, the paper seeks to integrate material from three fields — comparative socioecology, primate social learning and Palaeolithic archaeology — to explore the relationship between society and technology.

An interest in New World slavery is a recent and exciting development within American archaeology. As archaeologists have rushed to discover the material aspects of what slaves ate, what kinds of dwellings they inhabited, and what sorts of material culture they used, they have also gathered information about slave religion. Although much of this information is incomplete and open to numerous interpretations, it nonetheless exposes an important area of archaeological endeavour. I explore some of what is today known about the slaves' religious observances, both African-inspired and non-African. My focus is on the antebellum period, roughly from 1800 to 1861, of the American South, with some reference to other times and places.

Excavations at the Early Dynastic site of Abu Salabikh in southern Iraq have aimed at recovering a rounded view of early urban life. One of the questions regularly and rightly asked about our results is ‘how large was the population?’, but we are still far from being able to provide an answer. This article is intended as a report from the field on where we stand at this one site, rather than a general exploration of the issues. Geomorphological and taphonomic issues relating to site size and use of space are exemplified from our own data. Progress beyond a blanket guess (based on comparative ethnography) for population density requires us to break the urban area down into individual houses and the houses into individual rooms. In this context the need for, and possible methods of, more accurate characterization of space use are described. Calculations based on high and low assumptions illustrate the wide range of estimates we still have to work with, but help to crystallize those areas where progress might be made.

No term in the ancient Egyptian language corresponds neatly with Western usages of ‘art’, and Egyptologists have often argued that there is no such thing as ‘Egyptian art’. Yet aesthetically organized structures and artefacts constitute the majority of evidence from Egypt, a legacy created mainly for a small élite. The genres of these materials, all of which had functions additional to the purely aesthetic, are similar to those of many other cultures. They constitute a repository of civilizational values, related to the system of hieroglyphic writing, that was maintained and transmitted across periods. Civilization and artistic style are almost identified with each other. Funerary material constitutes one central context for artistic forms; others are temples and such poorly-preserved locations as palaces. The importance attached to artistic activities in Egypt, high-cultural involvement in them, and idiosyncratic developments can be illustrated from many periods. Egyptian art is a typically inward-looking and almost self-sustaining product of a professional group. It is no less ‘art’ for the wide range of functions and purposes it fulfilled.