The study of orientations is a key ingredient in most archaeoastronomical research. Typically, a number of synchronistic monuments belonging to a given culture or cultural horizon are measured and studied in order to see if they share a similar orientation. If an astronomical orientation appears, we may apply other archaeoastronomical procedures to justify further conclusions.

On a few occasions we perform studies that compare, for a given site, monuments of different periods. At most two or three periods are usually compared to verify persistence or to check for evolution in customs of orientation. We argue here that it would also be interesting to study orientations from a diachronic point of view, in order to investigate the persistence/evolution of this particular conception of space through time.

Mérida (Extremadura, Spain) and the neighbouring areas present a rich and highly interesting monumental heritage spanning from the Neolithic to the present, with monuments belonging to several different periods and cultures.

In the present study we will review the orientation of the monuments in that area. We will present some conclusions on the evolution/persistence of customs of orientation and value the applicability of this method to other areas.

Archaeological excavations carried out at Turó del Calvari (Tarragona, Spain) have revealed a protohistoric building interpreted as one of the earliest enclosures of power operating during the Early Iron Age in the northeast of the Iberian Peninsula. The structure is exceptional in several respects: the techniques of construction, the materials used, and the topographic situation. The building is perfectly integrated in the landscape and has an exquisite geometrical design, with measurement units based on the Iberian foot. The intended beauty in having used the golden ratio in its construction and an orientation that is both stellar and solar demonstrates the existence at that time of a complete series of mechanisms of representation and territorial control. This was based on the use of rituals and feasts as elements of political cohesion by an emergent elite within a process that reproduced a scaled-down Mediterranean cultural system in an indigenous space.

Preliminary investigations at two archaeological sites in south-eastern Nigeria are presented. These sites are the ancient stone circle in Ikom and the crescent shape of an ancient iron slag heap at Lejja, Nsukka. Here, we discuss the celestial alignments of these objects, and other traditional rites in this part of Nigeria, that seem to suggest some possible astronomical connections.

Human beings have recognized and interpreted celestial objects and events since time immemorial. The sky, our common and universal heritage, forms an integral part of all human cultures around the world. The Ancient Skies Project aims to collect, verify and publish available information about various human cultures and their astronomical knowledge in one single web-accessible knowledgebase.

The overall vision for the project is

In this paper we describe the basic tenets of the project, discuss the design of the knowledgebase, and compare the project to other similar projects.

Following the Starlight meeting held in La Palma in November 2009, members of the IAU Working Group on Astronomy and World Heritage and the Starlight Initative are working together, with the approval of the UNESCO World Heritage Centre, to produce a new integrated web site for the UNESCO–IAU Astronomy and World Heritage Initiative that will act as a Portal to the Heritage of Astronomy. As such, the portal will be the bridge between the Initiative, the scientific community, National Commissions and experts, and the general public.

The purpose of this invited commentary is to present some general closing remarks on the global content of the ‘Oxford IX’ International Symposium on Archaeoastronomy, taking into account how we evaluate the course archaeoastronomy has taken over the past few years. It is significant that the interdisciplinary field of archaeoastronomy has already, by common consent, changed its name into ‘astronomy in culture’ (or ‘cultural astronomy’). This happened several years ago, although it is still the case that the cultural aspect (cosmovision, or vision of the world) is not always taken sufficiently into account. The keynote presentations by Ruggles, Iwaniszewski and McCluskey addressed fundamental issues of method and theoretical concepts that should guide archaeoastronomical studies. The rest of the sessions as well as the posters were dedicated to case studies from different cultural regions of the world. This commentary synthesizes several common themes that were addressed in the many interesting papers from all over the world that were presented in the meeting. Finally I take up the proposition of Gary Urton that future efforts should be concentrated on the study of the production and maintenance of systems of knowledge in complex state societies as well as in more egalitarian rural communities. In my opinion it is an urgent task to begin discourse about the history of pre-Columbian civilizations in the Americas, a discipline of which the history of science and astronomy forms a fundamental part. The ‘Oxford’ International Conferences are a key forum for exchange and encounter regarding comparative studies with other ancient civilizations as well as indigenous traditions from all over the world.