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Nyree Finlay

it bears witness to one of the few genuine stone-using communities left in the world. Adopting a theoretical approach that draws directly on indigenous ontologies and beliefs, the Etta Woga of the Boreda Gamo, Weedman Arthur advocates against the tautology of western scholarship, seeking

Hugo Pinto, Will Archer, David Witelson, Rae Regensberg, Stephanie Edwards Baker, Rethabile Mokhachane, Joseph Ralimpe, Nkosinathi Ndaba, Lisedi Mokhantso, Puseletso Lecheko and Sam Challis

where figures’ outlines are smudged, and scratching and chipping attest to modern traditional healers’ beliefs that San rock art paint can be collected and used as a powerful medicine. This practice constitutes possibly one of the last connections between the beliefs of modern farmers and the San, from

Inga Merkyte and Klavs Randsborg

A series of excavated graves and grave inventories from the area around Abomey-Bohicon in Bénin, dating to the days of the Dahomean kingdom, are presented by the BDArch team, Bénin-Denmark Archaeology Project. They are among the very few documented burials from this region of the world and have yielded unprecedented insight into social performance and ritual behaviour at death, in addition to their unique archaeological documentation.

Adil Moumane, Jonathan Delorme, Adbelhadi Ewague, Jamal Al-Karkouri, Mohamed Gaoudi, Hassan Ista, Mohamed Moumane, Hammou Mouna, Ahmed Oumouss, Abdelkhalk Lmejidi and Noreddine Zdaidat

does the aardvark signify a link, through mythological beliefs, between the two regions and peoples? Lastly, what can the aardvark tell us about human migration and the exchange of ideas, cultures, technologies, and religions? To answer the first question is not easy but there is a reference about the

Pierre de Maret

The continuous Iron Age sequence that connects the 10th century Kisalian in central Africa to the present day inhabitants of the area, the Luba, provides a rare opportunity to link archaeological data to ethnographic observations. Numerous Kisalian graves reflect the elaborate rituals and beliefs and the complex socioeconomic organization of that period. One of its intriguing aspects is the extensive use of various miniature objects as grave goods, for children and adults. The widespread Luba practice of making miniature objects for their children, as well as in connection with the spiritual world, is thus likely to date back many centuries and testifies to the symbolic qualities of miniatures.

Series:

Romuald Tchibozo

contemporary perceptions of the technological and artistic situation of this part of Benin. People in this area are now overwhelmingly Muslim in belief; this fact, together with the distance from most of the Béninois centres for art historical research, which are in the south of the country (Tchibozo 1995

Series:

Anne Haour and Barpougouni Mardjoua

–175cm BD and, as the continued fill of Pit 2, its nature was the same as that of Contexts 12 and 13. Ceramics, shell and bone were recovered. This layer was sieved at 5 mm. At the close of Context 14 it became apparent that, contrary to previous belief, the bottom of Pit 5 had not been reached. Context

Series:

Olivier Gosselain, Lucie Smolderen, Victor Brunfaut, Jean-François Pinet and Alexandre Livingstone Smith

material, tools, actions, relations with other activities, organisation, beliefs and religious practices, technical vocabulary). Such enquiries were systematically completed by interviews aiming at documenting the biography of all technical actors involved. When direct observations were not possible

Lenka Varadzinová

, intellectual constructs, and beliefs of much later periods (mostly from the second millennium bc , in the case of the “smiting-the-enemy” motif from the end of the fourth millennium bc onwards). Both these attempts and the subsequent critical reactions are of relevance for refining the strategy and