Drawing on literature on social group identity, this article explores the possible meaning of the so-called lion pins from Hasanlu, Iran (c. 800 BC). The discussion raises the possibility that the Hasanlu pins served as highly visible emblems of within-group cohesion with respect to outsiders, while at the same time reinforcing hierarchies within Hasanlu society. The lion pins are examined in the light of other unusual types of pins from elsewhere in western Iran, and in the context of the specific historical conditions facing the region in the early first millennium BC. The analysis also explores the possible role of women and children in marking and reinforcing social boundaries; and the potential use of personal ornaments in attempts to clarify social roles and relations in archaeology.

While the greater part of recent theoretical discourse within archaeology and anthropology has revolved around the post-modernist manifesto, selectionist metaphysics have been enjoying a milder and less vociferous resurgence. This is reflected in the increasing number and diversity of neo-Darwinian approaches which are now available within cultural fields of enquiry. Two basic approaches may be identified, Sociobiology and Cultural Selectionism, and the latter of these can be further sub-divided into the ‘American’ or ‘Inclusive Phenotype’ position and the ‘Cultural Virus’ position. This paper presents a critique of the more established ‘Inclusive Phenotype’ position from the point of view of the ‘Virus’ position, and as the critique unfolds a number of logical problems are elucidated. It is stressed that this paper is not so much a presentation of the Cultural Virus Theory, as a critique of its nearest philosophical relatives.

The dead, collectively or individually, are sometimes powerful forces in human society. At other times they fade into relative insignificance. How archaeologists recover such ideological changes has repercussions for their interpretation of social organization and social change. Interpretations of status, gender, and ranking from funerary deposits are to a large extent dependent on archaeologists' abilities to interpret initially the relationship that the living construct with the dead. This contextual analysis of the Danish Iron Age uses studies of landscape and topography, and contrasts in material culture to situate the changing placement of the dead in society. Their increasing incorporation into the world of the living in the pre-Roman Iron Age indicates a growing concern with lineage and individual status. Later on, within the hierarchical ordering of Roman Iron Age society, the dead retained their significance for the living but in certain regions this was expressed in terms of their communality rather than status differences.

Recent literature has attempted to infer aspects of ‘mind’ from early tool production. It is suggested here that adoption of the modular view of cognition could provide an alternative and complementary approach to that which makes use of Piagetian developmental theory. The modular view, which is concerned with multiple intelligences, permits emphasis on the multiplicity of distinct features involved in spatial cognitive competence, and may provide greater descriptive resolution than is possible with Piagetian schemes. Using an integrated framework to analyze a later Lower Palaeolithic collection from Zhoukoudian, it is suggested that the hominid producers possessed a cognitive capacity for which no current analogue exists