Most pristine states formed in the context of competing chiefdoms, when one of the latter succeeded in incorporating its rivals into a larger polity. Some of the processes evident during state formation include chiefly cycling, biased transmission, territorial expansion, and the gaining of competitive advantage. In some archaeological circles, however, it has become fashionable to reject ecological, demographic, and technological processes, and seek agent-based or ideological explanations for state formation. This essay, delivered as the tenth McDonald Lecture, examines five agents who modified ideologies and created states from chiefdoms. It concludes that process and agency are complementary, rather than antithetical, perspectives; thus the latter is unlikely to make the former obsolete.

The gesture-call practices of early hominids were of a different order from those of their primate relatives, the ancestors of present day apes. The Tool-Cue Model postulates how our ancestors might have used tools both as functional instruments and as icons. The central thesis of the model treats communication as action systems mediated by signs, the central communicative action being the action cue: a communicative act that requires further behaviours to be satisfied. Tools are interpreted as framing devices, promoting the emergence of pragmatic/semantic duality. This latter feature is based on grammatical structures that include pragmatic and semantic meanings in the same utterance. Human language, i.e. symbolic pragmatics, appropriated the action cue meaning of tools and, simultaneously, transformed tools into symbolic ‘warrants’ by which modern humans transform both their speech and material behaviours into the types of social activities we intend. Post-Oldowan Lower and Middle Pleistocene lithics serve as empirical evidence in support of the Tool-Cue Model.

The British Iron Age had an enduring set of traditions involving the east– west axis of the sun's path, the sunwise progression of movement and the classification of animals. Although these traditions were manifested regionally in slightly different ways and were modified, contested and restructured during the Iron Age, they provide us with a key to unlock aspects of the symbolism and practices of daily life. The significance of westerly orientations and of pigs in embodying and expressing associations of high status and other social differences were principal features of a strongly hierarchical society whose social differences were otherwise largely muted in terms of material culture distinctions. The cemeteries of East Yorkshire provide a detailed insight into the ordering of these social differences which were, even then, only rarely expressed through grave goods and mortuary elaboration. The burials of the Yorkshire elite are suggestive of a conception of sacred leadership or kingship, which included the symbolic spearing of certain individuals. Animal offerings were used in the structuring of social differences, with pig portions and sheep bones marking thedead of elite and commoner groups respectively.

Drinking and feasting were an integral part of life in Iron Age Europe and the British Isles. The distribution of food and especially drink in prescribed fashion played a key role in establishing and maintaining social relationships. Alcoholic beverages were important consumable status items in prehistoric Europe, serving as a social lubricant as well as a social barrier. The metal, ceramic and wooden vessels required for the preparation, distribution and consumption of these beverages were a vehicle for inter- and intragroup competition, and underwent considerable change, both symbolic and material, through time. This article will attempt a cognitive analysis of the material culture of Iron Age drinking and feasting by integrating archaeological and documentary evidence. The impact of contact with the Mediterranean world, gender configurations, and the ideology of power and patronage will be discussed in relation to changing material culture assemblages.

Long viewed as ‘kitchen middens’, the shellmounds of the San Francisco Bay Area have -provided archaeologists of coastal California insight into the subsistence and ecology of precontact native groups. In this article, the authors develop a framework for understanding the cultural significance of these shellmounds which regards them as intentional cultural features, incorporates social context, and builds on earlier subsistence-focused studies of the shellmounds in order to better appreciate the meaning of the numerous human remains interred therein. A structural analysis is then used to show that the concepts of food and ancestors joined together at shellmounds, so much so that ritual attention to the ancestors was very likely regarded as essential to ensuring a continuing supply of food.

Colour is one of the most prominent features of human experience, but has often been ignored or overlooked in archaeological research. All practising archaeologists are aware of the colour of the materials which they handle — be they stone artefacts, painted pots, prehistoric monuments (frontispiece) or historical buildings. Yet all too frequently these items are robbed of their colour when they are published as black and white photos, abstract plans or reductionist line drawings. Equally discouraging is the fact that original colours are frequently missing or faded, removed by the passage of centuries. We know, for example, that the famous marble Cycladic figurines were originally brightly painted, but few traces of colouring survive. Yet such traces are enough to alert us to the radical transformation which colour could bring to old and faded remains.

In this Viewpoint feature we have invited a range of specialists to consider the meaning of colour in early societies. The intention has been to focus on those societies where evidence of colour is not so readily apparent. Egyptian art and Palaeolithic caves have their place in this debate, but we are also interested in the selection of stones of particular colours for tools or structures, and for the use of colour in textiles; areas in which almost all early societies must have been engaged.

The meaning of colour may be approached at a variety of levels. In literate societies, or those with a rich and detailed iconographic tradition, it may be possible to explore the particular significance of different colours in myths or rituals. Such understanding is more difficult in the case of prehistoric societies, yet even here we can gain some insight into colour symbolism by careful consideration of context, or by cautious appeal to common human experience. Context may suggest that red ochre in burials equates with blood, common experience that yellow is associated with the sun, and blue with the sky or the sea. The value accorded to particular colours can also be indicated by the workmanship and finish which objects received, and the distances that materials travelled: polished jadeite from the Alps to Scotland, or lapis lazuli from Afghanistan to Mesopotamia.

As the following articles demonstrate, all societies are concerned about colour, and such concern can be traced back to at least the Upper Palaeolithic, if not before. To what extent particular colours, such as red or black, have cross-cultural significance, is an altogether more difficult question. Colour awareness and colour sensitivity must however be an integral part of any archaeological analysis concerned with the development and nature of human cognition.