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The interest that a ragpicker takes in rubbish and detritus, as described by Baudelaire and further developed by Benjamin (1999: 350), is not dissimilar to the archaeologist's concern with the remnants, the things left behind, abandoned. When filling the silences of the colonial archive, the archaeologist collects and catalogues everything that has been cast off, everything broken and discarded. Going through these jumbled leftovers, both archaeologists and ragpickers experience a deep intimacy with the objects they encounter: glass beads from a woven bracelet, a shell celt, textile remains of a hat, a ceramic cooking pot, a flint sceptre, an ivory brush handle, a wooden spoon, a bone needle, an iron sword, a rattle. In this way, archaeologists and ragpickers gather and collect other people's experience of textures, shapes, sounds, fear, traumas, joy, sadness and hopes.

Having followed with great interest the latest scholarly literature on ontology-related archaeologies, especially in this journal, this essay will problematise the extractive nature of much of this scholarship in the long-history of Western imperialism, in which Indigenous knowledge has been collected, depoliticised, classified, and then re-signified within Western frameworks.

Archaeologists, like many other scholars in the Social Sciences and Humanities, are particularly concerned with the study of past and present subalterns. Yet the very concept of ‘the subaltern’ is elusive and rarely theorized in archaeological literature, or it is only mentioned in passing. This article engages with the work of Gramsci and Patricia Hill Collins to map a more comprehensive definition of subalternity, and to develop a methodology to chart the different ways in which subalternity is manifested and reproduced.

Studying textile production in the middle Guadiana basin between the seventh and fifth centuries BC, this article reveals the significance of textiles for the development and change of economic complexity in rural societies in Iron Age south-western Iberia. Textiles were at the very heart of the economic transformation of the area in this period. The functional properties of textile tools and their implications for manufacturing different types of threads and woven textiles show that in the seventh and sixth centuries BC the production of textiles was household-based and mostly for self-consumption. From the late sixth century and especially in the fifth century BC, however, the increasing specialisation of textile production and the appearance of workshops heralded new economic relations. By examining textile production and artisans' skills and knowledge, this study reconsiders our understanding of craft production, societal change, and economic complexity among the rural societies of Iron Age Iberia.

  The period between AD 700 and 1500 has been recently labeled as “Africa’s global Golden Age.” This is particularly true for the Shay communities living on the Muslim-Christian frontier in the ninth to fourteenth century AD. Located in the center of the Ethiopian highlands, the Shay faced the expansion of the Christian kingdoms and the advance of the Muslim polities. In an increasingly violent context of religious conversion and war between the two religious powers, the Shay stressed their independence by burying their deceased in collective structures, contrary to the mortuary practices of both Christians and Muslims, and by including precious local and global grave goods in their tombs. The laser ablation inductively coupled plasma mass spectrometry (LA-ICP-MS) analysis of 34 glass beads shows how the Shay communities benefited from the Islamic global trade routes at the time, particularly the Middle East, Egypt, and the Indo-Pacific networks. This article examines the crucial role of global glass beads in the construction of a trans-corporeal landscape among the Shay that served the emergence and consolidation of the social self as a collective identity against their Christian and Muslim neighbors.

The fifth-century BC site of Casas del Turuñuelo in south-western Spain provides unique information on the production and ritual consumption of textiles in Iron Age Iberia. Casas del Turuñuelo was a rural estate centre that was intentionally burned following a banquet and the sacrifice of over 50 domestic animals. Among the offerings are the earliest-known wool textiles and twill weaves on the Iberian Peninsula. This assemblage represents the most diverse textile collection found in the region to date, and provides the first glimpse of the role of textiles in the sacrificial economy of Iberia, and in prehistoric Europe more widely.

In-Between Textiles is a decentred study of how textiles shaped, disrupted, and transformed subjectivities in the age of the first globalisation. The volume presents a radically cross-disciplinary approach that brings together world-leading anthropologists, archaeologists, art historians, conservators, curators, historians, scientists, and weavers to reflect on the power of textiles to reshape increasingly contested identities on a global scale between 1400 and 1800. Contributors posit the concept of 'in-between textiles', building upon Homi Bhabha's notion of in-betweenness as the actual material ground of the negotiation of cultural practices and meanings; a site identified as the battleground over strategies of selfhood and the production of identity signs troubled by colonialism and consumerism across the world. In-Between Textiles establishes cutting-edge conversations between textile studies, critical cultural theory, and material culture studies to examine how textiles created and challenged experiences of subjectivity, relatedness, and dis/location that transformed social fabrics around the globe.

Over the last three decades, there has been wide discussion among archaeologists on the origins of the funerary rituals in South Iberia between the 9th to 6th centuries BC, namely cremations or inhumations. This debate is connected with the existence of social complexity in the region prior to the Phoenician arrival, the emergence of an 'orientalised' elite after contact and the adoption of new objects and practices by the local population. In this paper, the Deleuzian concept of 'deterritorialisation' is linked to the idea of 'borderlands' developed by Gloria AnzaldÃa to analyse South Iberian society. In doing so, I explore indigenous funerary data and challenge the strict division between cremation and inhumation in the region, as well as examine the depth and meaning of changes in funerary rituals for local communities.//Durante las tres últimas décadas, numerosos/as arqueólogos/as han discutido extensamente sobre el ritual funerario original de las poblaciones del sur ibérico entre los siglos IX y VI a.C., esto es, cremación o inhumación. Este debate está además conectado con la existencia o no de complejidad social antes de la llegada fenicia, con la aparición de una élite \"orientalizada\" y con la adopción de nuevos objetos y prácticas por las poblaciones locales. En este artículo hago uso del concepto deleuziano de \"desterritorialización\" y lo asocio con el de \"frontera\" desarrollado por anzaldúa para interpretar la sociedad del Sur Ibérico. Para ello, analizo la evidencia funeraria indígena y cuestiono la división estricta entre cremación e inhumación en la región; así como examino la profundidad y significado de los cambios funerarios en las comunidades locales. Reprinted by permission of the Departamento de Prehistoria, Universidad Complutense