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The paper examines the use of the term "shamanism" in archaeology and develops criteria for identifying shamanism in archaeological contexts. The focus is on the site of Göbekli Tepe, which offers rich iconographic finds and serves as a case study. It discusses whether Göbekli Tepe can be interpreted as shamanistic and whether it is a place of institutionalized religion. The description describes a shamanic healing ceremony among the Evenki. The shaman makes contact with the spirit world during an altered state of consciousness and is accompanied by helping spirits. Shamanism is seen as a practice that encompasses various tasks such as healing, divination, and the preservation of myths and traditions. Shamanism can be found in various cultures and social contexts and is based on animistic ontologies that emphasize a close relationship between humans and animals. The boundaries between humans and animals can be crossed, but this also carries dangers. Animistic ontologies determine the conception and representation of the world and can be recognizable in archaeological finds. The text describes the relief images and anthropomorphic sculptures at the early Neolithic site of Göbekli Tepe in Turkey. The relief images depict various animals such as snakes, birds, bears, and leopards, with the movements of the animals often aligned with the center of the buildings. The sculptures are more naturalistic and use stylization techniques, especially in the depiction of faces. The faces have a T-shaped forehead and nose and show different expressions through the depiction of eyes and mouth. The bodies of the sculptures follow certain principles of representation, such as unnaturally curved arms and oversized hands. Other anthropomorphic sculptures from Göbekli Tepe show similar features to the Urfa figure, such as leaning back of the head and looking upwards. There are also zoomorphic sculptures, of which 102 are currently known. The animal representations at Göbekli Tepe are mainly limited to felids (probably leopards: 30), wild boars (21), and birds (12). Other animals such as bears (4), turtles (3), aurochs (2), and rams (1) are less common. Larger sculptures are usually identifiable to the species, while smaller representations (10 cm and below) are often generic "quadrupeds." The animal representations exhibit certain features such as detailed heads of felids and wild boars with emphasized teeth and tusks. The bodies often have few details, while the ribs are strongly emphasized in some animals. The study deals with shamanism at the early Neolithic site of Göbekli Tepe in Turkey. Various depictions of shamans and shamanic practices are analyzed, including the use of masks, garments, and staffs. It is noted that shamanism played an important role in the early Neolithic period of Göbekli Tepe. The study examines various artifacts that indicate a connection to shamanism at the early Neolithic Göbekli Tepe. "Nemrik scepters" are mentioned, which may have been shamanic staffs. There are also indications of musical instruments such as bullroarers and flutes that had a ritual function. In addition, sculptures are discussed that may represent spiritual beings, as well as amulets, jewelry, and other objects associated with shamanic practices. [Extracted from the article]

The essay "Burying the Heroes: Identifying the Archaeological Background of the Homeric Burial" by Antonis Kourkoulakos discusses the historical and cultural significance of Homeric burial customs. The author argues that Homeric burial customs are the result of a mixture of traditions, contemporary customs, and collective memory. By examining archaeological findings and written sources, possible origins of Homeric burial customs are proposed. It is noted that burial practices in Anatolia show similarities to Homeric traditions, particularly regarding cremation and the use of urns. There are also similarities between the burial tradition in the Iliad and archaeological findings in Greece, the Aegean, and the Balkans. It is speculated that these similarities could indicate a connection between the Mediterranean and Central European regions. The western Balkan region appears to have been the area where the tumulus tradition originated and spread over a large area in the following centuries. Therefore, the epics are not only a marvel of early Greek poetry, but rather an example of the first truly "European" (and indeed Anatolian) literary work. [Extracted from the article]

The article "Ghost Children: Delayed Personhood and Culturally Specific Models of Childhood in Western Anatolia" examines the burial practices of infants and children in Anatolia during the seventh to third millennia BC. It is noted that infants and children were not considered fully human beings in most societies until a certain age. The authors argue for the construction of culturally specific models of infancy based on archaeological evidence in Anatolia and beyond. It is emphasized that the burial of children and infants in settlements during the Anatolian Chalcolithic and early Bronze Age is not "deviant burial," but rather a form of "delayed personhood." The burial practices of children and infants within settlements were widespread in Anatolia during the Chalcolithic and early Bronze Age. [Extracted from the article]