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Although first identified 120 years ago, knowledge of the Toalean technoculture of Middle Holocene Sulawesi, Indonesia, remains limited. Previous research has emphasised the exploitation of largely terrestrial resources by hunter-gatherers on the island. The recent recovery of two modified tiger shark teeth from the Maros-Pangkep karsts of South Sulawesi, however, offers new insights. The authors combine use-wear and residue analyses with ethnographic and experimental data to indicate the use of these artefacts as hafted blades within conflict and ritual contexts, revealing hitherto undocumented technological and social practices among Toalean hunter-gatherers. The results suggest these artefacts constitute some of the earliest archaeological evidence for the use of shark teeth in composite weapons. Keywords: Southeast Asia, Indonesia, Toalean, weapons, residue analysis, use-wear, hafting, Introduction Between c. 8000 and 1500 years ago, the south-western peninsula of Sulawesi was home to the Toalean hunter-gatherers, a group identified from characteristic archaeological assemblages first excavated in 1902 [...]

Author(s): Giles Hamm (corresponding author) [1]; Peter Mitchell [2]; Lee J. Arnold [3]; Gavin J. Prideaux [4]; Daniele Questiaux [5]; Nigel A. Spooner [5, 6]; Vladimir A. Levchenko [7]; Elizabeth [...]

In this paper we report on new research at the iconic archaeological site of Cloggs Cave (GunaiKurnai Country), in the southern foothills of SE Australia's Great Dividing Range. Detailed chronometric dating, combined with high-resolution 3D mapping, geomorphological studies and archaeological excavations, now allow a dense sequence of Late Holocene ash layers and their contents to be correlated with GunaiKurnai ethnography and current knowledge. These results suggest a critical re-interpretation of what the Old People were, and were not, doing in Cloggs Cave during the Late Holocene. Instead of a lack of Late Holocene cave occupation, as previously thought through the conceptual lens of 'habitat and economy', Cloggs Cave is now understood to have been actively used for special, magical purposes. Configured by local GunaiKurnai cosmology, cave landscapes (including Cloggs Cave's) were populated not only by food species animals, but also by 'supernatural' Beings and forces whose presence helped inform occupational patterns. The profound differences between the old and new archaeological interpretations of Cloggs Cave, separated by five decades of developing archaeological thought and technical advances, draw attention to archaeological meaning-making and highlight the significance of data capture and the pre-conceptions that shape the production of archaeological stories and identities of place. [ABSTRACT FROM AUTHOR]

Insects form an important source of food for many people around the world, but little is known of the deep-time history of insect harvesting from the archaeological record. In Australia, early settler writings from the 1830s to mid-1800s reported congregations of Aboriginal groups from multiple clans and language groups taking advantage of the annual migration of Bogong moths (Agrotis infusa) in and near the Australian Alps, the continent's highest mountain range. The moths were targeted as a food item for their large numbers and high fat contents. Within 30 years of initial colonial contact, however, the Bogong moth festivals had ceased until their recent revival. No reliable archaeological evidence of Bogong moth exploitation or processing has ever been discovered, signalling a major gap in the archaeological history of Aboriginal groups. Here we report on microscopic remains of ground and cooked Bogong moths on a recently excavated grindstone from Cloggs Cave, in the southern foothills of the Australian Alps. These findings represent the first conclusive archaeological evidence of insect foods in Australia, and, as far as we know, of their remains on stone artefacts in the world. They provide insights into the antiquity of important Aboriginal dietary practices that have until now remained archaeologically invisible. [ABSTRACT FROM AUTHOR]

Nardoo (scientific name Marsilea spp.) is a small freshwater fern, common across semi-arid and arid Australia. While reported as an important starchy food, albeit requiring complex processing in some regions, it is not well known as a food source in the Pilbara of Western Australia. Here we describe plant residues including megaspores, starch grains, cellulose, and fibres on a portable grinding stone from the surface of a rockshelter in the West Angelas region of the Central Pilbara. These residues display physical characteristics that strongly suggest they derive from nardoo. Given these findings, we encourage researchers to consider nardoo processing and consumption in future ethnobotanical and archaeological studies in the Pilbara. Abbreviations LW: Lynley Wallis; BS: Birgitta Stephenson; PSR: Picro Sirius Red; BIF: banded ironstone formation [ABSTRACT FROM AUTHOR]

The materiality of ritual performance is a growing focus for archaeologists. In Europe, collective ritual performance is expected to be highly structured and to leave behind a loud archaeological signature. In Australia and Papua New Guinea, ritual is highly structured; however, material signatures for performance are not always apparent, with ritual frequently bound up in the surrounding natural and cultural landscape. One way of assessing long-term ritual in this context is by using archaeology to historicize ethno-historical and ethnographic accounts. Examples of this in the Torres Strait region, islands between Papua New Guinea and mainland Australia, suggest that ritual activities were materially inscribed at kod sites (ceremonial men's meeting places) through distribution of clan fireplaces, mounds of stone/bone and shell. This paper examines the structure of Torres Strait ritual for a site ethnographically reputed to be the ancestral kod of the Mabuyag Islanders. Intra-site partitioning of ritual performance is interpreted using ethnography, rock art and the divergent distribution of surface and sub-surface materials (including microscopic analysis of dugong bone and lithic material) across the site. Finally, it discusses the materiality of ritual at a boundary zone between mainland Australia and Papua New Guinea and the extent to which archaeology provides evidence for Islander negotiation through ceremony of external incursions. [ABSTRACT FROM PUBLISHER]

In societies without writing, ethnographically known rituals have rarely been tracked back archaeologically more than a few hundred years. At the invitation of GunaiKurnai Aboriginal Elders, we undertook archaeological excavations at Cloggs Cave in the foothills of the Australian Alps. In GunaiKurnai Country, caves were not used as residential places during the early colonial period (mid-nineteenth century CE), but as secluded retreats for the performance of rituals by Aboriginal medicine men and women known as 'mulla-mullung', as documented by ethnographers. Here we report the discovery of buried 11,000- and 12,000-year-old miniature fireplaces with protruding trimmed wooden artefacts made of Casuarina wood smeared with animal or human fat, matching the configuration and contents of GunaiKurnai ritual installations described in nineteenth-century ethnography. These findings represent 500 generations of cultural transmission of an ethnographically documented ritual practice that dates back to the end of the last ice age and that contains Australia's oldest known wooden artefacts., (© 2024. The Author(s).)