In this chapter, we outline recent trends in the global debate on urbanism and seek to locate Trypillia megasites within that debate. We pinpoint a tipping point in our understanding of megasites, leading to a definitive break from the Maximalist position of very large, permanent, all-year-round occupations to alternative, shorterterm or seasonal positions based upon three models of Nebelivka settlement-the Distributed Governance Model, the Assembly Model and the Pilgrimage Model. Using Ben Anderson's concept of 'imagined communities', we try to imagine the possibility of creating a megasite for the first time, leading to the development of a theoretical framework for such a creation. We develop the notion of the Trypillia Big Other, relating it to Bourdieu's habitus. We also introduce the methodologies specific to each of the eight Project research questions, which sought to deliver a complete geophysical plan of Nebelivka, a welldated internal sequence for the megasite, the local and regional settlement contexts for the megasite, an assessment of the human impact of a megasite on its landscape, the experimental construction, burning and excavation of a 'Neolithic' house, an interpretative model of the growth and decline of Nebelivka, its architecture and artifacts, and the placing of Trypillia megasites in the context of global urbanism. 15 'PPNB' stands for the Pre-Pottery Neolithic B period, in which domesticated plants and animals are used but no pottery was made (Simmons 2007).
This article is based on an EAA session in Kiel in 2021, in which thirteen contributors provide their response to Robb and Harris's (2018) overview of studies of gender in the European Neolithic and Bronze Age, with a reply by Robb and Harris. The central premise of their 2018 article was the opposition of ‘contextual Neolithic gender’ to ‘cross-contextual Bronze Age gender’, which created uneasiness among the four co-organizers of the Kiel meeting. Reading Robb and Harris's original article leaves the impression that there is an essentialist ‘Neolithic’ and ‘Bronze Age’ gender, the former being under-theorized, unclear, and unstable, the latter binary, unchangeable, and ideological. While Robb and Harris have clearly advanced the discussion on gender, the perspectives and case studies presented here, while critical of their views, take the debate further, painting a more complex and diverse picture that strives to avoid essentialism.
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This chapter introduces the fragmentation premise — the idea that the deliberate breakage of a complete object and the re-use of the resultant fragments as new and separate objects ‘after the break’ was a common practice in the past. It also summarizes the main implications of the fragmentation premise for the study of enchained social relations and of the creation and development of personhood in the past. Enchained relations connect the distributed elements of a person's social identity using material culture. These concepts of fragmentation, enchainment and fractality are used to think through some of the earliest remains of objects in the world. Following the philosopher David Bohm, the discussion supports the co-evolution of fragmentation in both consciousness and in objects, and compares Bohm's three-stage ideas to Mithen's model of cognitive evolution and Donald's model of external symbolic storage.
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