Abstract:Remote-sensing analysis of open-source satellite imagery has identified a major, new distribution of undocumented hunting kite structures in northern Arabia. This new data has important implications on the environmental viability of hunting and on possible settlement patterns during the early and middle Holocene. Running across the eastern side of the Nafud Desert in Saudi Arabia, this research has identified star-shaped kites in a distribution that continues on to southern Iraq. From a broader perspective, th… Show more
“…Long-term perceptions, memories and beliefs are evident in a range of site types composing the constructed landscape in the Tzuriaz area and elsewhere in the Middle East deserts (e.g. Fradley et al 2022; Haiman 1992; Hill et al 2020; Thomas et al 2021). Examples according to the types of construction and imprint are discussed below.…”
Section: Discussionmentioning
confidence: 99%
“…As stated above, the kites are huge constructions and larger than any other structures in the desert. It has been suggested that their size and complexity were meant to reflect monumentality, as sometimes they were larger than the functional needs and thus ‘an expression of status, identity and territoriality’ (Fradley et al 2022, 10). The kites were territorial expressions during their use, and the construction of tumuli on them reflects symbolic continuity even after their abandonment as hunting devices.…”
Past and present cultures perceive their natural landscape as an integral and vital component of their complex worlds, while particular landscape features and associated monuments built in selected locales become sacred and revered through stories, legends and rituals embedded in mundane and ceremonial events. The hyper-arid Har Tzuriaz area in the southern Negev, Israel, offers a case study of culture-geographic continuities over a chronologically cumulative archaeological sequence. The large set of well-preserved structures located adjacent to water sources, a massive escarpment and a major desert crossroads includes campsites, cult sites, rock-art sites, cairn fields and one desert kite (a large game trap). Cultural continuities and change can be traced from the sixth millennium bce through recent times, reflecting a dynamic system of meanings and interpretations of both the natural and the built landscape within one particular sacred area in the desert. These phenomena are exemplified in archaeological analyses of an open-air shrine, burial cairns, an isolated desert kite and a precise engraving of that kite dated 5000 years later, all in the general context of a dense concentration of surveyed sites.
“…Long-term perceptions, memories and beliefs are evident in a range of site types composing the constructed landscape in the Tzuriaz area and elsewhere in the Middle East deserts (e.g. Fradley et al 2022; Haiman 1992; Hill et al 2020; Thomas et al 2021). Examples according to the types of construction and imprint are discussed below.…”
Section: Discussionmentioning
confidence: 99%
“…As stated above, the kites are huge constructions and larger than any other structures in the desert. It has been suggested that their size and complexity were meant to reflect monumentality, as sometimes they were larger than the functional needs and thus ‘an expression of status, identity and territoriality’ (Fradley et al 2022, 10). The kites were territorial expressions during their use, and the construction of tumuli on them reflects symbolic continuity even after their abandonment as hunting devices.…”
Past and present cultures perceive their natural landscape as an integral and vital component of their complex worlds, while particular landscape features and associated monuments built in selected locales become sacred and revered through stories, legends and rituals embedded in mundane and ceremonial events. The hyper-arid Har Tzuriaz area in the southern Negev, Israel, offers a case study of culture-geographic continuities over a chronologically cumulative archaeological sequence. The large set of well-preserved structures located adjacent to water sources, a massive escarpment and a major desert crossroads includes campsites, cult sites, rock-art sites, cairn fields and one desert kite (a large game trap). Cultural continuities and change can be traced from the sixth millennium bce through recent times, reflecting a dynamic system of meanings and interpretations of both the natural and the built landscape within one particular sacred area in the desert. These phenomena are exemplified in archaeological analyses of an open-air shrine, burial cairns, an isolated desert kite and a precise engraving of that kite dated 5000 years later, all in the general context of a dense concentration of surveyed sites.
“… (A) Map showing the location of Umm Jirsan and key sites mentioned in the text, as well as the range of mustatils and desert kites [ 16 , 17 , 20 , 24 , 27 , 39 ] and (B) pendant tombs (black lines and dots) in the Harrat Khaybar [ 31 ]. (C) Location of newly identified archaeological sites are shown in the inset: (A) stone structures (25.6087 N, 39.7502 E, 25.6020 N, 39.7289 E, and 25.5728 N, 39.7330 E); (B) ‘bow-tie’ shaped structure (25.6091 N, 39.7470 E); (C) lava tube collapse with rock art (25.5879 N, 39.7702 E); and (D) Umm Jirsan D area.…”
Recent advances in interdisciplinary archaeological research in Arabia have focused on the evolution and historical development of regional human populations as well as the diverse patterns of cultural change, migration, and adaptations to environmental fluctuations. Obtaining a comprehensive understanding of cultural developments such as the emergence and lifeways of Neolithic groups has been hindered by the limited preservation of stratified archaeological assemblages and organic remains, a common challenge in arid environments. Underground settings like caves and lava tubes, which are prevalent in Arabia but which have seen limited scientific exploration, offer promising opportunities for addressing these issues. Here, we report on an archaeological excavation and a related survey at and around Umm Jirsan lava tube in the Harrat Khaybar, north-western Saudi Arabia. Our results reveal repeated phases of human occupation of the site ranging from at least the Neolithic through to the Chalcolithic/Bronze Age. Pastoralist use of the lava tube and surrounding landscape is attested in rock art and faunal records, suggesting that Umm Jirsan was situated along a pastoral route linking key oases. Isotopic data indicates that herbivores primarily grazed on wild grasses and shrubs rather than being provided with fodder, while humans had a diet consistently high in protein but with increasing consumption of C3 plants through-time, perhaps related to the emergence of oasis agriculture. While underground and naturally sheltered localities are globally prominent in archaeology and Quaternary science, our work represents the first such combined records for Saudi Arabia and highlight the potential for interdisciplinary studies in caves and lava tubes.
“… 11 ], and rock art sites [ 12 ], while mobility patterns can be inferred from occupation sites [ 1 , 13 ]. Hunting is evident in the sparse faunal record (see above), and also in the presence of large hunting structures, known as kites [ 14 ]. To date, there is only sporadic evidence of pigment use in northern Arabia.…”
Section: Introductionmentioning
confidence: 99%
“… 15 ]. The use of large-scale traps, which has recently been documented on the north-eastern edge of the Nefud Desert [ 14 , see also 16 ] certainly suggests large quantities of meat may have required processing and preservation to facilitate storage or trade of surplus.…”
Archaeological sites with surface hearths are a ubiquitous feature across the arid zones of the Arabian interior. At Jebel Oraf, in the Jubbah basin of the Nefud Desert of northern Arabia, numerous grinding stone fragments were found in association with hearths, though the original purpose of these stones was unclear owing to the poor preservation of faunal and botanic remains. Here we describe results from use-wear analysis on five grinding tools at Jebel Oraf, demonstrating that such artefacts were used during the Neolithic for plant processing, bone processing, and pigment production. Grinding stones were often broken up after initial use and fragments were subsequently re-used for alternative purposes, before finally being placed on hearths or discarded. More specifically, plants were ground or prepared and possibly cooked in the hearths, and bones were processed as well. The analyses also highlight the importance of pigment processing at Neolithic sites and provide a link to painted rock art. The frequent use of pigment in the archaeological record suggests that pigment was widely used, and that Neolithic painted art may have been more common than the surviving images suggest.
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