Archaeology of Turkey

Alla fine del secondo millennio a.C., genti provenienti da varie parti della Grecia si stabilirono sulla costa occiden-tale dell'odierna Turchia, dando vita alle principali città dell'Eolia e della Ionia. Mileto, Efeso, Focea e Smirne, per ricordare le più note, furono città destinate a svolgere un ruolo fondamentale nella storia del Mediterraneo. Tra esse era Cuma, considerata dal geografo Strabone, vissuto nel I secolo a.C., la metropoli delle città eoliche insieme alla vi-cina Lesbo. Fondata su due colline, la città godeva di una felicissima posizione su un formidabile porto naturale, al-l'interno del Golfo Eleatico (oggi Golfo di Çandarli, l'antica Pitane). Cuma, però, non è stata una città fortunata, sia per le vi-cende naturali che l'hanno ripetutamente colpita, come i di-sastrosi terremoti del 17 e 94 d.C., sia per la cattiva nomea da cui furono accompagnati i suoi abitanti nell'antichità e che ne hanno oscurato in parte i meriti, sia, infine, per le continue spoliazioni e le violente trasformazioni che la città e le sue immediate vicinanze hanno subito in anni recenti, per soddisfare le esigenze di un'inarrestabile industrializza-zione dell'area. Già dal titolo del saggio, composto da due asserzioni contrastanti tramandate delle fonti antiche, emerge una delle contraddizioni che hanno influito sulla fama della metropoli eolica. Se, infatti, la tradizione ha insistito su una valutazio-ne negativa degli abitanti di Cuma eolica, ritenuti stupidi, d'altra parte non ha potuto fare a meno di ricordare, con Strabone, la grandezza e la nobiltà della città.

I realized two Göbeklitepe two-faced(double headed) figurines on  Prof.Erdinç Bakla’s Göbeklitepe pinterest panel. These two Göbeklitepe figurines were so similar with İstanbul Paleolithic two-faced figurine that I found in İstanbul. Then I decided to review this 10th article and publish this 3rd verion of 10th article.
          I was speaking with a 80-90% possibility. But now I am speaking with 99% possibility. The root of the Göbeklitepe Culture is İstanbul Maritime PaleoCulture that I discovered 3.5 years ago and ı published 13 articles about it.
          We added two new Two-faced Göbeklitepe figurines to 9th section of this 3rd version of 10th article. We showed the similarity of İstanbul double headed figurine and Göbeklitepe double headed figurines by showing them side by side.
          Moreover, I delated the photograph of Erdinç Bakla’s reproduction sculpture in the 9th section. Because it is not the photograph of original Göbeklitepe two headed sculpture. And I don’t want to mislead readers.
          I added Klaus Schmidt’s drawing of this two headed Göbeklitepe sculpture from  Klaus Schmidt’s article on Researchgate instead of E.Bakla’s reproduction.
          And We added 3 Göbeklitepe animal figurines, which are so similar with İstanbul Paleolithin animal figurine, into the 10th section of this 3rd edition.
          Now, The 10th article is more reliable and strong with this third version.
          We showed that the root of the Göbeklitepe Culture is İstanbul Maritime PaleoCulture that I discovered 3.5 years ago  by means of Arrowhead/spearhead geometries, production methods and art types  samenesses
            I used brackets for the word “possible”  in the caption of this 3rd version because of the cleared situation.
          When we look at the whole article, We showed that the roots of Çatalhöyük and Göbeklitepe which are the most developed Neolithic Cultures of Anatolia are  İstanbul Maritime PaleoCulture by means of same 5 spearhead geometries which are same between İstanbul Maritime PaleoCulture and Göbeklitepe/Çatalhöyük, and “fine paralel pressure flaking” which is common speciality between these cultures and the most developed Neolithic production method, and so special art types layered reliefs and two-faced figurines which we cleared in this 3rd version.
        There was a question about the meaning of T-shaped Göbeklitepe pillars.
          From this  two-faced Göbeklitepe figurine, It seems that  Göbeklitepe T-shaped pillars could be simplified  and big form of  two-faced Göbeklitepe figurines. The possibility of this at this stage is 70-80%.  Another culturel bomb.
          We added a T shaped Göbeklitepe pillar on which an arm and  hand carved as a support data.
          The root of the T-Shaped Pillars of Göbeklitepe could possibly be the two faced Göbeklitepe Figurines. I am saying this with a 70-80% possibility.
          Meanwhile, newly found  archaeological layers ın Istanbul show one more time that how a technical based  “Inscription Science and Archaeology Research Institute” which  I prepared its Project with  5 version (4 revision)  is necessary  for Istanbul. Archaeological datings and other measurements of Istanbul Paleolithic artifacts  such as material determinations  will take place  in its laboratuaries,  and  this research institute will educate MSc and PhD  students for continuity. 
        These archaeological Layers are the Neolithic Layer which include Kurgan type burials in Beşiktaş, some  archaeological  layers unearthed during the construction excavations in Kadıköy and an archaeological layer in which there are wall structures in Moda.
        And also, the necessity of establihment a new  “Natural History and Archaeology Musem”  in Kadıköy region  is increasing as we said before.

Sundials in Roman and Byzantine Mosaics (1st – 9th Century AD). A scientific monograph. The sundials on ancient mosaics have not been the subject of scientific studies so far. The author has gathered together  in this  publication  the sundials  already known (Torre Anunzaiata, Sarsina, Trier, Saint-Romain-en-Gal, Antioch and Brading; Figs. 1, 2, 4, 5, 7, 9) and those which have  not  previously  been  identified.  Thanks  to  the author’s  new  identifcations,  the  catalogue  has  been enlarged  by  six  new  sundials (Grand,Tarsus, Antiochia – interpreted by H. Pamir; Figs.  3, 6,  8, and 10. Tayibat al-Imam, Jerusalem and Umm al-Rasas (Sebastis); Figs. 10, 11, 12) and three monumental gnomes-columns with multiple functions that were used as monumental sundials [Madaba (Jerusalem), Umm al-Rasas (Kastron Mefaa) and Rome (Jerusalem); Figs. 13–15]. In addition, recognizing fully John H. Humphrey’s  interpretations,  the  author  enriches  the catalogue  by  eight  ancient  mosaic  representations  of obelisks in  circuses (Lyon, Barcelona, Volubilis, Piazza Armerina - two mosaics, Girona, Carthage and Gafsa; Figs.  16–23).  They  performed the roles of monumental sundials. In this way, the catalogue includes  twenty-three  mosaics with  the representations of sundials. They come from the Western and Eastern Provinces of the Roman Empire. The first mosaic is dated to the beginning of the 1st century AD and the last dates to the 9th century AD. The author, after  a  short  description  of each monument,  summarizes the issue discussing the role of sundials in Roman and Byzantine society, their complex signifcance and symbolic dificult linked with the progress of time on which nature and human life are dependent. See Pdf : https://www.academia.edu/22653583/

This chapter considers the evidence for urban life and urban change at Aphrodisias in the long sixth century, drawing in particular on the evidence from recent excavations in the ‘Place of Palms’ that shows late antique rebuilding of the monumental pool and the surrounding colonnades there, which can be associated also with evidence for repairs to the Hadrianic Baths, the North Agora, the bouleuterion, and parts of the city wall shortly before or around AD 500. This enormous building and repair programme speaks eloquently to the vitality of urban life at Aphrodisias as the sixth century opened. Gameboards and graffiti around the rebuilt pool shed light on the use of this public space during the sixth century, while epigraphic and archaeological evidence allow us to trace further changes to the monumental architecture of the city centre. These include the construction of a header tank to continue supply to pressurised fountains around the monumental pool, perhaps in the reign of Justinian, and the apparently contemporary creation of a street fountain (‘Gaudin’s Fountain’) elsewhere in the city; and evidence for continued use of and repairs to the monumental Hadrianic Baths, whose floor paving was repaired and re-set as late as AD 610 or after. Finally, the end of the monumental city in the early seventh century is discussed, and its possible connection with the Persian invasions of Asia Minor; a series of burned deposits suggest multiple conflagrations around the city in the period AD 614–616, and the recent excavations show that these fires were followed soon afterwards by an earthquake. There is evidence for an organised clean-up of much of the destruction debris, showing some continued civic organisation, but thereafter the city never regained the monumentality it had had before.

Hürmüzlü, B., Akaslan, M., Köker, H., de Jong, L., Ayaşan, M., Sönmez, B. & Köker-Atav, İ2018, "Work at the Ancient City of Seleukeia Sidera in 2017 - Seleukeia Sidera Antik Kenti 2017 Yılı Çalışmaları", Anmed. News Bulletin on Archaeology from Mediterranean Anatolia (Anadolu Akdenizi Arkeoloji Haberleri Bülteni), vol. 16, pp. 234-241.

Extract from Bayliss, R. 2001. Provincial Cilicia and the Archaeology of Temple Conversion, PhD Thesis, Newcastle University

In this paper I will examine the archaeology of provincial Cilicia, a relatively small region, but with an extraordinary wealth and diversity in the material remains from the Early Byzantine period.

I will discuss collectively a group of sixteen churches, for which temple origins have in the past been argued.

The purpose of my study is essentially twofold.

First, I wish to investigate further some of the key issues raised in the first half of this thesis, through a detailed study of individual monuments. This will enable the evaluation of an archaeological approach to issues of conversion technique, tradition, and the chronology of conversion.

The second objective is to assess the arguments and evidence that scholars have presented to demonstrate that the churches in question were in some way influenced by the pre-existence of a pagan temple. My investigation will provide a case study on the diagnostic features of temple conversion and enable us to evaluate these assertions.

All illustrations referenced can be found in Volume 2 of my thesis.

Simpson, E. “The Throne of King Midas.” In The Ancient Throne: The Mediterranean, Near East, and Beyond, from the 3rd Millennium BCE to the 14th Century CE. Edited by Liat Naeh and Dana B. Gilboa, 135-149. Proceedings of the Workshop held at the 10th ICAANE in Vienna, April 2016. Oriental and European Archaeology 14. Vienna: Austrian Academy of Sciences, 2020.

For the interpretation of mythological subjects In the Roman funerary art the author systematically applies the analysis of the Key of Dreams by Artemidorus of Daldis, Greek author of the Antonine period. The funerary art was studied before by F. Cumont and A.D. Nock, and they both discussed also some dreams chosen from the manual of Artemidorus. The comparison of the principles of the analysis of dreams (mental images) with the principles that we encounter in the iconography gives interesting results. This approach has never previously been attempted. To support his argument, the author studies not only numerous decorated sarcophagi but also a series of funerary inscriptions.

The frequent presence of medieval settlements and cemeteries on prehistoric mounds in the Near East shows that these places assumed renewed significance after having lain abandoned for hundreds of years. Although medieval mound occupations are widely documented, and in some cases researched in detail, there has been limited study of their broad-scale distribution, chronology and attributes. An assessment of excavated sites across Turkey sheds light on aspects of Byzantine, Islamic and Turkish landscape history and considers what made mounds attractive to medieval populations. The analysis reveals geographic and temporal patterns in settlement, agriculture and burial practices. Having been either depopulated during late antiquity or uninhabited since the Iron Age or earlier, mounds became important features in the medieval settlement system. There is a prevalence in southeastern Anatolia during the 12th and 13th centuries, when small communities inhabited compact, high density living and working areas, often encircled by fortification walls. In central and southern Anatolia, mounds were occupied intermittently between late antiquity and the middle ages. Cemeteries were established in a variety of geographical and cultural contexts throughout the long medieval millennium. While the elevation, environment and location of mounds offered strategic and economic benefits, the raised ground also had symbolic importance which may have derived from the status of inhabiting and controlling ancient places.

Anadolu'nun Tarihöncesi Höyüklerindeki Ortaçağ Varlığı

Yakındoğu'daki prehistorik höyüklerde, Ortaçağ yerleşim ve mezarlıklarının yoğun bulunması, bu yerlerin terk edildikten yüzlerce ya da binlerce yıl sonra bile aynı önemi taşıdıklarını göstermektedir. Höyüklerde Ortaçağ tabakalarının varlığı büyük oranda biliniyor olmasına karşın, bunların genel dağılımları, tarihlendirilmeleri ve işlevleri hakkında çok az çalışma vardır. Türkiye'deki kazısı yapılmış 76 yerleşim hakkındaki bir değerlendirme, Bizans, İslam ve Türk coğrafyasının tarihine ışık tutacak ve Ortaçağ halklarının, höyükleri yerleşim için uygun bulmalarının sebeplerini göz önünde bulundurmayı sağlayacaktır. Araştırmalar, geç Antik ve geç Ortaçağ dönemleri boyunca yerleşim modellerini, tarım ve ölü gömme uygulamalarını ortaya çıkartmaktadır. Roma Dönemi'nden sonra nüfusu azaltılmış ya da Demir Çağ veya öncesinden beri iskân görmemiş olsa da bu höyükler sonradan barınma, tarım, üretim ve merasim için kullanılan yerleşim sisteminin odak noktası haline geldiler. Doğu Anadolu'da 11. ve 13. yüzyıllar arasında küçük halk gruplarının yoğun olarak sur duvarı ile çevrili ikamet ve çalışma alanlarında yaşadıkları dönemde höyük yerleşimleri yaygındır. Orta Anadolu'da höyük yerleşimleri çoğunlukla 7. ve 11. yüzyıllar arasına tarihlenmektedir. Mezarlık alanlarının, çeşitli coğrafi ve kültürel bağlam içinde tüm Ortaçağ boyunca höyükler üzerine kurulmuş olması höyüklerin sembolik önemleri kadar pratik yararları da olduğunu göstermektedir.

Between 2004 and 2009 the Bay of İskenderun Landscape Archaeology and Survey Project conducted six seasons of survey, focusing on the Issos, İskenderun, and Arsuz Plains. In the course of our work, 200 archaeological sites were documented in this previously under-explored region of Cilicia. Our surveys revealed that two neighboring sites, Dutlu Tarla and Dağılbaz Höyük, served as the principal settlements in the İskenderun Plain during most of the Bronze and Iron Ages. Considered together, they dominated the human landscape of this region for nearly three millennia. In our contribution in honor of Marie-Henriette and Charles Gates, we present the results of our investigation at these two sister sites and their role in the İskenderun Plain. We also critique the various approaches we employed during the course of our investigations
at these sites, which included both extensive and intensive survey methodologies.

The late Antique mosaic of Orpheus decorated a small room, approximately 18 m2 in area, connected with two even smaller ones, in 4 m2 and the other 2 m2 in area, belonging most likely to a small funerary chapel (or tomb) discovered in the ancient necropolis by the Damascene Gate in Jerusalem; it was discovered in 1901 by H. Vincent.
The author proposes a new interpretation of the iconographic program of the Orpheus myth used by wealthy Christians in a sepulchral context (see Olszewski M.T. «Orphée endeuillé de la mosaïque funéraire de Jérusalem», in Rey Mimoso-Ruiz, B. ed., Actes du colloque «Orphée entre Soleil et ombre», à l’Institut Catholique de Toulouse du 16 au 17 novembre 2007, Inter Lignes, numéros spécial – mars 2008, pp. 205-214, 226). He also proposes a new interpretation of the role Orpheus played in Roman funerary art, concentrating on the importance of the play on words and the visual and textual punning that was popular in ancient art and especially in funerary art. He rejects the popular interpretation of Orpheus as Christ in the Roman catacombs and proposes to interpret the image as that of Orpheus, bard of the departed souls, without any ahistorical connection with Christ. The program of the mosaic from Jerusalem is thus explained as a play on the words Orpheus-orphanos and Chiron (Chi-Rho) and Pan [Παν(τοκράτωρ)].The frequently used Christian funerary formula of resting in peace, Christ or the Lord corresponds
perfectly with the mood created around the mythical bard.
Orpheus’ universal role as singer and musician moving even the most stony of hearts, extolling the beloved departed, is absolutely justified in the context of a 6th-century Christian tomb. Orpheus is a popular and neutral figure, meaning that in effect it does not constitute a threat to Christian theology and can be tolerated by the educated Christians of Jerusalem.

The medicinal use of narcotics has a long history, extending back thousands of years, but installations for the ingestion of such substances are rarely preserved. One such installation was found in the Ottoman (fifteenth–seventeenth centuries) levels at Kaman-Kalehöyük, a multi-period settlement mound in central Turkey. Excavations of an Ottoman tandır or ventilated earth-oven have revealed a concentration of charred henbane seeds that suggest the hearth had been used for medicinal fumigation. Henbane smoke was a traditional treatment for relieving toothache and other maladies, but this is the first archaeological evidence for the practice in Asia.

(co-authored with Dr Sachihiro Omura)

The majority of Turkish properties inscribed on the World Heritage List and the Tentative List are archaeological sites. Those on the main list range chronologically from prehistory to the Middle Ages, and geographically from remote mountaintops and highlands to accessible natural and urban areas. This article outlines visitor and local community engagement strategies that have been developed on the basis of these temporal and spatial particularities to enable quality experiences while ensuring site protection and contributing to sustainable local development.

Kasara is an ancient settlement on the Bozburun peninsula, the ancient Chersonesos, on the southwest coast of Turkey. During the early Hellenistic to early Roman Imperial era, this region was among the Rhodian territories on mainland Anatolia known as Rhodian Peraia. The settlement, at the isthmus of the peninsula, had access to two harbors. An underwater survey of the northern harbor, Asardibi, yielded a variety of ceramic artifacts and other archaeological evidence related to the use of the anchorage, an analysis of which provides insight into the commercial and cultural connections of Kasara.

Vertical transhumance is a crucial animal management strategy that provides livestock with fresh pasture on a seasonal basis while simultaneously expanding the scale of landscape usage by the pastoralist component of complex agro-pastoralist societies. Here, we explore the use of vertical trans-humance in Anatolia during the Early and Middle Chalcolithic periods (6200e4500 cal BC), a time of socio-political transformation that presaged the rise of early state level societies in the region supported by a pronounced intensification in the exploitation of domesticated sheep and goats for their wool e a valuable commodity. We examine the carbon (d 13 C) and oxygen (d 18 O) composition of sequentially sampled tooth enamel from Chalcolithic sheep and goats from K€ os¸k H€ oyük. The pattern of inverse cyclical isotopic variation characterized by high summer season d 18 O values coincident with low d 13 C values suggests livestock were moved to moist, high elevation pastures supporting 13 C-depleted graze during the summer months or supplied with 13 C-enriched fodder during the winter months. Inter-individual variation in absolute d 18 O values and the amplitude of intra-tooth oxygen isotopic change reflects either differences in the spatial location of pastures, differences in the relative contribution of 18 O enriched leaf water to caprine body water, or a combination of both. The incorporation of pasturing strategies involving vertical transhumance into livestock management systems, in conjunction with zooarchaeological evidence for increasing pastoral specialization and wool production at K€ os¸k H€ oyük, suggests an intensification of smallstock production that provided important economic support for increasingly complex political landscapes.

Three Roman cemeteries have been excavated at Gordion between 1950 and 1994, the largest of which is Gordion’s Common Cemetery, a multi-component necropolis whose use extended between the early Bronze Age and Late Roman period.  Amid Hittite pithos burials, the tumuli of the Phrygian kings and nobles, and simple Lydian and Persian inhumations, 51 graves could be positively dated to the 1st-5th centuries CE through a comparative analysis of grave orientation, construction type, skeletal placement, and the funerary objects.  Six types of burial construction were identified among the graves, several of which display clear evidence of Romanization and have parallels found primarily in the Crimean and Danubian regions.  Nearly a third of these graves contained the remains of hobnailed boots, and over the past decade new finds at the site (e.g. Roman weapons, armor, a barracks building, the tombstone of an auxiliary soldier) have confirmed the presence of soldiers at this small Roman settlement.  The Roman graves of the Common Cemetery are thus significant for allowing us to examine non-elite burial traditions in central Anatolia as well as interregional transference of funerary practices by members of the Roman military.

For additional details, see: “The Roman-period Cemeteries at Gordion in Galatia”.  Journal of Roman Archaeology 20 (2007) 299–320.

Program of joint workshop between Keramos and the Levantine Ceramics Project (www.levantineceramics.org) on “Ceramic Wares of Turkey from the Archaic to the Roman eras (7th c. BCE – 6th c. CE),” held Thursday, May 17th – Friday, May 18th, 2018 at Ege University, Izmir. This is the first step towards developing a kind of illustrated dictionary of wares and ware families for the pottery of Archaic, Achaemenid, Hellenistic, and Roman Turkey.

La majorité des biens turcs inscrits sur la Liste du patrimoine mondial et sur la liste indicative de la Turquie sont des sites archéologiques, datant chronologiquement de la préhistoire au Moyen-Âge. Géographiquement, ils sont situés aussi bien dans des montagnes et de hauts plateaux isolés que dans des zones naturelles accessibles ou des zones urbaines. Cet article expose les stratégies mises en place pour encourager l’intérêt des visiteurs et des communautés locales envers ces sites, en fonction des particularités temporelles et spatiales de chaque site, afin de proposer des expériences de qualité tout en assurant la protection de ces biens et en contribuant à un développement local durable.

Octagonal intaglios represent a curious, relatively rare gemstone category within museum and private collections.  Dating to late Roman imperial period (2nd-4th centuries AD), they bear a wide range of conventional pagan and early Christian symbols and inscriptions.  These eight-sized gems have received little scholarly attention, however, and their exact provenance has remained elusive.  During the 1950s, excavation at Gordion in central Turkey unearthed 51 Roman graves, within which were recovered nine rings of gold, silver, iron and bronze with carved intaglios.  One-third of the gemstones are octagonal, providing this rare type with a secure archaeological context.  A rising number of newly excavated and published examples from the past decade have raised the possibility that these octagonals are the product of an unknown central Anatolian workshop, one which catered to a mixed pagan and Christian clientele.

For related article, see: “The Octagonal Gemstones from Gordion: observations and interpretations.”  Anatolian Studies 64 (2014) 163–97.

Aspendos, often mentioned for its Roman theatre, is probably best known for its peculiar aqueduct system serving the city. This article presents the Aspendos Aqueduct Research Project, initiated by drs. H.P.M. Kessener. The water, coming from the mountains in the north, crossed a valley before arriving at the acropolis of Aspendos. In order to avoid the construction of a very high bridge, the water was lead by means of an inverted siphon. The stone pipeline ran over two hydraulic towers. The purpose of these two hydraulic towers is not yet clear, nor have the header and receiving tank of the siphon been identified. Beside the inverted siphon, the project is also concerned with the supply of the aqueduct and the urban distribution of the water it carried.

This dissertation addresses the organization and evolution of sheep and goat pastoralism and social complexity in Central Anatolia. The goals of this research were to understand how the pastoral system, including components of production, processing, and distribution of caprine resources, was organized in Central Anatolian communities, to document evidence for specialization within the pastoral system, and to understand how the pastoral system was integrated into increasingly complex sociopolitical systems in the Neolithic, Chalcolithic, and Bronze Age.
This research focused on the analysis of faunal remains from four sites in Central Turkey, including Erbaba Höyük, Kösk Höyük, Güvercinkayası, and Acemhöyük, from which a sample of more than 30,000 data-rich diagnostic specimens was analyzed. This corpus forms the foundation for this analysis of pastoralism in the region.
As its most concrete contribution, this research has resulted in a detailed understanding of the organization of pastoral systems in Central Anatolia. Pastoral production systems showed dynamic change over time. Fluctuations in production strategies, including the intensive use of sheep for secondary products in the Chalcolithic, were associated with changes in environmental, economic, and sociopolitical contexts while consistent differences in the management of sheep and goats suggest that goats were used primarily for household-based subsistence production. Systems of carcass processing and distribution were found to be organized primarily on a household scale in the Neolithic and Chalcolithic communities although important components of these systems may have been organized on a supra-household level and associated with multi-household feasting events. At Acemhöyük there is strong evidence that both carcass processing and distribution were specialized activities that may have been under the control of centralized institutions.
On a broad scale, this research has shown that the pastoral system played an important but varied role in the maintenance and functioning of larger cultural systems in Central Anatolia. This suggests that the pastoral system was actively used to solve a variety of environmental, social, and political problems and was thus deeply embedded within and responsive to changes in sociopolitical organization in simple and more complex village societies as well as in early complex societies in the region.

Survey archaeology can contribute a unique perspective to the history of mobile pastoralism by investigating local pastoral landscapes—the organization of resources and features immediately surrounding a campsite. This paper examines empirical evidence for mobile pastoralists’ modes of inhabiting and transforming the local landscape over the last 600-700 years on the edges of the Upper Tigris River Valley, southeastern Turkey. Multispectral satellite imagery analysis is employed to spatially relate vegetation patterns and archaeological features connected with herding.  Statistical analysis of cost distance rasters enables quantitative spatial analysis of feature distribution in the landscape. Three main conclusions about pre-modern mobile pastoralists are drawn: 1) Mobile pastoralists altered their local landscapes in order to shelter humans and animals, collect water, and improve fragmented pastures of variable quality. 2) Pasture and water features were fixed, re-usable investments that encouraged seasonal re-inhabitation.  Over time, these features became landscape anchors—geographic foci that structured the spatial organization of local landscapes. 3) The topographical position of domestic and herding features would have resulted in vertical daily movement patterns for humans and animals.  The study represents a first step in reconstructing mobile pastoralists’ dwelling spaces and pre-modern land-use strategies on the fringes of Mesopotamia.

The transition from the Late Bronze to the Iron Age in the eastern Mediterranean and the Near East is rec- ognised as a period of major social and historical significance. Despite being at the centre of these changes, the Late Bronze-Iron Age transition at Alalakh and in the ‘Amuq valley generally remains poorly under- stood in terms of chronology and local development. This paper presents the pottery assemblage coming from selected Late Bronze Age II and Iron Age I contexts retrieved from the new excavations at Alalakh. In particular, the paper aims at analysing the changes occurred in pottery typology and function during the transition from the Late Bronze to the Iron Ages.

The research intends to investigate the link between accidental destruction due to natural disasters, such as earthquakes or spontaneous collapses, and intentional destruction operated by unfortunate conservation and restoration strategies. In order to conceptually embrace the buildings’ decay as inalienable, the essay aims at establishing a parallelism between what the nature has destroyed and the strategies to fix to such damage, and what has been modified or destructed, instead, by human work, often scarcely aware of the historical, value-driven and technological properties of the asset. The article will examine many archeological realities present in Asia
Minor and attributable to the Roman or late Roman age, with the purpose
to provide for operational examples of intervention and modification of
the archeological context and to fulfill a parallelism that proposes itself as interesting critical reading of the intervention strategies.

Chapter 10.4 in EARTH vol 2
Technologies survive if they have a competitive advantage over related tools. Threshing sledges (tribulum) preserved flint industries into modern times because flint blades were cheap and efficient. As a technology declines, associated crafts and social forms are also lost in patterned ways.

La mayoría de los bienes turcos inscritos en la Lista del Patrimonio Mundial y la Lista Indicativa son sitios arqueológicos. Los inscritos en la lista principal abarcan cronológicamente desde la prehistoria hasta la edad media, y geográficamente desde cumbres y serranías remotas hasta zonas naturales y urbanas accesibles. Este artículo describe estrategias de involucración de visitantes y comunidad local que se han desarrollado en base a particularidades temporales y espaciales para facilitar experiencias de calidad, pero que al mismo tiempo aseguren la protección de los sitios y contribuyan al desarrollo local sostenible.

Türkiye’den UNESCO Dünya Mirası Listesi’ne giren dokuz yerden beşi, arkeolojik alandır: (kabul tarihlerine göre) Hattuşa (1986), Nemrut (1987), Ksanthos-Letoon (1988), Hierapolis-Pamukkale (1988) ve Troia (1998). Bunlardan Batı dünyası ile ilk tanışan, 1840larda pekçok mimari eseri Charles Fellows tarafından The British Museum’a taşınan Ksanthos’tur. Ksanthos kazılarını 1950’den, Letoon’dakileri ise 1962’den beri Fransız ekipler yürütmektedir. 1834’de Hattuşa kalıntılarını keşfeden Fransız Charles Texier olduğu halde, 1882’de Alman Carl Humann’ın topografik planından sonra alanda çalışan, Alman Arkeoloji Enstitüsü (Deutsches Archäologisches Institut / DAI) olmuştur. Troia’yı Batı dünyasına tanıtan da, 1879-1890 dönemindeki kazılarıyla, Alman Heinrich Schliemann’dır. Hierapolis’teki ilk kazılara 1887’de Humann başkanlık etmiş; 1957’de Paolo Verzone’nin başkanlığında başlatılan yeni dönemdeki araştırmalar ise İtalyan Arkeoloji Misyonu tarafından halen sürdürülmektedir.

Bu döküm, Paris eğitimli Osman Hamdi Bey’in, 1883’te, Dâhiliye Nazırı babası Edhem Paşa’nın nüfuzu altındaki bağış kampanyasında toplanan 500 Osmanlı lirası ile Nemrut’ta yaptığı ilk Osmanlı kazılarının sıradışılığını gösteriyor. Aynı yıl Bergama, Magnesia, Zincirli ve Priene’deki Alman kazılarının yıllık bütçesinin 87,000 lira olduğu düşünüldüğünde, Osmanlı ve Alman İmparatorluklarının Osmanlı topraklarındaki arkeolojik alanlara yaptığı yatırım arasındaki fark daha iyi anlaşılıyor. İki ülkede arkeolojik alanlara verilen kültürel değerlerdeki farktan kaynaklanan bu durum, 1950lerden başlayarak ülkemizde arkeolojik alanların kullanılabilir kaynak olarak görüldüğü turizmle kalkınma modelinin giderek benimsenmesine koşut, değişmeye başladı. Özellikle geçtiğimiz on yıl içinde yapılan yasal düzenlemelerle koruma uygulamaları için daha önce sıkıntısı çekilen kaynakların yaratılabilmiş olması, kültürel mirasa yapılan yatırımın, kültürel veya ekonomik olmasından bağımsız olarak, verilen değerin ve beklentilerin büyüklüğüyle orantılı olduğunu gösteriyor.

Bu bildiride, Türkiye’deki Dünya Mirası arkeolojik alanlara keşfedildikleri dönemlerden başlayarak verilen kültürel değerin güncel kullanım değerine dönüşümü ve bu dönüşümün müdahale türleri üzerindeki belirleyiciliği inceleniyor. Bunun için, daha önce Efes Antik Tiyatrosu’na yapılan müdahalelerin amaç ve türlerinde zaman içinde gözlenen değişimden hareketle oluşturulan dönemleme genel çerçeve olarak alınıyor. Efes örneğinde, 1860larda kültürel değerlerin baskınlığını gösterir şekilde, Avrupa müzelerine ‘malzeme’ arayışından 1900lerde yayımlanacak ‘bilgi’ arayışına; 1950lerden başlayarak ise ekonomik beklentilerle önce ‘kullanım’, ardından da kullanımdan kaynaklanan yıpranmaya karşı ‘bütünlük’ arayışına uzanan bir seyir gözlenmişti. Bildiri, bu dönemlemenin genellenebilirliğinin sınanmasının yanı sıra, yakın geçmişte gördükleri fiziksel müdahalelerin Türkiye’deki Dünya Mirası arkeolojik alanların bugünkü korunmuşluk durumu üzerindeki etkisini anlamayı hedefliyor.

Social network analysis (SNA) is an analytical technique rapidly gaining popularity within archaeology for its applicability to a wide variety of issues relating to past communities. Using the 20-year project at Çatalhöyük, Turkey, as a case study, I demonstrate how SNA can be helpfully used to understand knowledge production in archaeology. Balancing network visualization and computation with contextual knowledge , combining SNA with topic modeling, and concentrating on social structures all work to provide a diachronic view of how information flows between disparate research teams at Çatalhöyük as well as the social structures and specific individuals promoting this flow. SNA has the undeniable potential to provide new perspectives on how dispersed datasets are assembled to produce archaeological knowledge, illustrating the value of retaining focus on the social conditions of scientific practice even as significant insights are being derived from instead investigating objects and ontology.

How did a prehistoric artifact discovered in 1935 become the symbol for secularism in Modern Turkey? This story traces the meanings embedded in the rise and fall of the so-called Hittite Sun across the twentieth and into the twenty-first century.