From the early 1990s, the influence of phenomenology (e.g., Heidegger 1962, Merleau-Ponty 1962) on landscape archaeology (e.g., Tilley 1994; see Bru ̈ck 2005 for review) informed dis- cussions of perceived ritual landscapes in which the identification of animal-related episodic events/gatherings such as feasting (e.g., Dietler 1996, Dietler & Hayden 2001) and the subse- quent structured deposition of animals and animal body parts (Hill 1995) marked a developing concern with the social role of animals in prehistoric food practices.
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questions of the disassembling of the animal body and
therefore to the histories that the body produces through its interspecies entanglements
Archaeology and
Human–Animal Relations:
Thinking Through
Anthropocentrism∗
Brian Boyd
Brian Boyd
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