Archaeologia Baltica

This paper focuses on an issue that was, and still remains, unsolved in Baltic Stone Age archaeology: the dating of the very end of the period of Swiderian culture. This time, the questions raised are what cultural unit (or units) should be considered as the last Swiderians, and who were the last tanged point users in general? In addition, the latest AMS 14C dates from the Mesolithic Pabartoniai 1 site in central Lithuania are taken into consideration within the archaeological context recorded during excavations in 2014–2016. Several archaeological objects – flint artefacts, knapped sandstone pebbles, burnt material and a few archaeological features – that were eliminated from the Late Mesolithic horizon and hypothetically interpreted as preexistant, are discussed as maybe belonging to the Late Swiderian archaeological horizon. This data suggests some alternative insights into what was previously declared about the chronology of the last Swiderians: it brings up the very slight possibility that this culture could have lasted as long as up to the early Boreal period, or around 400 years later than the formerly agreed dating. However, this study should be seen as the very first step in the discussion, which still needs argumentation and other case studies to be carried out until the hypothesis is proven.

Orphaned osseous tools are very often perceived as having a high aesthetic value, but are usually under-examined. This article illustrates the research potential of these artefacts, with a case study of Mesolithic stray finds from Lithuania. Four bone points from the River Šventoji, Vaikantonys, Obšrūtai and Kamšai were subjected to AMS dating, tandem mass spectrometry for animal species identification, and technological and use-wear analysis. The results revealed that all four bone points could be dated to the Boreal period, and imply an Early to Middle Mesolithic date. Harpoons from the River Šventoji and Kamšai were most likely made of aurochs bones. All of the bone points were produced from long sections of tubular long bones, and three of the points show signs of reuse. Overall, the analysis revealed similarities with contemporaneous material in northern Europe. Within the context of the present research, the paper briefly describes other scientific methods which could be applied to orphaned bone and antler tools, including biomolecular and stable isotope analysis. Digital recording methods can be useful for bone artefact recording. This is relevant today, as the demand for good-quality digital representations is increasing, in order to apply software for further analysis, such as geometric morphometrics. As a result, more widespread and systematic applications of these new methods to orphaned osseous finds would lead to a significant activation of these finds in a scientific and outreach context.

The site of Celmi in the parish of Užava is the first archaeological site in Latvia where a Kunda culture dwelling has been identified. The site is dated to the Middle Mesolithic (6450–6260 cal. BC), and is a site where tools were made from locally available, poor-quality flint. An analysis of the dwelling depression, and the two hearths and stake-holes associated with it, suggests that a temporary shelter was erected here during the Mesolithic. Two flint-knapping areas, as well as other activity areas, can be identified in and near the dwelling-pit. The conclusions presented in this paper are largely hypothetical, and alternative interpretations are possible.

Freshwater fish could provide the stable resource base that made possible permanent settlement in lake basins during the Mesolithic and Neolithic in the eastern Baltic region, but the utilisation of this resource required the development of a body of cultural knowledge and techniques for fishing in different seasons, corresponding to the changes in environmental conditions and the behaviour of fish. This paper examines Stone Age fishing techniques from a seasonal aspect, in the light of ethnographic accounts of traditional fishing.

The cult of the deer was widespread in traditional societies of deer hunters. This cult was connected with the worship of the deer or man-deer, the ancestor of people and deer, and a cultural hero, the teacher of deer hunting. The most important evidence supporting a deer cult in traditional societies are the totemistic mysteries connected with the reproduction of the deer, and magic hunting rituals. The most important participant in these rituals is the shaman.