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World of PaleoanthropologyWhispers on Stone: Why Paleolithic Rock Art Still Speaks to Us Today(And why I’m moving halfway across the world to listen)In the Glow of FirelightNight in the Paleolithic. Firelight flickers along the limestone walls of a shelter, casting movement across the contours of a horse etched in stone, its musculature defined by the shifting interplay of shadow and flame. Beside it, an aurochs emerges, its horn arcing like a crescent moon across the rock face. These are not merely pictures — they are echoes. Echoes of the earliest human voices, carved into stone, suspended in time yet pulsing with presence.Soon, I’ll be in Portugal’s Côa Valley, where these voices still speak. I’m not going to analyze them from behind glass — I’m going to listen. To stand among the engravings not as a distant observer, but as a human being among ancestors.Photo by Stijn Nuttin on <a href="https://www.pexels.com/photo/scenic-stream-flowing-through-icelandic-landscape-33351556/" rel="nofollow noopener" target="_blank">Pexels.com</a>1. The Meaning Behind the MarksPaleolithic rock art represents one of the earliest and most profound expressions of symbolic thought — a leap in human cognition. With engraved ochre from South Africa’s Blombos Cave dating back over 70,000 years (Henshilwood et al., 2002), we know that abstract expression emerged long before the rise of cities, agriculture, or writing.These are not decorative flourishes. They are tools of memory, myth, and meaning. They express a need to communicate not only information but emotion, connection, and transformation. The subjects — animals, births, shamanic figures — appear across continents, hinting at a shared symbolic heritage stretching deep into our past.For me, as someone rooted in anthropology, humanism, Stoic practice, and Nordic animism, these works are not static. They are alive — like songs or rituals — recalled, repeated, and reinterpreted. In an animistic worldview, these are not merely depictions of animals; they are animals. Beings. Spirits. Ancestors. Teachers.This isn’t a metaphor. It’s a relationship — and one we are called to reawaken.2. Why Portugal MattersPortugal is home to one of the richest yet least globally recognized concentrations of Paleolithic rock art. The Côa Valley Archaeological Park contains over a thousand open-air engraved panels dating to the Upper Paleolithic. Unlike the cave paintings of Lascaux or Chauvet, these works are exposed to sun, wind, and rain — and still endure.The Iberian Peninsula served as a glacial refugium during the Last Glacial Maximum (Carvalho, 2010), making it a stronghold for both human populations and artistic traditions. This continuity created a remarkably layered archive of expression.Portuguese engravings differ in form and technique. They are etched, pecked, or abraded — their visibility shaped by natural light, weather, and time of day. Panels from sites like Mazouco and Fariseu often show overlapping generations of carvings, creating palimpsests that reflect a dialogue across centuries. The art isn’t only about what was carved — it’s about where, when, and how it was meant to be experienced.In Côa, the land remembers.Photo by Symeon Ekizoglou on <a href="https://www.pexels.com/photo/mountains-near-lake-2273436/" rel="nofollow noopener" target="_blank">Pexels.com</a>3. My Path to Deep HistoryI grew up in California, captivated not by the landscapes around me, but by what lay across the Atlantic — the caves and shelters of Europe adorned with ancient marks. My first experiences with rock art were through books and digital reconstructions of sites like Chauvet and Altamira. Over time, I also gained exposure to Native American petroglyphs, developing a respectful and ongoing appreciation for their cultural significance.Today, I’m pursuing my degree in anthropology at Arizona State University’s online program, with a focus on human origins and cognition. This academic path is deeply intertwined with personal philosophies — Stoic resilience, animistic reverence, and a humanistic commitment to empathy and understanding.For me, studying Paleolithic art is not just academic. It’s personal. These marks challenge how I see the human story — not as a linear march of progress, but as a branching, spiraling chorus of memory, meaning, and imagination.Moving to Portugal is a commitment. It’s a pilgrimage to the places where the first artists spoke, not in words, but in form and gesture. I want to be there — to learn not just with my mind, but with my whole being.4. New Tools for Old StoriesThe study of rock art has evolved beyond field sketches and measuring tapes. We now use digital tools and interdisciplinary techniques to uncover layers once invisible:<ul><li>3D scanning and photogrammetry capture high-resolution digital models of rock surfaces, preserving them and allowing detailed study without physical contact (Domingo et al., 2015).</li><li>AI and machine learning help identify stylistic groupings, iconographic themes, and even possible artist signatures by comparing motifs across thousands of images.</li><li>Portable XRF (X-ray fluorescence) offers non-invasive chemical analysis, revealing what tools or pigments were used — even where color is no longer visible.</li><li>GIS mapping places rock art in spatial context, revealing patterns in site placement, resource proximity, and astronomical alignments.</li></ul>These technologies are not replacements for wonder — they are tools for amplifying it. They let us see what previous generations could only guess, and connect sites across time and space in new ways.5. Why This Still MattersWe live in an era of distraction, where meaning is often commodified or fleeting. Paleolithic art reminds us of something deeper: that the urge to create, to symbolize, to remember, is foundational to being human.These engravings are not idle doodles. They are necessities. They anchored social bonds, encoded cosmologies, trained memory, and marked place. They testify that survival alone is not enough — we need connection, story, and a sense of the sacred.In our own time of ecological and existential crisis, these ancient marks offer a mirror. They invite us to slow down, observe, and listen. They show us that humanity has always sought to navigate uncertainty through imagination and shared symbols.Interpretation requires humility. As Conkey (1997) reminds us, we may never truly know the minds behind these images. But listening itself is an act of reverence.Listening to the StonesWhen I arrive in Portugal, I won’t walk into a sterile lab or academic echo chamber. I’ll step into a valley sculpted by wind and river, by time and memory. I’ll stand where ancient artists once stood, tracing forms they carved by firelight.They did not carve for us. But they carved with the hope, perhaps, that someone would follow. That someone would see. That someone would remember.So that is what I intend to do: not to speak for them, but to listen.ScreenshotReferencesAubry, T., & Sampaio, J. D. (2008). Antiquity, 82(315), 1024–1037. <a href="https://doi.org/10.1017/S0003598X00097802" rel="nofollow noopener" target="_blank">https://doi.org/10.1017/S0003598X00097802</a>Carvalho, A. F. (2010). Quaternary International, 223–224, 254–272. <a href="https://doi.org/10.1016/j.quaint.2010.02.011" rel="nofollow noopener" target="_blank">https://doi.org/10.1016/j.quaint.2010.02.011</a>Conkey, M. W. (1997). In L. Hager (Ed.), Women in Human Evolution (pp. 172–207). Routledge.Domingo, I., Villaverde, V., López-Montalvo, E., de la Cruz, M., & Martínez-Vidal, A. (2015). Journal of Archaeological Science, 55, 53–63. <a href="https://doi.org/10.1016/j.jas.2014.12.010" rel="nofollow noopener" target="_blank">https://doi.org/10.1016/j.jas.2014.12.010</a>Henshilwood, C. S., d’Errico, F., Yates, R., Jacobs, Z., Tribolo, C., Duller, G. A. T., Mercier, N., Sealy, J. C., Valladas, H., Watts, I., & Wintle, A. G. (2002). Science, 295(5558), 1278–1280. <a href="https://doi.org/10.1126/science.1067575" rel="nofollow noopener" target="_blank">https://doi.org/10.1126/science.1067575</a>Lewis-Williams, D. (2002). The Mind in the Cave: Consciousness and the Origins of Art. 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World of PaleoanthropologyThe Echo of a Hand Across Millennia: Decoding the Cave Hand Stencil IntroductionImagine the dim glow of flickering firelight, casting dancing shadows on rough cave walls, thousands of years before history began. In the silence, broken only by the gentle breath of a painter, a hand presses against the cool, damp stone. A cloud of red ochre pigment fills the air, settling around the hand to leave a lasting imprint. This humble act resonates through time, speaking volumes across countless generations. The hand stencil, a ghostly echo from our distant ancestors, represents humanity’s earliest attempt at permanence—a poignant declaration: I was here. These timeless marks, etched in caves worldwide, whisper of identity, presence, and belonging, inviting us to imagine the lives, dreams, and stories of those who came before.Creation and TechniqueCreating a hand stencil required careful preparation and delicate execution. Artists mixed powdered ochre or manganese with binding agents such as animal fats or saliva, creating a vivid, lasting pigment. Hollow bone tubes, reeds, or even direct blowing through pursed lips were used to spray this mixture onto cave surfaces, leaving negative hand impressions as the pigment settled around the outstretched fingers and palm (Pike et al., 2012). Positive stencils, conversely, involved coating the hand directly with pigment and pressing firmly onto the rock. The skill and care in producing these artworks suggest the artists were respected community members entrusted with  preserving their group’s identity.Geographical DistributionThe universality of hand stencils spans continents and millennia, connecting disparate groups through a shared expression of humanity: – El Castillo Cave, Spain (approximately 40,800 years old), where stencils offer a vivid glimpse into the artistic traditions of Europe’s earliest inhabitants (Pike et al., 2012). – Leang Timpuseng Cave, Indonesia (around 39,900 years old), highlighting the global reach of this simple yet profound gesture (Aubert et al., 2014). – Cueva de las Manos, Argentina (circa 11,000 to 7,500 BCE), bearing witness to the enduring legacy of hunter-gatherer communities (UNESCO, 1999). – Maltravieso Cave, Spain (66,700 years old, Neanderthal), pushing back the boundaries of our understanding of human creativity and symbolism (Hoffmann et al., 2018). Anthropological and Cognitive SignificanceHand stencils offer anthropologists a rare glimpse into the minds of early humans, revealing their cognitive sophistication and symbolic capabilities. Jean Clottes (2016) interprets these markings as powerful symbolic dialogues, possibly connecting humans with spiritual worlds or ancestors. Such interpretations illuminate the complex, multi-layered meanings embedded in these ancient symbols, suggesting hand stencils were not mere decorations but deeply intentional expressions of identity, spirituality, and community bonds.Makers of the MarksThe diversity among hand stencil creators adds depth to our understanding of prehistoric societies. Morphometric studies indicate that women and children were significant contributors, evident from the varying sizes and proportions of handprints in sites like Pech Merle and Rouffignac Cave, France (Van Gelder & Sharpe, 2009). Indeed, roughly one-quarter of known stencils were crafted by young hands, suggesting these caves were inclusive spaces of communal gathering, learning, and cultural transmission (Guthrie, 2005). The presence of young artists underscores the social nature of cave art, where cultural heritage and knowledge passed seamlessly across generations.  Symbolic MeaningsHand stencils often carry deeper symbolic meanings, frequently depicted with intentional missing fingers, possibly signifying complex communication methods, ritualistic practices, or symbolic gestures of sacrifice and belonging (Snow, 2006). At Gargas Cave, the repeated appearance of such stencils implies deliberate artistic choice rather than accidental loss or injury, hinting at a sophisticated form of proto-communication or ritual symbolism (Groenen, 2016). These enigmatic symbols provoke endless curiosity and interpretation, inviting us to explore ancient societies’ profound yet mysterious belief systems. Neanderthal ArtistsThe revelation of Neanderthal-created hand stencils at Maltravieso Cave drastically reshapes our understanding of these ancient relatives. Dating to approximately 66,700 years ago, these artworks predate modern human presence in Europe, demonstrating Neanderthals’ capability for abstract thought, artistic expression, and symbolic communication (Hoffmann et al., 2018). This discovery challenges long-standing stereotypes, positioning Neanderthals as sophisticated beings with complex social structures, rituals, and creative traditions—indelibly marking their legacy within humanity’s shared heritage. Personal Reflection and Modern ResonanceHandprints transcend historical and cultural divides, resonating deeply within modern consciousness through their universal symbolism of identity and continuity. Today, a child’s handprint evokes a profound emotional connection, bridging the vast temporal gap between ourselves and our ancestors. As parents guide their children’s hands onto clay or paper, they unknowingly echo the same intimate gesture practiced thousands of years earlier in shadowy caves. This continuity reflects humanity’s enduring quest for meaning, connection, and permanence, uniting generations through shared gestures of presence and belonging.ConclusionHand stencils serve as timeless symbols of humanity’s deepest needs: recognition, belonging, storytelling, and community. These simple marks assert presence, convey complex meanings beyond language, and profoundly connect us to our earliest ancestors. They invite modern observers to reflect on our shared humanity and the eternal impulse to leave a mark upon the world, asserting with silent dignity: We are here.Works CitedAubert, M., Lebe, R., Oktaviana, A. A., Tang, M., Burhan, B., Jusdi, A., … & Brumm, A. (2019). Earliest hunting scene in prehistoric art. Nature, 576(7787), 442–445. <a href="https://doi.org/10.1038/s41586-019-1806-y" rel="nofollow noopener" target="_blank">https://doi.org/10.1038/s41586-019-1806-y</a>Aubert, M., Pike, A. W. G., & Stringer, C. (2014). Pleistocene cave art from Sulawesi, Indonesia. Nature, 514(7521), 223–227. <a href="https://doi.org/10.1038/nature13422" rel="nofollow noopener" target="_blank">https://doi.org/10.1038/nature13422</a>Bednarik, R. G. (2008). Children as Pleistocene artists. Rock Art Research, 25(2), 173–182. <a href="https://www.academia.edu/1443733/Children_as_Pleistocene_artists" rel="nofollow noopener" target="_blank">https://www.academia.edu/1443733/Children_as_Pleistocene_artists</a>Clottes, J. (2016). What is Paleolithic Art? (D. Coltman, Trans.). University of Chicago Press.D’Errico, F., & Vanhaeren, M. (2017). Hand to mouth: The origins of symbolic behaviour seen through the study of dental wear and artefacts. Philosophical Transactions of the Royal Society B: Biological Sciences, 372(1725), 20160377. <a href="https://doi.org/10.1098/rstb.2016.0377" rel="nofollow noopener" target="_blank">https://doi.org/10.1098/rstb.2016.0377</a>Groenen, M. (2016). Handprints and fingerprints in rock art. Arts, 5(1), 1–12. <a href="https://doi.org/10.3390/arts5010007" rel="nofollow noopener" target="_blank">https://doi.org/10.3390/arts5010007</a>Guthrie, R. D. (2005). The Nature of Paleolithic Art. University of Chicago Press.Hoffmann, D. L., Standish, C. D., García-Diez, M., Pettitt, P. B., Milton, J. A., Zilhão, J., … & Pike, A. W. G. (2018). U-Th dating of carbonate crusts reveals Neanderthal origin of Iberian cave art. Science, 359(6378), 912–915. <a href="https://doi.org/10.1126/science.aap7778" rel="nofollow noopener" target="_blank">https://doi.org/10.1126/science.aap7778</a>Pike, A. W. G., Hoffmann, D. L., García-Diez, M., Pettitt, P. B., Alcolea, J., De Balbín, R., … & Zilhão, J. (2012). U-series dating of Paleolithic art in 11 caves in Spain. Science, 336(6087), 1409–1413. <a href="https://doi.org/10.1126/science.1219957" rel="nofollow noopener" target="_blank">https://doi.org/10.1126/science.1219957</a>Snow, D. R. (2006). Sexual dimorphism in European Upper Paleolithic cave art. American Antiquity, 71(4), 663–678. <a href="https://doi.org/10.1017/s0002731600039840" rel="nofollow noopener" target="_blank">https://doi.org/10.1017/s0002731600039840</a>UNESCO World Heritage Centre. (1999). Cueva de las Manos, Río Pinturas. <a href="https://whc.unesco.org/en/list/936" rel="nofollow noopener" target="_blank">https://whc.unesco.org/en/list/936</a>Van Gelder, L., & Sharpe, K. (2009). Women and girls as Upper Paleolithic cave “artists”: Deciphering the sexes of the hands at Rouffignac Cave, France. Oxford Journal of Archaeology, 28(4), 323–333. <a href="https://doi.org/10.1111/j.1468-0092.2009.00332.x" rel="nofollow noopener" target="_blank">https://doi.org/10.1111/j.1468-0092.2009.00332.x</a>Wreschner, E. E. (1983). Red ochre and human evolution: A case for discussion. Current Anthropology, 24(5), 605–625. <a href="https://doi.org/10.1086/203067" rel="nofollow noopener" target="_blank">https://doi.org/10.1086/203067</a>Zilhão, J., Angelucci, D. E., Badal-García, E., d’Errico, F., Daniel, F., Dayet, L., … & Higham, T. (2010). Symbolic use of marine shells and mineral pigments by Iberian Neandertals. Proceedings of the National Academy of Sciences, 107(3), 1023–1028. <a href="https://doi.org/10.1073/pnas.0914088107" rel="nofollow noopener" target="_blank">https://doi.org/10.1073/pnas.0914088107</a>Zilhão, J., & d’Errico, F. (1999). The chronology and taphonomy of the earliest Aurignacian and its implications for the understanding of Neandertal extinction. Journal of World Prehistory, 13(1), 1–68. <a href="https://doi.org/10.1023/A:1022348410845" rel="nofollow noopener" target="_blank">https://doi.org/10.1023/A:1022348410845</a><a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/ancienthumans/" target="_blank">#AncientHumans</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/anthropology-2/" target="_blank">#Anthropology</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/archaeologicalfinds/" target="_blank">#ArchaeologicalFinds</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/archaeology-2/" target="_blank">#Archaeology</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/arthistory/" target="_blank">#ArtHistory</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/caveart/" target="_blank">#CaveArt</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/deephistory/" target="_blank">#DeepHistory</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/earlyhumans/" target="_blank">#EarlyHumans</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/handstencils/" target="_blank">#HandStencils</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/humanorigins/" target="_blank">#HumanOrigins</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/humanstory/" target="_blank">#HumanStory</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/neanderthalart/" target="_blank">#NeanderthalArt</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/paleoanthropology-2/" target="_blank">#Paleoanthropology</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/paleolithicart/" target="_blank">#PaleolithicArt</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/prehistory-2/" target="_blank">#Prehistory</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/rockart/" target="_blank">#RockArt</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/sciencecommunication/" target="_blank">#ScienceCommunication</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/symbolicart/" target="_blank">#SymbolicArt</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/worldofpaleoanthropology/" target="_blank">#WorldOfPaleoanthropology</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/archaeology/" target="_blank">#archaeology</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/evolution/" target="_blank">#evolution</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/history/" target="_blank">#history</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/science/" target="_blank">#Science</a>

World of PaleoanthropologyWhat Did Neanderthals Think About Before Bed?Imagine a world that looks nothing like the one we know today. It’s a place where surviving the day isn’t a metaphor—it’s a real struggle. When the sun goes down, it gets truly dark, much darker than anything we’re used to. As night falls, your priorities change. You’re not thinking about homework, crushes, or weekend plans. You’re thinking about how to stay alive. That’s what life was like for Neanderthals. When they gathered around the fire at night, their thoughts were all about survival, safety, and protecting their families.Fire: More Than Just HeatFor Neanderthals, fire wasn’t just about staying warm or cooking food—it was life-saving. It kept dangerous animals away and gave the group a place to come together. Sitting by the fire, you might have watched the flames and wondered if they’d be enough to scare off predators like hyenas or cave bears.Fire also made people feel safe. Its light pushed back the darkness of the cave and gave everyone a place to relax, even just for a little while. You might think about tomorrow’s hunt and what you’d need to do to make it successful. You might also start sharing stories—maybe about the hunt you just came back from or something strange you saw. The fire made people feel connected and calm.Family: The Heart of It AllYour family would be sitting close to you by the fire. Their presence would bring comfort. In Neanderthal life, family wasn’t just important—it was everything. As you looked at them in the firelight, you’d probably be wondering if everyone had enough to eat, if the younger ones were safe, and how to protect them better tomorrow.Maybe you’d plan how to find more food or make your shelter stronger. You’d notice if someone seemed worried or cold. Being aware of each other’s needs wasn’t just nice—it was necessary. Everyone had to work together, from the oldest to the youngest. That cooperation is what kept the group alive.Staying Safe: A Full-Time JobNeanderthals couldn’t take safety for granted. There were always threats—from animals, bad weather, or even other groups. As you started to get sleepy, your mind would probably still be alert, thinking about what dangers might be out there in the dark.You’d go over what happened during the day: a risky moment during a hunt or a tough climb over rocky terrain. Your brain, shaped by years of experience and learning, would use these moments to figure out how to do better next time. Every mistake could be a big one, so learning quickly was important.Dreams and the Night MindEven in tough times, dreams mattered. Neanderthals probably dreamed just like we do. Maybe dreams gave them a chance to imagine, solve problems, or revisit the day’s events. Some dreams may have felt important—like warnings or signs.They might have even helped Neanderthals practice for real-life situations: how to hunt better, avoid danger, or deal with others. Dreams could have also planted the seeds of early stories—ways to share knowledge and experiences with others.Looking Back on the DayLying near the fire, you might think about what went well that day. Did you help catch an animal for dinner? Did you finish a tool that works better than your old one? Remembering these successes would give you hope and confidence.These thoughts helped people feel proud and reminded them they were valuable to their group. Feeling like you belonged and had a purpose was important—even back then.Watching the WorldNeanderthals paid close attention to nature. At night, by the fire, you’d think about the world around you—how animals moved, what the sky looked like, and how the weather was changing. Knowing these things helped your group plan and stay safe.You might look up at the stars, wondering if they meant something. Maybe they helped you find your way, or just gave you something to think about. This curiosity about nature helped build early knowledge and respect for the land.People Around the FireThe fire wasn’t just for warmth—it was a social space. Neanderthals probably talked, shared advice, told stories, and taught each other new skills. These times helped build stronger friendships and group unity.You might think about who in your group you trust the most or how to help someone who’s struggling. Making sure everyone worked well together was key to surviving. Your final thoughts of the night might be about how to keep your group strong.What You Leave BehindEven though Neanderthals didn’t think about legacy the way we do today, they still wanted to pass on what they knew. As you watched the younger ones by the fire, you’d hope they were learning what they needed to stay safe and strong.You’d pass down your knowledge through stories, by showing them how to use tools, and by helping them understand the world. That was your way of making sure your life meant something.Our Shared StoryAll these thoughts and experiences show that Neanderthals were a lot more like us than people used to think. They had emotions, deep connections with others, and a strong sense of community. They thought about their day, worried about the future, and cared deeply for their families.Even though our lives are very different now, we still stay up late thinking about our relationships, our goals, and what tomorrow will bring. That’s something we share with our ancient cousins. So next time you’re lying in bed, wondering about your day, remember: thousands of years ago, someone else sat by a fire, doing the exact same thing.<a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/neanderthalnights/" target="_blank">#NeanderthalNights</a> #HumanOrigins <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/paleopost/" target="_blank">#PaleoPost</a>References<ul><li>Finlayson, C. (2014). The Improbable Primate: How Water Shaped Human Evolution. Oxford University Press.</li><li>Stringer, C., & Gamble, C. (1993). In Search of the Neanderthals: Solving the Puzzle of Human Origins. Thames and Hudson.</li><li>Wrangham, R. (2009). Catching Fire: How Cooking Made Us Human. Basic Books.</li><li>Zilhão, J., et al. (2010). Symbolic use of marine shells and mineral pigments by Iberian Neanderthals. Proceedings of the National Academy of Sciences, 107(3), 1023-1028.</li></ul><a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/ancienthumans/" target="_blank">#AncientHumans</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/anthropology-2/" target="_blank">#Anthropology</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/archaeology-2/" target="_blank">#Archaeology</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/deephistory/" target="_blank">#DeepHistory</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/evolutioneducation/" target="_blank">#EvolutionEducation</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/fireandfamily/" target="_blank">#FireAndFamily</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/homininhistory/" target="_blank">#HomininHistory</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/humanevolution/" target="_blank">#HumanEvolution</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/humanorigins/" target="_blank">#HumanOrigins</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/neanderthalnights-2/" target="_blank">#NeanderthalNights</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/neanderthals-2/" target="_blank">#Neanderthals</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/nightthoughts/" target="_blank">#NightThoughts</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/paleoanthropology-2/" target="_blank">#Paleoanthropology</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/paleolithic/" target="_blank">#Paleolithic</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/paleopost-2/" target="_blank">#PaleoPost</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/prehistoriclife/" target="_blank">#PrehistoricLife</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/sciencecommunication/" target="_blank">#ScienceCommunication</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/storytellingthroughtime/" target="_blank">#StorytellingThroughTime</a> <a rel="nofollow noopener" class="hashtag u-tag u-category" href="https://worldofpaleoanthropology.org/tag/survivalstories/" target="_blank">#SurvivalStories</a>

Seth ChagiGet your hands dirty with Season 5 of The Story of Us! 🌍🎥 Join us on-site with paleoanthropologists, uncover real fossils, and journey through human evolution. Subscribe and learn what makes us… us. 🔔 <a href="https://sciencemastodon.com/tags/StoryOfUs" class="mention hashtag" rel="nofollow noopener" target="_blank">#StoryOfUs</a> <a href="https://sciencemastodon.com/tags/PaleoPost" class="mention hashtag" rel="nofollow noopener" target="_blank">#PaleoPost</a> <a href="https://sciencemastodon.com/tags/FieldWork" class="mention hashtag" rel="nofollow noopener" target="_blank">#FieldWork</a> <a href="https://sciencemastodon.com/tags/DeepHistory" class="mention hashtag" rel="nofollow noopener" target="_blank">#DeepHistory</a> <a href="https://sciencemastodon.com/tags/FossilFriday" class="mention hashtag" rel="nofollow noopener" target="_blank">#FossilFriday</a> <a href="https://www.youtube.com/playlist?list=PLTLR_GEbTEYunvGlvoPiGb36kVgyPzvDn" rel="nofollow noopener" translate="no" target="_blank">https://www.youtube.com/playlist?list=PLTLR_GEbTEYunvGlvoPiGb36kVgyPzvDn</a>

RicardoDid Asteroids Spark Life? | PBS Eons <a href="https://youtu.be/y4ouRg_RbVY" rel="nofollow noopener" translate="no" target="_blank">https://youtu.be/y4ouRg_RbVY</a> <a href="https://mastodon.social/tags/biology" class="mention hashtag" rel="nofollow noopener" target="_blank">#biology</a> <a href="https://mastodon.social/tags/DeepHistory" class="mention hashtag" rel="nofollow noopener" target="_blank">#DeepHistory</a> <a href="https://mastodon.social/tags/science" class="mention hashtag" rel="nofollow noopener" target="_blank">#science</a>

Jens NotroffWas there a time "before history"? And what does the focus on written "history" say about our understanding & appreciation of Indigenous oral histories?In their <a href="https://sapiens.org" rel="nofollow noopener" translate="no" target="_blank">https://sapiens.org</a> op-ed Stephen Acabado et al. suggest to replace <a href="https://mastodon.social/tags/prehistory" class="mention hashtag" rel="nofollow noopener" target="_blank">#prehistory</a> with <a href="https://mastodon.social/tags/DeepHistory" class="mention hashtag" rel="nofollow noopener" target="_blank">#DeepHistory</a>:<a href="https://www.sapiens.org/archaeology/prehistory-deep-history-southeast-asia" rel="nofollow noopener" translate="no" target="_blank">https://www.sapiens.org/archaeology/prehistory-deep-history-southeast-asia</a>

Murat Cem MengüçRock portraits. <a href="https://mstdn.social/tags/ink" class="mention hashtag" rel="nofollow noopener" target="_blank">#ink</a> <a href="https://mstdn.social/tags/sumi" class="mention hashtag" rel="nofollow noopener" target="_blank">#sumi</a> <a href="https://mstdn.social/tags/paper" class="mention hashtag" rel="nofollow noopener" target="_blank">#paper</a> <a href="https://mstdn.social/tags/rocks" class="mention hashtag" rel="nofollow noopener" target="_blank">#rocks</a> <a href="https://mstdn.social/tags/stones" class="mention hashtag" rel="nofollow noopener" target="_blank">#stones</a> <a href="https://mstdn.social/tags/geology" class="mention hashtag" rel="nofollow noopener" target="_blank">#geology</a> <a href="https://mstdn.social/tags/ontology" class="mention hashtag" rel="nofollow noopener" target="_blank">#ontology</a> <a href="https://mstdn.social/tags/morphology" class="mention hashtag" rel="nofollow noopener" target="_blank">#morphology</a> <a href="https://mstdn.social/tags/ecology" class="mention hashtag" rel="nofollow noopener" target="_blank">#ecology</a> <a href="https://mstdn.social/tags/nature" class="mention hashtag" rel="nofollow noopener" target="_blank">#nature</a> <a href="https://mstdn.social/tags/nurture" class="mention hashtag" rel="nofollow noopener" target="_blank">#nurture</a> <a href="https://mstdn.social/tags/future" class="mention hashtag" rel="nofollow noopener" target="_blank">#future</a> <a href="https://mstdn.social/tags/terroir" class="mention hashtag" rel="nofollow noopener" target="_blank">#terroir</a> <a href="https://mstdn.social/tags/terror" class="mention hashtag" rel="nofollow noopener" target="_blank">#terror</a> <a href="https://mstdn.social/tags/deeptime" class="mention hashtag" rel="nofollow noopener" target="_blank">#deeptime</a> <a href="https://mstdn.social/tags/deepmemory" class="mention hashtag" rel="nofollow noopener" target="_blank">#deepmemory</a> <a href="https://mstdn.social/tags/deeplearning" class="mention hashtag" rel="nofollow noopener" target="_blank">#deeplearning</a> <a href="https://mstdn.social/tags/deepdata" class="mention hashtag" rel="nofollow noopener" target="_blank">#deepdata</a> <a href="https://mstdn.social/tags/deephistory" class="mention hashtag" rel="nofollow noopener" target="_blank">#deephistory</a> <a href="https://mstdn.social/tags/knowledge" class="mention hashtag" rel="nofollow noopener" target="_blank">#knowledge</a> <a href="https://mstdn.social/tags/memory" class="mention hashtag" rel="nofollow noopener" target="_blank">#memory</a> <a href="https://mstdn.social/tags/epistemology" class="mention hashtag" rel="nofollow noopener" target="_blank">#epistemology</a> <a href="https://mstdn.social/tags/learning" class="mention hashtag" rel="nofollow noopener" target="_blank">#learning</a> <a href="https://mstdn.social/tags/remembering" class="mention hashtag" rel="nofollow noopener" target="_blank">#remembering</a> <a href="https://mstdn.social/tags/forgetting" class="mention hashtag" rel="nofollow noopener" target="_blank">#forgetting</a> <a href="https://mstdn.social/tags/extinction" class="mention hashtag" rel="nofollow noopener" target="_blank">#extinction</a>

SakshiOn the pleasant reviews front: I reviewed Everywhen: Australia and the Language of Deep HistoryFirst 50 print downloads are free. <a href="https://www.tandfonline.com/doi/full/10.1080/14443058.2023.2229639" rel="nofollow noopener" translate="no" target="_blank">https://www.tandfonline.com/doi/full/10.1080/14443058.2023.2229639</a> <a href="https://mastodon.social/tags/Australia" class="mention hashtag" rel="nofollow noopener" target="_blank">#Australia</a> <a href="https://mastodon.social/tags/Indigenous" class="mention hashtag" rel="nofollow noopener" target="_blank">#Indigenous</a> <a href="https://mastodon.social/tags/Time" class="mention hashtag" rel="nofollow noopener" target="_blank">#Time</a> <a href="https://mastodon.social/tags/DeepHistory" class="mention hashtag" rel="nofollow noopener" target="_blank">#DeepHistory</a>

IanSommervilleHighly recommend this erudite book on the deep history of the earth from the emergence of life 500 million years ago. A key message is that most mass extinctions were a result of climate change and we are now heading down that path. <a href="https://mastodon.scot/tags/climatechange" class="mention hashtag" rel="nofollow noopener" target="_blank">#climatechange</a>, <a href="https://mastodon.scot/tags/deephistory" class="mention hashtag" rel="nofollow noopener" target="_blank">#deephistory</a>, <a href="https://mastodon.scot/tags/planetearth" class="mention hashtag" rel="nofollow noopener" target="_blank">#planetearth</a>

sandyIn the fediverse, I’m curious to find and learn from communities interested in philosophy, cosmology, astronomy, biology/culture and evolution, literature, and running. Here come some hashtags, hope this helps me discover some interesting people and ideas. <a href="https://mastodon.world/tags/NewHere" class="mention hashtag" rel="nofollow noopener" target="_blank">#NewHere</a> <a href="https://mastodon.world/tags/philosophy" class="mention hashtag" rel="nofollow noopener" target="_blank">#philosophy</a> <a href="https://mastodon.world/tags/feminist" class="mention hashtag" rel="nofollow noopener" target="_blank">#feminist</a> <a href="https://mastodon.world/tags/feminism" class="mention hashtag" rel="nofollow noopener" target="_blank">#feminism</a> <a href="https://mastodon.world/tags/SexGender" class="mention hashtag" rel="nofollow noopener" target="_blank">#SexGender</a> <a href="https://mastodon.world/tags/cosmology" class="mention hashtag" rel="nofollow noopener" target="_blank">#cosmology</a> <a href="https://mastodon.world/tags/ecozoic" class="mention hashtag" rel="nofollow noopener" target="_blank">#ecozoic</a> <a href="https://mastodon.world/tags/DeepTime" class="mention hashtag" rel="nofollow noopener" target="_blank">#DeepTime</a> <a href="https://mastodon.world/tags/DeepHistory" class="mention hashtag" rel="nofollow noopener" target="_blank">#DeepHistory</a> <a href="https://mastodon.world/tags/bodytheory" class="mention hashtag" rel="nofollow noopener" target="_blank">#bodytheory</a> <a href="https://mastodon.world/tags/running" class="mention hashtag" rel="nofollow noopener" target="_blank">#running</a> <a href="https://mastodon.world/tags/climatejustice" class="mention hashtag" rel="nofollow noopener" target="_blank">#climatejustice</a> <a href="https://mastodon.world/tags/climateart" class="mention hashtag" rel="nofollow noopener" target="_blank">#climateart</a> <a href="https://mastodon.world/tags/decolonize" class="mention hashtag" rel="nofollow noopener" target="_blank">#decolonize</a> <a href="https://mastodon.world/tags/sport" class="mention hashtag" rel="nofollow noopener" target="_blank">#sport</a> <a href="https://mastodon.world/tags/teaching" class="mention hashtag" rel="nofollow noopener" target="_blank">#teaching</a> ❤️

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