Describing the ineffable: a response to Frieman

Frieman (2024) observes in her own, highly metaphorical language that one can offer an unbounded number of interpretations to explain the distribution of archaeological remains in time and space. These interpretations offer different perspectives that can inform action—in Frieman's case an explicitly feminist understanding of the past informing the present. She provides two brief examples from the literature, suggesting that each embodies present-day biases: the distribution of Bronze Age swords relative to the provenance of ornamentation sets in Denmark and Germany, and the ‘Egtved Girl’, a Bronze Age burial of a young person of undetermined sex clad in a bronze-decorated tunic, associated with jewellery and the cremated remains of a child. Interpretations previously advanced for the first example include a patrilocal residence system wherein male warriors brought to their natal homes women ornamented with objects from their own homelands; from this interpretation we hypothesise the presence of patriarchal chiefdoms. The second example, the Egtved individual, has been characterised as a foreign bride, isotope analyses suggesting an itinerant life in the months prior to death. As each interpretation lingers in the literature, it becomes a certitude on which researchers build. Alternative interpretations go unimagined. But Frieman argues for the need for multiple, culturally complex interpretations that emerge from the gaps in the evidence, or the ‘unproofs’.