 So this is an interesting exercise. I'm going to be talking a little bit about 25 years of excavation as a single site. It's a big site, it's a famous site. Some people even describe it as iconic. And perhaps this will explain why it's important as well as perhaps iconic. It has a variety of interesting features. However, the present work here is based on analysis of actually graves and the individuals that are inside those graves. Previously, Chatson, New York, much of the evidence, much of the information on human remains was about the biological aspects. This actually reflects a kind of concentration of two previous phases at the site. So this is from work that started in 2012 and goes up to the present time. Decided self, and I'll leave you to look at those maps, but it tells you basically where it is. There are two mounds here, it's called north, here, south, and these are actually those shelters that are over the top of the excavated areas. So it's 13.5 hectares in size. The east mound, which this one is, if there's a west mound as well that dates after this, Chocolithic with a sort of sliding movement to the west is 21 meters high and the sediments are deep. So it's rather like a medieval urban site in its depth. And basically it's not the origins of agriculture, but these are sedentary, Neolithic people living in quite a large village or large urban form. Population estimates are between 3,500 and 8,000 and I'll say those are being revised at the moment. And again, this is, time is the lead here. These are the shelters, this is the, where the labs are. And this is our chronology, this is the most recent one. Alex Baylis from Heritage English Heritage England is basically running, it's a stratigraphic chronology. So it's quite with hundreds of samples. What I'll be talking about largely is these words here, final, late, middle, and early. You can see the dates here. It's about 1100 year occupation here, from about 7,100 to about 5,950 of their box. This so-called middle part is sometimes referred to as the classic Chateau-Hoyuk part, okay? And again, I'll explain that as I go along what that actually means, hopefully. This is kind of a quick way of introducing that while taking up too much time. Dense village site, it looks a bit like so-called Pueblos in the American Southwest. It's a little bit different in that they're, these are literally right on top of each other and next to each other. There are no streets, there's no access except through the roof. These images that James Melart excavated in the 1960s, that's the earlier phase before Ian Hodder took over in 1993, came up with very iconic images that have been reproduced on t-shirts, on carpets, and just about everything else. The question is, what do they really depict? And it's always been a question of this large raptor plucking heads off of bodies. Is that actually something we should see as representational or is it just simply imagery or mythic? There's a huge interest in parts of the Sephallic extremity, whether it's Aurochs as is here or in fact over Caprians here. And then there are also these very iconic so-called mother goddess figurines. By the way, this one is from Melart, but there are others. So there are apparently female figures. They look somewhat like that. The burials are quite striking. They're in platforms, this is a platform. These are, again, Aurochs' horns on a plastered surface. And in here are the remains of up to 60 people. And that's the way one of those looks like on excavation. It's very challenging. They're commingled and interlinked. And as you'll see, some are not completely whole. Some look more like this, but even this is this kind of striking primary burial here. You'll see that there's an extra left femur here, and if you really look closely, you'll see that there are actually elements from the left forearm as well. So this is a primary deposition which had disturbed a burial underneath. But it's primary because actually the hands and the feet are complete. So in itself, it went in and wasn't disturbed. However, it disturbed, sorry, I'm just going to, how do I stand up here? You can see this orange thing here. It's red ochre. And it's actually part of a cranial vault that's peeking up from underneath. And that's actually this. It's actually the cranial vault of a child that was buried after this individual. This is also one of the more interesting young adult males who was buried with a mace head. This is a ground stone object. And again, these are all really quite fascinating in the context of an early Neolithic society. So the burials are intramural for the majority. That is the norm. Children, adolescents, adults go in the platform. Very young children tend to go into the floors of the structure, so perinates, neonates. They're more spatially distributed. And they sometimes tend to cluster around an oven here. And as I said, the meridians are commingled, so they're quite, they're individuals as they go in, but they tend to end up through decomposition to be quite entangled. It's a very merry chase to excavate them properly. When James Melart interpreted these burials, he saw these as what he called at that time, this is the early 1960s. He called them secondary burials. And we now know that that term was used in a variety of ways. But what he seemed to be suggesting is that this wasn't, these individuals were somewhere else before they went into the platforms. He thought that those raptors were actually defleshing. It was a sign of the funerary rights that these individuals were experiencing. By the time Peter Andrews and Tyra Molison and Bashek Paws and Laurie Hague worked on the human remains, that interpretation had changed. And at that point, it was thought that many of the individuals were going in as single inhumations and one after the other. We would call this today successive inhumation in a collective context. So a big change in interpretation. You might say, well, isn't that just fashion? Yes, in part, I suppose, but actually a lot of it is to do with the way the evidence looked. We started looking at these in a different way because of just repeated observations as we are excavating them. And in order to get some kind of context for what we were finding, we divided them up, this was inherited, these particular descriptions from the very beginning of the project. That in itself poses some interesting questions. But basically the point is that most are what are called primary disturbed and primary burials. So these are individuals that went in at least once. They went in once and then some were disturbed like the one that I showed just before. They make up the majority. And this is now after, well, they're 25 years. So the reason these things changed in parts because there weren't that many before. You can see that what's going on through time here at the very early phase, most of the burials are primary. Thank you. And as you move through time, they become less and less common and secondary burials become more and more common. And by the end of it, there aren't any primary burials at all. This is because of this constant inserting individuals and clasping over the platform and then re-entering it at a later time. So we have a lot of loose bone deposits from these disturbed individuals. Some of those are things like this, these crania here. Now those are actually, they don't belong to anybody that's in there. They seem to come from elsewhere. And many of these display, and there'll be some circles appearing here. They're rather hyper-flexed. I would call it physiologically impossible positions. I won't ask you to do these things now, but in the privacy of your own rooms, you can try this. But you can see that these individuals' limbs are hyper-contracted. They don't stay that way without some kind of aid. They're also joint dislocations or disarticulations. You can see that in the knee here. And bones come out of place. So here we have a talus. It doesn't belong there like that. It's no longer in proper connection. And so the foot, which is normally a sign of, a labile joint. In this case, it's not in an otherwise primary burial. Some things are dislocated. That's curious. Sometimes it's called paradoxical. Probably various colleagues. And there's variable bone representation and preservation. We started realizing that in fact, some things were just not there. And then it's pretty clear that these were wrapped and packed and in buildings that are burnt, which turns the platform into a kind of oven, you find the preserved, you find actually preserved human brain, flesh and also some of the wrappings. These are mats that are used and various kinds of cordage. And so what we started to wonder about is, okay, so the idea was these were wrapped and then put in the ground. The past phase, they thought it went in immediately. We started to wonder about this because of these strange, already? Oh gosh, okay, well, I will shortly if you don't mind. Because of these strange phenomena, we started to think about delayed burial. In other words, these individuals didn't go in immediately, but were outside for a variable period of time. We were trying to figure out what, how long that might be. And not all of the individuals are treated in this way. Which again, is quite curious because one of the big things about Chattahuyok is that supposedly it's an egalitarian society. This means basically that there aren't very many grave goods. There's spatial differentiation in the houses. But those particular burials that are in the platforms are not of people that are related. This is from dental non-metric work. So that spatial, there's some kind of spatial difference. But the most important thing here is that it may be that there are social distinctions based on the amount of time an individual was kept out. The idea being that if you went in immediately, perhaps it was somebody that was not perhaps as important. Someone that stayed out was perhaps more important. And the idea that they were circulating for a longer period of time. This kind of reflects on the notion of ancestor and what that means. This is almost a throwaway term in the nihilistic. Everybody does things for the ancestors. But in this case, it might actually be the beginnings of some kind of social distinction. I am not talking about some kind of social differentiation, but a kind of social distinction. And because I've run out of time, I will stop there and take questions. Thank you. Thanks.