 First of all, thank you very much for organizing this very interesting session. This is the last presentation in this session, so it will be a little bit difficult. Thank you very much for staying with me. Okay, so this is for changing. Okay. In two words, my paper, my presentation, is about exploring, exploration of non-western ontology in action. I think this is the best description. So in my paper, I will be referring to anthropomorphic pottery figurines recovered in hundreds during systematic excavations on tiny oceanic islands. As figurine, I understand three-dimensional figurative anthroposomorphic object, a statuette of the table size that is not part of any other artifact. For example, adorno is not a figurine. I think it's always important to underline because sometimes there are confusions about what is figurine, effigy vessel, anthropomorphic vessel, and so on. Okay, let's now zoom in in our setting. Imagine this beautiful paradise island. This piece of land belongs to Los Roques Aquipeligo, a group of oceanic islands. There are atoll-shaped coral formation with nearly 50 sandy caves. Los Roques Aquipeligo is part of southeastern Caribbean and is located 175 kilometers off the central coast of Venezuela. Hundreds of pottery figurines were recovered in our long-term systematic excavations carried out on these islands. Larger female figurines and other artifacts were brought from the mainland to be used on the islands by the Caribbean-speaking peoples, archaeologically known as birers of valenciate pottery, that lived permanently on the north central Venezuelan mainland between AD 1200 and the European conquest time. The provenance studies we perform for the island figurines using, among other, prompt gamma neutron activation analysis show definitely the mainland region. Although more than 1200 pottery figurines were produced and used between AD 800 to 1200 in the Valencia Lake basin, that means on the mainland, and the overall richness of this imagery has no parallel in Orinocchia. Very little is known about village layout, subsistence, depositional context, and chronology, and speculative claims have been made about the Valenciate religion, social organization, and also the suggested region. This is the reference, only short reference for the mainland. Now returning to the islands, our intrepid Valenciate semen for 300 years were crossing 135 kilometers in duck-out canoes, bringing dozens of figurines, anthropomorphic pottery vessels, ocarinas, bone flutes, stone artifacts, oleoresin and feline skins, among other artifacts. We interpreted the island side as temporary camps of varying occupational density, temporality, and function where groups largely composed of specialized adult and adolescent men were extracting, processing, and preserving those marine resources that were absent of scars on the continental coast like tartles, salt, but very specially quincong. First as in sea to quincong consumption and later as large-scale exploitation. The Valenciates transformed this oceanic islands into special economic areas of extraction of mainly Lobatos gigas molus exploited in great numbers and taken to the mainland for delayed consumption. For instance, La Pelona Island houses the main congs processing task scape adjacent to the principal Valenciate campsite on Dos Mosquises Island, I will be referring later too. Between three to five tons and I repeat between three to five tons of quincong meat were transported annually from Los Roques to the mainland. In Los Roques figurines were recovered on five islands. Let's have a look to some of the positional aspects of figurines on the tiny, but archaeologically very special Dos Mosquises Island on which the largest numbers of figurines were recovered. Most figurines on this island were found in two types of deposition. One where figurines were recovered together with micro vessels, anthropomorphic vessels, we interpreted them as a ritual context. Here we can see some of the objects you saw in micro context in the previous slide. In another type of deposition figurines were found in spatially circumscribed clusters of diverse artifacts and eco-facts interpreted as bundles, some as authoritarian caches. Here we can see some examples of artifacts of clear ritualistic or shamanic function like bone flutes, trumpets, ocarinas, whistles and rattles. Here we can see tobacco pipes, ceramic burners, oleorescene and mineral ochre or special objects like this one. There is also a conspicuous presence of several feline Margae ocelot cranial vaults, mandibular fragments and finger phalange that may suggest that feline skins were used at Dos Mosquises campsite. Many figurines were deposited close to skeletal remains of an adult male inserted within the omnipresent quincombe that we interpreted as a funerary context with burial offerings. Here we can see the cocoa powder container and some inhalers, few coming from the previous context. Now the method we use, we use integrative analytical approach that combined contextual archaeology, material cultural studies, construction of social reality and sociology of knowledge, phenomenological approaches, performance and practice, ethnographic analogy and traditional proceedings of pottery analysis. Using specially designed method, we undertook the search for the social reality of the Los Roques figurines. In this method, analysis of archaeological context and of reconstructed social context are pivotal. Within this approach figurine is seen not as a mute product of the precolonial past but as an actor performing in meaningful actions within a temporal spatial dimension of the producers and users. We see figurines as a product of expressive symbolies. As visual representations they do, they act, they afford, they why not affect. They are subjective constructions of conceptions of the world and of the locus of the human spirit within this world. In our work with figurines we consider importance of the engagement with phenomenological approaches to the experience of the past. People, and here in this picture you can see two examples of figurines as rattles. Discussion. So what hundreds of female figurines were doing on this oceanic island, especially in temporary campsites far from the ancestral homeland of Amerindian visitors. Our interpretation of island figurines depended on reconstructing the social context of the youth. As already mentioned, we argued that the most frequent occupants of the insular campsites were adolescent and adult males who formed Queen Kong fishery task groups. Women were probably rare visitors to the campsites. The success of the expeditions depended on exacting coordination of logistics, knowledge and technology as well as on the beneficial assistance of the spiritual forces. In the overarching perspective, the Amerindians had impacted the Queen Kong populations of the Los Roques Islands and the exploitation had also profoundly impacted, excuse me, their own society, their own spiritual life. At this juncture the interpretative path turned towards the most targeted island animal, the Queen Kong. Its large size, protruding eyes, human-like pennies and mammal-like manner of copulation would have led the valentioids to rank it higher in the hierarchy of agented beings that other insular creatures. I want to add that fishermen today say that eating botuto is aphrodisiatic. Well, and many other stories. In this ontological taxonomy constructed on the principles of perspectival agency and animacy, the Kongs emerge as selves with capacities to feel and act as persons. Calculations indicate that between AD 1200 and 1500, more than 5 million of the sentient and agented beings were slaughtered in Los Roques. In animistic Amerindian society, slaughter on such a massive scale had to be intertwined with rituals directed towards the spirits protecting these animals. The intensity of such rituals would have dramatically increased when reduced in situ-Queen Kong consumption gave way to large-scale exploitation. We consider that what archeological record tells us about spiritual activities that accompany the Queen Kong battery, and I'm using here the word battery. In Los Roques is directly related to the ritual efficiency of over 300 small pottery female figurines recovered in insular campsites. Here the interpretative path turns toward Amerindian women. Among the Caribbean-speaking societies of the South American lowlands, the crucial role of women in the ritual conciliation of hunted animal spirit, and then in re-establishing the relationship with them has been documented. The majority of feminine island figurines then may have metaphorically assumed women's ritualistic role, standing in as miniature surrobeses for the women who were left behind in the mainland settlement. Highly experiential synest scapes were orchestrated in the Los Roques campsites through the multi-sensorial perception resulting from tobacco smoking, hallucinogen, inhaling, sorry, but some words are not easy to pronounce yet for not original English speakers. Oleorysine burning, body painting, chanting and music playing, and perhaps dancing as the rituals were enacted. The corpora of shamanic paraphernalia were shaping these rituals, producing a universe of conspicuous multi-sensory experience. In the hands of shamans figurines became co-enactors. They interacted with humans and at the same time with others and humans, entities including spirits. Indeed the science of these activities may merit the name ritual scapes in addition to conch processing task scape, I already mentioned. The rituals were performed on the tiny islands located far from the ancestral homeland and associated with risky endeavors. The petitioner and placatory rituals presided over by the shamans eventually concluded with the deposition of votive offerings that might have included figurines. The ritual enactment of the social category of woman embodied in the figurines in the homosocial insular campsites would indeed prompt the Los Roques seafarers to reconceptualize the quotidian face-to-face relationships with the real woman in the heterosexual context of mainland villages. Conclusion, tying up the ideological strings identified in the Los Roques archaeological record, our research demonstrated that figurines were closely related to the animated agency of the Lobatos Gigas Molus. The human-Molus interaction on economic grounds was intertwined with the spiritual life of the Amerindians. The resulting ceremonialis has been oriented to protect the island visitors from the anger of the queen Kong and its protective spirits. We concluded that figurines assumed metaphorically the roles of woman as category of social actors absent from the insular campsites and were used in shamanic activity and rituals oriented at placating the anger of the spirit protectors of animals, mainly the queen Kong. Thank you very much for your attention.