 Thank you to the organisers for organising this session for putting quarries and rock'n'cites on the agenda. You have heard a lot about the sites and the quarries up till now. But as my title says it's not all about the quarries. With quarries I am talking today about stone and bronze-age quarries or open cast mines that you can find in southern half of Norway. So, when I read the abstract for this session, I sympathised with the notion of regarding caves and quarries as knots in networks, and I like the image of these sites serving as doorways for interaction between humans and the mineral world as places of exchange and symbiotic relationships. The physicality of the quarries, the unchanging rock on mountains, the persistence of a scarred rock face, ac yn llwgell o'ch cyfnod hwns, hynny o'r hamystod, mlyaf, ac ydw i'n bwysig. Roedd y cofant wedi bod y gallu'r cyffredig a'r caratau yn cofant. Ymgyrchu'r cyffredig yn cofant y celfwyr yma i'ch cyffredig a'r cyffredig, ac ymwinell i'r cyffredig. Felly yn y cyfrifol, ymgyrch gyfnod, oherwydd yma gyda niolr, fel ychydig chi'n cyfrifol ar y cyfrifol a'r cyffredig, Yn ystod y cyfyrdd yma ar hyn o'r fath am y cyfnodau a'r cyfnodau yng ngheithio. Felly, rwyf i ddim yn fawr am y cyfnodau. Ond rwy'n meddwl i'r rhai cyflwyno ar gyfer llawer yng Nghymru, ac ymgylchau cyfnodau gwneud. Felly, ymgylchon weithio'r cyfnodau? Fy hwnnau'r Ysgail ymgylch, ymgylchau mewn i'r ddweud, o'r ddechrau cyflwyno ar gyfer, maen nhw'r cyntaf yn ddwyf, a'r cyffredinol yn ymddi'r cyfnodd yn cael ei gael. Y gael yn ymddir nid yn cael ei ddweud o'r cyffredinol yn ddwyf. Mae'r cyffredinol ymddi'r cyffredinol, yna'r ffordd, mae'r cyffredinol yn ei ddweud, neu'r cyffredinol yn ymddir, maen nhw'n yn gallu ein bod yn rhan o'r cyffredinol yma yn y Ddwyf i'r bron. Mae'r ffordd yn ymddiol a'u cyffredinol, Mae'r hyn o'r trwyddiadau yn dif wedi'i meddwl y gweithio'r cyffredinol sy'n gweithio'r sgol ffagurau sy'n gweithio i'r cyffredinol sy'n gweithio'r cyffredinol, sy'n gweithio'r cyffredinol sy'n gweithio'r cyffredinol. Felly, oherwydd, i ddechrau sy'n cyffredinol, sy'n cyffredinol y ddychydigol ym mhwynt yn y lleidio'r cyffredinol o'r cyffredinol o'r cyffredinol, Rwy'n dechrau'r cyfnodd wedi bod gennych'n gwneud y cyllid yma ar y cyllidau bwyr ac'r ddechrau gyllidau cyllidau cwyrd dechrau, g wellness cyllidau a'r adnodd cyllidau cwyrd. C odds troi ganjustu'r cyllidiau gyllidau sgul, oherwydd orad diolch yn golygu mynd o'r cyllidau cyllidiau cwyrd. Ychydig sydd yn gwneudio i犬u ystyried cyllidau cadwod ymy Samsung Norway a chyanog yn fanンプm gangoeliaid gyllidau gymryddon Cymru a bobl yn ei weldach cyllidau populiol. Roch ar ddweud ar dw i gael stornydd gan rhan o'ch gweithio arweithio gyda ni'r 4,000 oes. Roch ddifrwng yn cymhag ddiweddio ar ddweudio ar ddweudio ar gweithio ar gweithio'r rhan o'ch cymhag ymddigol i'r ddweudio ar gyfer rhan o'ch gweithio ar ddweudio ar gyfer rhan o'ch cymhag. Mae'n gwybod am y ddweudio ar gyfer roch yn ysgrifennu ac yn gweithio ar gyfer roch. The mere access to rock from these quarries—to possess rock from the sites could then be a display of social affinity testifying to someone's claims to land or territory. The endurance and scale of exploitation and persisting-wide distribution are of a scale that implies that these sites may over time have become mythical. Once more, the significance of every quarry should not be reduced to a question of scale. Felly, ond nid oes i'n dweud o'r cyfgrif iawn sy'n cyd-nhyf, o'i gweithio'r ffordd, o'r ffordd yma, ddim i ddweud o ddwylliant o hollwch cyfrifio gwaith, ddifon nhw o'r gweithio'r cyfrifio. Yr eich gweithio'n ddiwrnod i'r cyfraith a'r ddweud o'r ddweud o'r ddweud a'i gweithio'r ddweud o'r ddweud o'r ddweud o'r ddweud. Yn ychydig i chi'n ddweud o'r cyffraith a'ch ddweud, Rydyn 4,000 BC, eich trefnid yn dal o amgylcheddauобol i'r bobl o fyfwysig ac yn ddechrau gwneud yn roi. Felly, at ymen nhw, un cyd-dylai bod'r fwrn ymlaen carton o'r deghมาdym yn bobl, ac mae hynny'n nhw yw'r mwy ar gyfer Llywodraeth Mae'r cwri mawr yn fath i'r transfiythau tribe gwahanol oedd y Fath Tyniol. Felly mae'r gwn yn yr unig wediwn i gydag 90% iawn i gyfnodau Llywbeth felly am gweithio y dysgu. Nid o ran hamp y gwychion Cyngor. Mae Rhysldd jaspyr cymsnig yn ddɪ! Ac mae Rhysl Cyngor am gweithio cymsnig roedd rhaid i gael rhaid i gael rhaid i gael rhaid i gael l員.. ..a'r cwri'r llwydd o'r llaw yma yn ddau cwri a i gael cyngor a byddion, gyfa cilw Ghost and one would think they would be easy to exploit. However examinations of their lithic assemblages at sed rental sites in their vicinity show that Rock was actually used very little. Jasper makes only out 2 percent or less at most sites and the distribution was really local. Moreover the use of this beautiful red rock was outnumbered by Ryallight but also by beach flint courts and courtynals. With regards to Jasper people in the ac mae'n bwysig i gyda'r hollwch o'r hollwch i'r cyfrifiadau i Llywodraeth a'r glas ym Llywodraeth yn iawn. Mae'r hollwch yn gilyddio'n cyfrifiadau i Gwyrddon Rhaid Fyddau yn cael gael ei fawr. O'r hollwch o'r hollwch yn hollwch, o'r hollwch yn ôl, oedd yn ffwrdd yn 4 000 bwysig, o'r hollwch yn hollwch i'r hollwch. of the inhabitants of this area's habitus and part of the particular group identity and community of practice. And this is the main point of this talk. In order to differentiate between quarry's significance and role in society, an approach that moves beyond the quarries themselves is required. My answer is to focus on practice. We can study quarrying of rather lithic procurement practices, including quarries sites as part of a chennau patois. This render visible the many choices involved in lithic procurement and the many components that in some have made empowered the practice and the quarry and the rock. A fundamental interpretive premise of the chennau patois is that a defined group's habit of mind and body are reflected in identified preferences in the execution of different tasks. The methodology that enables us to identify expressions of cultural or social affinity intertwined in technology and the production of artifacts. Quaring and preferences in lithic procurement practices represent a specific kind of knowledge, a knowledge that must have its wellsprings in individual experience yet becomes to large extent conventional in social circles through certain processes, whereby these conventional bodies of knowledge assume their locally characteristic shapes, to quote Frederick Ott. Memories, knowledge and know-how of a social collective are all then tacitly maintained, reaffirmed and transferred through continuous performance. Archaeologically, we can study what people did, how they acted, area-specific persisting or changing practices, preferences and traditions through what they left behind. Through comparing contemporary exploitation of several rock sources, patterns of differentiated attitudes to rock from various places can emerge. Building on a detailed investigation and comparison of more than 20 quarries sites in South Norway dating from the Mesolithic to the pre-Roman iron age I divided the operational chain of lithic procurement into seven. For each of these stages, there are many options and just for you to get an impression of the many possibilities embedded in the practice, I'll go briefly through the different stages. The chain starts with a choice of either to quarry or to collect rock, including whether someone chose to return to a site through time or not. Modern evaluation of risky or remote locations are set aside and instead the quarry's location in terms of being secluded or not from other types of activity areas are considered. The next stage comprises any necessary preparations before quarrying such as to make and bring dry firewood or collect and bring hammer stones. Choice of quarrying techniques is stage four. Direct hammering, quaring aided by fire, cold wedging or in some situations the exploitation of the source through natural freeze and fall processes which leave no identifiable trace on the rock surface beyond the flakes that lies underneath it after preliminary testing of the rock next to it. Then there is the question of waste management. There is initial reduction of blocks and finally there is a stage seven where one may ask what happened next. Where did the rock end up? How much was distributed and what did they make with it? Each of these stages will produce a material trace possible to investigate empirically at the quarries, the workshop sites or at the settlement sites. My investigations enabled me to distinguish between several types of litter procurement, first and foremost between quarrying on the one hand and collecting, but the intensity and endurance of the practice involved in quarries and quarrying is regarded by these listed here. And this focus on practice helps us look beyond obvious and inevitable physical and topographical variation. It also enables a comparative approach to quarries and lithic material procurement making it possible to build social arguments based on the resource. So investigating quarrying as a verb enables us to transcend the obvious topographical, geological or other properties of a quarry in order to identify if some of the sites were extraordinary. Building also on ideas in assemblage theory, I perceive a quarry as an assemblage, or rather an assembled practice of quarrying where all actions are constituents or components that combined with what made a quarry significant. The type of exploitation we can detect represents a deliberate choice, living social memories and knowledge of socially accepted traditions and practices. And to again paraphrase for that approach, making the world meaningful is not rooted in either the material or the cultural worlds, but rather in the activity of people. So this does the totality of the practice, the organization of the task, the sites or practices persistence, a quarry sites material site as well as its immaterials aspects which contributed to define the quarries role in their contemporary societies. This activity and human engagement with the world in general is as always rooted in human knowledge production and are thereby ways of making the world meaningful. And this may sound esoteric, but this process is deeply material. Hence the social entanglement of human practices, preferences and choices created, empowered places and it empowered the rock. The quality of the rock may have initiated the exploitation of the source, but lithic procurement would soon have become entangled in people's everyday lives. Philosopher Edward Casey comments on how humans through their sensorium and bodies can note different places' sameness because of one's engagement with these places. It is because humans engage and the way we engage with these places that we can regard a place as something more than its physical properties. So if we acknowledge this, we can also argue that some quarries may have had extra significance, some may have functioned at social arenas. Like this inland quarry exploited at the end of the Neolithic and in the Bronze Age, a time period that is the transition from hunter gathering to farming in South Norway. Here flakes of high quality flint was found. And I should here add that flint is not found geologically in Norwegian Bedrock. It can be found at the coast a so-called beach flint that is nodules that was secondary deposited by floating icebergs at the end of the last ice age. So it's a coastal resource, but it's also in the Neolithic, where they started to import flint from flint-rich areas in southern Scandinavia. So this flint is a valued raw material. And also this flint, a valued raw material, must have been intentionally brought inland to this region. And this then begs the question, why do you bring flint to a quarry where you have immense raw material already? What happens here? So I'll leave this question open, but to conclude. The assembled practice of quarrying, moving beyond the quarries, including socially situated knowledge and know-how, enable arguments of place which anchored cultural affinities of horde social bonds. Through practices and traditions, we can support arguments which also comprise the emotional and empowering qualities of quarries and rock that helped elusive concepts into being, enabling ideas and social knowledge to turn corporal and visible. Thank you.