Using the Islamic State/Da'esh as a case study, we identify the genesis of a new form of terrorism arising from the convergence of networked social media and changes in the forms of conflict. Socially mediated terrorism is defined as 'the use of social and networked media to increase the impact of violent acts undertaken to further a social, political and/or religious cause with the aim of creating physical, emotional or psychological suffering that extends beyond the immediate audience'. Our analysis distinguishes three strategies involving cultural heritage. The first is smoke, mirrors and mock destruction, which exaggerates perceptions of power and tests the impact of potential destruction. The second is shock, awe and censure, which uses international outrage to cloak the Islamic State with an aura of invincibility and highlight the impotence of its opponents. The third is financing the Kaliphate, which has transformed the ad hoc looting of archaeological sites into a business model. Iconoclasm has a lengthy history in which cultural icons were destroyed with the primary aim of subjugating local populations/audiences. In contrast, the Islamic State's promotion of cultural heritage destruction through networked social media is directed simultaneously towards local, regional, and international audiences with reactions from one audience used to subdue, embolden or intrigue another. As such, networked social media can be viewed as a fresh -and currently under-rated -threat to cultural heritage in conflict zones. Finally, we draw

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This paper reports on the recording of previously unpublished Aboriginal stone hut structures in southwestern Queensland. Located along a tributary of the Georgina River, these 17 structures are typical of the region, being generally circular in plan view, with an average diameter of 5m and a 1m-wide opening consistently positioned to afford protection from prevailing winds. Evidence suggests these structures were roofed with vegetation and, while they pre-date the contact period, appear also to have been used into at least the late 1800s. Artefacts associated with them include stone flakes, cores and edge-ground axe fragments, freshwater mussel shells, rifle cartridge cases, fragments of glass, and metal objects. A comparison of these stone hut structures is made with similar features from elsewhere in Australia, demonstrating that there was a widespread but consistent use of stone for construction. This short report contributes to an increasing awareness of, and literature about, built structures in traditional Aboriginal societies.

The Indigenous intangible heritage related to wrecked vessels has been poorly studied and documented. This article provides a counter to dominant maritime archaeology discourses via the investigation of the Aboriginal significance attributed to a wrecked and submerged River Murray barge (Crowie) in South Australia. There are numerous layers of Aboriginal significance that may be attributed to Crowie including the relationship of the community with their ‘underwater country’, Indigenous contributions to the riverboat industry, and the use of Aboriginal terms in vessel‐naming practices. Geophysical data from multibeam and sidescan sonar surveys allowed for confirmation of the proposed location of the wreck and through comparison with historical descriptions and photographs provided evidence to substantiate the assignation of the wreck as the Crowie barge.