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The archaeological study of assembly practices in the medieval west is often met with scepticism. The reliance on late documentary records and place-names, and the difficulties inherent in defining what actually constituted an ‘assembly’, are just some of the issues that face researchers. This paper brings together some of the first collated and excavated evidence by the HERA TAP project 1, and offers a cross-European perspective, drawing attention to the great variety of systems and types of structure created for the purpose of assembly in the late prehistoric and medieval eras. Selected case studies emphasize the chronological variations in the inception and life-span of assembly places and underline the diverse relationships of designated assembly sites to pre-existing landscapes, resource patterns, and social structures. Connections between the ‘architecture’ and location of these sites, and their role in the creation, maintenance, and signalling of collective identities are suggested.

The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that:• a full bibliographic reference is made to the original source • a link is made to the metadata record in DRO • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders.Please consult the full DRO policy for further details. SUMMARYLuminescence dating has been applied to ceramic bricks sampled from a selection of English medieval ecclesiastical and secular buildings in Essex, Kent and Lincolnshire, ranging in age from the fourth to the late sixteenth centuries. The results obtained for the Anglo-Saxon churches, which included Brixworth, confirmed the re-use of Roman brick in all cases. The dates for the earliest medieval brick type indicate that brick making was reintroduced during the eleventh century, a century earlier than previously accepted, and dates for Tudor bricks from the same secular vernacular building indicate that the practice of recycling of building materials during the late medieval period was also applied to brick.

The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that:• a full bibliographic reference is made to the original source • a link is made to the metadata record in DRO • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders.Please consult the full DRO policy for further details.

Defining the OE hearg : a preliminary archaeological and topographic examination of hearg place names and their hinterlands S  S  The OE term hearg is interpreted variously as 'pagan temple', 'hilltop sanctuary' and even 'idol'. It is a rare survival in the English place-name record. When it can be identified, the place name is commonly considered to refer to a location of pre-Christian religious activity, specifically a pagan Anglo-Saxon temple. Taking inspiration from the extensive and methodologically well-advanced studies in Scandinavia, which have successfully related place-name evidence for cultic and religious sites with the archaeology and topography of these localities, this paper adopts and uses a similar methodology to investigate the archaeological and topographic character of a selection of hearg locations. The traditional interpretations of the place name are questioned and evidence is presented that these sites are characterized by long-lived, localized cult practice spanning the late prehistoric to early historic periods, but with activity reaching a zenith in the late Iron Age to Romano-British eras, rather than the fifth to seventh centuries AD. . Thanks, too, go to the peer-reviewers for their useful commentary; to Tom Moore for recent conversations regarding Iron Age and Gallo-Roman temple sites; and to participants at two recent conferences dealing with pre-Christian beliefs, rites and practices (Oxford 2005 and Suffolk 2006), for their constructive feedback and comments on earlier drafts of this paper.