Where do we find the world's very first art? When, and why, did people begin experimenting with different materials, forms and colours? Were our once-cousins, the Neanderthals, also capable of creating art? Prehistorians have been asking these questions of our ancestors for decades, but only very recently, with the development of cutting-edge scientific and archaeological techniques, have we been able to piece together the first chapter in the story of art. Overturning the traditional Eurocentric vision of our artistic origins, which has focused almost exclusively on the Franco-Spanish cave art, Paul Bahn and Michel Lorblanchet take the reader on a search for the earliest art across the whole world. They show that our earliest ancestors were far from being the creatively impoverished primitives of past accounts, and Europe was by no means the only 'cradle' of art; the artistic impulse developed in the human mind wherever it travelled. The long universal history of art mirrors the development of humanity.

A fascinating case study of the archaeological site at Murujuga, Australia Located in the Dampier Archipelago of Western Australia, Murujuga is the single largest archaeological site in the world. It contains an estimated one million petroglyphs, or rock art motifs, produced by the Indigenous Australians who have historically inhabited the archipelago. To date, there has been no comprehensive survey of the site's petroglyphs or those who created them. Since the 1960s, regional mining interests have caused significant damage to this site, destroying an estimated 5 to 25 percent of the petroglyphs in Murujuga. Today, Murujuga holds the unenviable status of being one of the most endangered archaeological sites in the world. Jose Antonio Gonzalez Zarandona provides a full postcolonial analysis of Murujuga as well as a geographic and archaeological overview of the site, its ethnohistory, and its considerable significance to Indigenous groups, before examining the colonial mistreatment of Murujuga from the seventeenth century to the present. Drawing on a range of postcolonial perspectives, Zarandona reads the assaults on the rock art of Murujuga as instances of what he terms "landscape iconoclasm": the destruction of art and landscapes central to group identity in pursuit of ideological, political, and economic dominance. Viewed through the lens of landscape iconoclasm, the destruction of Murujuga can be understood as not only the result of economic pressures but also as a means of reinforcing-through neglect, abandonment, fragmentation, and even certain practices of heritage preservation-the colonial legacy in Western Australia. Murujuga provides a case study through which to examine, and begin to reject, archaeology's global entanglement with colonial intervention and the politics of heritage preservation.