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The faunal remains are described from Nkile and Bolondo, two archaeological sites in the equatorial rainforest of the Democratic Republic of Congo. Both river-side settlements, located in the Ruki-Tshuapa basin and dating to between the 14th century to the second half of the 20th century, show a heavy reliance on aquatic food resources. The animal remains show that fishing was a major subsistence activity, whereas hunting, slaughtering of domestic stock and harvesting of molluscs were less frequent activities. The contribution to the diet of the different animal taxa suggested by the zooarchaeological data is in line with recently published stable isotope results obtained on humans and animals from Bolondo. The type of fish, and in particular their reconstructed sizes, show that the major exploited fishing grounds were shallow waters that became accessible during the low water seasons (nowadays July-August and a minor season in March at both sites). The proportions of the exploited fish taxa are comparable to those marketed nowadays in larger urban centres. Juvenile fish, and to some extent, small crocodiles, were heavily exploited but it is argued that at the time this was still a sustainable activity that did not deplete the fauna as much as today since human populations were smaller and the fishing gear less effective.

Two cremations dating from the Bronze Age were discovered in the 1950s in a burial mound in Postel in the province of Antwerp. The colour of the skeletal remains indicates a homogeneous cremation with a temperature of at least 800°C. The most ancient individual (dated to phase I of the construction of the burial mound) is the most complete: about ¾ of its remains, which belong to all anatomical categories, were transferred from the pyre to the grave. The osteological study reveals that it was probably an adult male who was at least 25 years of age. The second subject is more recent (dated to Phase III) and is thought to have been an individual of undetermined sex, under 20 years old. The smaller quantity of remains and the absence of some anatomical categories, including fragile and small bones, that this was a deliberate sorting made by the cremation officiant. This type of selection has already been seen in other Belgian sites dating from the Bronze Age and later.

While he is mentioned as bishop of Maastricht between the late 6th century and the beginning of the 7th century by the medieval Liège chronicles, starting with the Gesta episcoporum written by Hériger de Lobbes (ca 980), Perpète, whose relics are preserved today in the collegiate church of Ste-Marie-et-St-Perpète in Dinant (prov. Namur), was excluded from the critical list of the bishops of Tongres-Maastricht- Liège. However, a rereading of the written sources mentioning him and the recent contribution of archaeometry and paleoanthropology invite us to rehabilitate Perpète as bishop, as a historical figure, and no longer only as an object of veneration. His burial in Dinant, a small agglomeration in the Mosan basin, is in keeping with the practice of the bishops of Tongeren-Maastricht who focused their efforts at Christianisation in the most dynamic communities of their diocese during the Merovingian era. This burial, in the St-Vincent church as reported by Gilles d'Orval’s Gesta episcoporum around 1250, and the spread of the cult of this saint from Saragossa in the north of Gaul plead in favour of the existence of this church —at the latest in ca 600. The transfer of the relics of St. Perpète to the church of Ste-Marie in Dinant took place at the latest in 1096, when it had the double dedication of Ste-Marie-et- St-Perpète. It’s probably part of the programme of assertion of power of the bishops of Liège in Dinant between the late 10th century and the late 11th century. Alors qu’il est mentionné comme évêque de Maastricht entre la fin du 6e et le début du 7e s. par les grandes chroniques liégeoises médiévales, à commencer par les Gesta episcoporum d’Hériger de Lobbes en ca 980, Perpète, dont les reliques sont conservées aujourd’hui en la collégiale Ste-Marie-et-St-Perpète de Dinant (prov. Namur), a été exclu de la liste critique des évêques de Tongres-Maastricht-Liège. Or une relecture des sources écrites le mentionnant et l’apport récent de l’archéométrie et de la paléoanthropologie invitent à réhabiliter Perpète comme évêque, comme personnage historique, et non plus seulement comme objet de vénération. Son inhumation à Dinant, agglomération du bassin mosan, s’inscrit dans la pratique des évêques de Tongres-Maastricht qui concentraient leurs efforts de christianisation dans les communautés les plus dynamiques du diocèse à l’époque mérovingienne. Cette inhumation, en l’église St-Vincent comme le rapportent les Gesta episcoporum de Gilles d’Orval vers 1250, et la diffusion du culte de ce saint saragossais dans le nord de la Gaule plaident en faveur de l’existence de cette église au plus tard en ca 600. Le transfert des reliques de S. Perpète vers l’église Ste-Marie de Dinant eut lieu au plus tard en 1096, lorsque celle-ci portait la double dédicace Ste-Marie-et-St-Perpète, et s’inscrit probablement dans le programme d’affirmation du pouvoir des évêques de Liège à Dinant entre la fin du 10e s. et la fin du 11e s. Perpète, dessen Reliquien heute in der Stiftskirche Ste-Marie-et-St-Perpète in Dinant (Provinz Namur) aufbewahrt werden, wird von den mittelalterlichen Lütticher Chroniken, beginnend mit der Gesta episcoporum von Hériger de Lobbes um 980, als Bischof von Maastricht zwischen Ende des 6. Jahrhunderts und Anfang des 7. Jahrhunderts erwähnt. Trotzdem wurde er von der kritischen Liste der Bischöfe von Tongern-Maastricht-Lüttich ausgeschlossen. Ein erneutes Lesen der schriftlichen Quellen, in denen er erwähnt wird, und der jüngste Beitrag der Archäometrie und Paläoanthropologie laden uns jedoch ein, Perpète als Bischof, als historische Figur und nicht mehr nur als Gegenstand der Verehrung, zu rehabilitieren. Seine Beerdigung in Dinant, einer Ansiedlung im Mosan-Becken, entspricht der Praxis der Bischöfe von Tongern-Maastricht, die sich während der Merowingerzeit auf die Christianisierung in den dynamischsten Gemeinden der Diözese konzentrierten. Diese Beerdigung in der Saint-Vincent-Kirche, wie sie von Gilles d’Orvals Gesta episcoporum um 1250 berichtet wurde, und die Verbreitung des Kultes dieses Heiligen aus Saragossa im Norden Galliens sprechen für die Existenz dieser Kirche spätestens um. 600. Die Übergabe der Reliquien des Heiligen Perpète an die Kirche Ste-Marie in Dinant erfolgte spätestens 1096, als sie die doppelte Widmung von Ste-Marie-et-St-Perpète trug. Sie ist wahrscheinlich Teil des Programms der Machtübernahme der Bischöfe von Lüttich in Dinant zwischen dem Ende des 10. Jahrhunderts und dem Ende des 11. Jahrhunderts.