||谷澤亜里, 古墳時代前期における玉類の伝世:勾玉を中心に, 平成30年度九州史学会大会考古学部会, 2018.12.
||Ari Tanizawa, Trade network as seen from glass beads in the Yayoi-Kofun transitional period in Japanese archipelago, Academic Conference "Ancient Glass of Eurasia: Making, Trade and Cultural Interchange", 2018.11.
||Ari Tanizawa, The Yayoi-Kofun transition as seen from the distribution of beads, The Eighth World Archaeological Congress, 2016.09.
||Ari Tanizawa, The importation of glass beads in the Yayoi-Kofun transitional period in Japanese archipelago, The Eighth World Archaeological Congress, 2016.08.
||谷澤亜里, 弥生時代後半期における玉類の舶載：北部九州のガラス製玉類を中心に, 第12回九州考古学会・嶺南考古学会合同考古学大会, 2016.08.
||Gina Barnes, Ari Tanizawa, Early beadstone body ornaments in East Asia and their antecedents 2: Kofun-Nara, 7th Worldwide Conference of the Society of East Asian Archaeology, 2016.06, Throughout Japanese prehistory, a variety of materials and techniques were employed to convey such varied states as gender, matrimonial status, descent, and age ant/or status. Some of these were recurrent in different periods, such as body tatoos or beaded decoration; others, like dental modification or gold jewelry, surfaced and then disappeared. Some modes of ornamentation had continental antecedents, raising questions about shared iconographic systems or material correlates of identity demarcation.
This chapter traces the transformation of ornament systems from early times (Jomon–Early Yayoi) based on age, gender, and descent to the evolution of status symbols that contributed to the icons of Imperial Insignia (Late Yayoi–Kofun). Ornaments of a variety of materials (e.g. shell, beadstone, metals) will be examined within their social contexts to inform on changing patterns in the expression of social and political identity. Of particular interest is the long life of the curved bead (magatama), an ornament shape which first occurred in the Jomon context of a hunter-gatherer system, and how it was reinterpreted as society became more complex; another point of interest is how shell bracelets, which marked gender and age became reproduced in stone as an elite accessory; a third transformation to be investigated is how the necklace, with magatama as the focal point, evolved as a mark of rulership, common to both males and females.
The trends presented here ended with the adoption of Buddhism in Japan, when body ornamentation was considered counter to the ascetic ideals of “rejecting the world”. What happened to the magatama at this time is an interesting story in itself..
||谷澤亜里, 玉類の副葬形態からみた古墳時代の開始, 平成27年度九州史学会考古学部会, 2015.12.
||谷澤 亜里, 古墳時代中期後半から後期前半における玉類の変革とその意義：山の神古墳・王塚古墳出土玉類の検討から, 日本学術振興会科学研究費・基盤研究（B）成果報告会「山の神古墳と「雄略朝」期をめぐる諸問題」, 2014.07.
||谷澤 亜里, 玉類からみた古墳時代の地域間関係―前期の北部九州地域を中心に―, 第7回九州前方後円墳研究会, 2014.06.
||Ari Tanizawa, Maritime trade in the Yayoi period as seen from beads in the Iki and Tsushima islands, 20th Congress of the Indo-Pacific prehistory association, 2014.01.
||谷澤 亜里, 弥生時代後期における玉類の流通―北部九州地域の玉作の検討から―, 平成24年度九州史学会大会考古学部会, 2012.12.
||Ari Tanizawa, The Yayoi-Kofun transitional period as seen from the production and distribution of comma-shaped beads, The 5th World Conference of the Society of East Asian Archaeology, 2012.06.
||谷澤 亜里, 弥生時代後期後半～終末期における玉類の流通と消費：西日本を中心に, 平成23年度九州考古学会総会, 2011.11.
||Ari Tanizawa, The exchange system of late Yayoi period northern Kyushu of Japan as seen from glass beads, 19th Congress of the Indo-Pacific prehistory association, 2009.12.