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Books on the topic 'Burial practices; Mortuary theory'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Neolithic mortuary practices in Greece. Oxford, England: Archaeopress, 2004.

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2

Mortuary practices in the process of Levantine neolithisation. Oxford, England: John and Erica Hedges, 2007.

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3

Jelsma, Johan. A bed of ochre: Mortuary practices and social structure of a maritime archaic Indian society at Port au Choix, Newfoundland. Groningen: Rijksuniversiteit Groningen, 2000.

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4

Dillehay, Tom D. Tombs for the living: Andean mortuary practices : a symposium at Dumbarton Oaks 12th and 13th October 1991. Edited by Dumbarton Oaks. Washington, D.C: Dumbarton Oaks Research Library and Collection, 2011.

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5

Death management and virtual pursuits : a virtual reconstruction of the Minoan cemetery at Phourni, Archanes: Examining the use of tholos tomb C and burial building 19 and the role of illumination in relation to mortuary practices and the perception of life and death by the living. Oxford: Archaeopress, 2010.

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6

Suriano, Matthew. Death as Transition in Judahite Mortuary Practices. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190844738.003.0002.

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Death is transitional in the Hebrew Bible, but the challenge is in understanding how this transition worked. The ritual analysis of Judahite bench tombs reveals a dynamic concept of death that involved the transition of the dead body. The body would enter the tomb during primary burial; there it would receive provisions as it rested on a burial bench. Eventually the remains of the dead would be secondarily interred inside the tomb’s repository. This final stage, the repository, is marked by the collective burial of bones. The transition of the dead, therefore, involves the body in different conditions, first as an individual corpse and then as a collection of bones. The process of burial and reburial inside the bench tomb offers new insight into the idea that postmortem existence in the Hebrew Bible is predicated on the fate of the body.

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7

Daniell, Christopher. Later Medieval Death and Burial. Edited by Christopher Gerrard and Alejandra Gutiérrez. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198744719.013.35.

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This chapter discusses medieval burial ritual, including the act of burial, cemeteries and burial location, and the grave goods of priest, bishops, nobility, and royalty which included a wide range of clothing and objects associated with their office. The burial of Richard III illustrates how much bioarchaeology can now reveal to us about the biography of the body in the grave. Also outlined here are the distinctive mortuary practices of, for example, Jews, lepers, heretics, and suicides as well as the mainstream Christian tradition of heart burials. Commemorative monuments of all levels of society are described, from medieval royal tombs to the graves of the poorest parishioner, though minor monuments within the graveyard are only rarely discovered.

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8

Suriano, Matthew. A History of Death in the Hebrew Bible. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190844738.001.0001.

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In the Hebrew Bible/Old Testament, a good death meant burial inside the family tomb, where one would join one’s ancestors in death. This was the afterlife in biblical literature; it was a postmortem ideal that did not involve individual judgment or heaven and hell—instead it was collective. In Hebrew scriptures, a postmortem existence was rooted in mortuary practices and conceptualized through the embodiment of the dead. But this idea of the afterlife was not hopeless or fatalistic, consigned to the dreariness of the tomb. The dead were cherished and remembered, their bones were cared for, and their names lived on as ancestors. This book examines the concept of the afterlife in the Hebrew Bible by studying the treatment of the dead, as revealed both in biblical literature and in the material remains of the southern Levant. The Iron Age mortuary culture of Judah is the starting point for this study, and the practice of collective burial inside the Judahite rock-cut bench tomb is compared to biblical traditions of family tombs and of joining one’s ancestors in death. This archaeological analysis, which also incorporates funerary inscriptions, will shed important insight into biblical literature concerning such issues as the construction of the soul in death, the nature of corpse impurity, and the concept of Sheol. Death was a transition managed through ritual action. The connections that were forged through such actions, such as ancestor veneration, were socially meaningful for the living and ensured a measure of immortality for the dead.

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9

Mortuary Practices and Social Identities in the Middle Ages. Bristol Phoenix Press, 2009.

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10

Mortuary Practices and Social Identities in the Middle Ages. Bristol Phoenix Press, 2012.

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11

Betsinger, Tracy K., Amy B. Scott, and Anastasia Tsaliki, eds. The Odd, the Unusual, and the Strange. University Press of Florida, 2020. http://dx.doi.org/10.5744/florida/9781683401032.001.0001.

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While death and dying are universal, the treatment of the dead is culturally and temporally specific, highlighting the influence of both the deceased individual and the living community within the mortuary process. This volume focuses specifically on non-normative or atypical mortuary practices situated within a contextually driven understanding of social and cultural norms surrounding the process of interment. Each chapter compares and contrasts the various elements of these mortuary treatments (e.g., body position, body orientation, artifact inclusion) and how they may represent specific ideological and/or cultural notions of identity and personhood after death (e.g., age, sex, gender, status, health). Care is taken to avoid simple binary classifications of “typical” and “atypical” by considering the range of mortuary treatments that characterize each society. Drawing on examples from North and South America, Europe, and Asia, this comprehensive volume stresses the commonality between non-normative or atypical treatments spanning millennia. Additionally, this volume strives to employ a holistic understanding of non-normative burials both in terms of assessing the significance and interpretation of individual cases of atypical interments, as well as to better understand the overall phenomenon of these mortuary practices, which continue to be the source of fascination and debate within mortuary archaeology.

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12

Weekes, Jake. Cemeteries and Funerary Practice. Edited by Martin Millett, Louise Revell, and Alison Moore. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199697731.013.025.

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This chapter applies and attempts to contribute to the funerary process method of investigating late Iron Age and Roman period mortuary ritual in Britain. In this approach, evidence derived from archaeological contexts including tombstones and monuments, possible cemetery surfaces, cemetery boundaries, burials, pyre sites, and other features is reconsidered diachronically in relation to funerary schema. We therefore try to consider objects and actions in their correct funerary contexts, from the selectivity of death itself, through laying-out procedures, modification of the remains and other objects, degrees of spatial separation of the living and the dead, and types of deposition and commemorative acts. The development of tradition and diversity in funerary practice in Roman Britain is considered throughout, and the chapter concludes with a brief reconsideration of the multi-vocality of funerary symbolism.

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13

D, Dillehay Tom, and Dumbarton Oaks, eds. Tombs for the living: Andean mortuary practices : a symposium at Dumbarton Oaks 12th and 13th October 1991. Washington, D.C: Dumbarton Oaks Research Library and Collection, 1995.

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14

Author), Dumbarton Oaks (Corporate, and Tom D. Dillehay (Editor), eds. Tombs for the Living: Andean Mortuary Practices : A Symposium at Dumbarton Oaks : 12th and 13th October, 1991. Dumbarton Oaks Research Library & Collection, 1995.

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15

Dealing With Death: A Handbook of Practices, Procedures and Law. 2nd ed. Jessica Kingsley Publishers, 2006.

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16

Suriano, Matthew. The History of the Judahite Bench Tomb. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190844738.003.0003.

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The history of the Judahite bench tomb provides important insight into the meaning of mortuary practices, and by extension, death in the Hebrew Bible. The bench tomb appeared in Judah during Iron Age II. Although it included certain burial features that appear earlier in the Middle and Late Bronze Ages, such as burial benches, and the use of caves for extramural burials, the Judahite bench tomb uniquely incorporated these features into a specific plan that emulated domestic structures and facilitated multigenerational burials. During the seventh century, and continuing into the sixth, the bench tombs become popular in Jerusalem. The history of this type of burial shows a gradual development of cultural practices that were meant to control death and contain the dead. It is possible to observe within these cultural practices the tomb as a means of constructing identity for both the dead and the living.

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