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Journal articles on the topic 'Collective tomb'

Author: Grafiati

Published: 7 July 2024

Last updated: 31 July 2025

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1

Xu, Photo by Jennifer. "The Collective Lamentation of the Raggio Tomb." Academic Medicine 94, no. 7 (2019): 990. http://dx.doi.org/10.1097/acm.0000000000002716.

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Choi, Sung-rak, and Moonkang Bok. "Discussion on the Terminology of Baekje Tombs." Korean Ancient Historical Society 121 (August 31, 2023): 71–95. http://dx.doi.org/10.18040/sgs.2023.121.71.

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This study started with the problem consciousness that the concept of each terminology should be clearly established prior to research on Baekje tombs. Therefore, the concept of tomb (墳墓) and mounded tomb (古墳) were examined along with the problem of Bungumyo (墳丘墓), and a new classification and name were presented based on the research of Baekje tombs. First, the tomb was used as a collective term for all tombs, regardless of temporality and hierarchy, and the mounded tomb was named only for some tombs what hierarchy is clearly revealed after the middle of 3rd century. In addition, the to

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Kiriana, I. Nyoman, Abdul Kholiq, I. Gusti Ayu Ratna Pramesti Dasih, and Ni Nyoman Sri Widiasih. "Sacred Sites: Between Islamic and Hindu Traditions in Indonesia (A Comparative Study of Sacredness, Rituals, and Symbolism)." Journal of Posthumanism 5, no. 5 (2025): 3127–45. https://doi.org/10.63332/joph.v5i5.1710.

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This study aims to compare the sacrality, rituals, and symbolism found in the Tomb of Sunan Kudus and the Tomb of Raja Udayana, two sacred sites representing Islamic and Hindu religious traditions in Indonesia. Through a qualitative approach, this research identifies the spiritual, cultural, and social values passed down by these tombs, as well as how the rituals and symbolism reflect each religion's understanding of the relationship between humans, nature, and God. The Tomb of Sunan Kudus, with its 'buka luwur' and 'ngalap berkah' traditions, highlights the influence of Islamic Sufism and the

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Xu, Jennifer. "Commentary on “The Collective Lamentation of the Raggio Tomb”." Academic Medicine 94, no. 7 (2019): 991. http://dx.doi.org/10.1097/01.acm.0000574980.27261.3a.

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Rutkowski, Łukasz, and Marta Parol. "The skeletal remains from Umm an-Nar tomb QA 1-1: spatial distribution and anthropological analysis." Polish Archaeology in the Mediterranean, no. 30/2 (December 31, 2021): 103–28. http://dx.doi.org/10.31338/uw.2083-537x.pam30.2.27.

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Collective aboveground circular tombs of stone are one of the main categories of architectural structures from the Umm an-Nar period (2500–2000 BC) in the Oman peninsula. The tombs have been known since the late 1950s but various aspects of their functioning still await a full explanation. Most of them survived in poor condition, often empty, only a dozen or so actually yielding any human remains. Tomb QA 1-1, one of ten Umm an-Nar-type tombs at Wadi al-Fajj in northwestern Oman, has yielded a substantial assemblage of human skeletal remains (estimated MNI 25) from the two of four burial chamb

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Kim, Dae Hwan. "The Collective Integration Process of Saroguk Based on the Tomb Data." Yeongnam Archaeological Society 97 (September 30, 2023): 189–211. http://dx.doi.org/10.47417/yar.2023.97.189.

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This paper criticized the previous research on the formation of Saroguk and pointed out the problems that previous research had, and interpreted the formation process of Saroguk from a different perspective. First of all, through analysis of the wooden coffin tombs, we understood the phenomenon of the clustering of wooden coffin tombs, which has been used as an important indicator, as the beginning of the Samhan relations network. The emergence of a dominant relative group or clan group in the process of forming Saroguk was seen as a continuous phenomenon with the emergence of large wooden tom

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Malone, Caroline, Simon Stoddart, Anthony Bonanno, et al. "Mortuary Ritual of 4th Millennium bc Malta: the Zebbug Period Chambered Tomb from the Brochtorff Circle at Xaghra (Gozo)." Proceedings of the Prehistoric Society 61 (1995): 303–45. http://dx.doi.org/10.1017/s0079497x0000311x.

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As part of the research of the joint Anglo-Maltese project on the island of Gozo, a Zebbug period rock-cut tomb was discovered in the south-east corner of the Brochtorff Circle. The integrity of this tomb and the interdisciplinary approach applied to its study make it a unique find from the Maltese islands and rare within the southern central Mediterranean.The article presents the stratigraphy, pottery, stone, shell and bone artefacts, skeletal remains, animal bone, molluscan samples, and radiocarbon dates from the tomb. At the same time the significance of the tomb for the formative phases of

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Gapany, Jérôme. "Claiming village commons by “militarizing the ancestors” in urbanizing Fuzhou, China." Focaal 2022, no. 94 (2022): 72–86. http://dx.doi.org/10.3167/fcl.2022.940105.

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The funeral reforms in China condemn widespread burial practices considered “backward” and “uncivilized” while contradicting core grassroots values. Examining collective tomb land expropriation in a former rural township of Fuzhou hosting important military infrastructures, this article highlights issues of accessibility to ancestral land in the context of rapid urbanization and the resulting transition from village commons to state provisioned public goods. How do the original inhabitants of new urban communities make claims on their ancestors’ tomb land? What tactics are deployed to comply w

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Syahrun, Syahrun, and Basrin Melamba. "Changes in Tolaki People Burial in Southeast Sulawesi: From Boat-Shaped Grave Coffin (Soronga) to Boat-Shaped Islamic Tomb (Koburu Bangga)." Jurnal Sejarah Citra Lekha 7, no. 1 (2022): 1–12. http://dx.doi.org/10.14710/jscl.v7i1.45319.

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The first burial system of Tolaki people in prehistoric times and ancient times adopted boat-shaped grave coffin known as soronga or oduni. There were large and small soronga and there were also decorated and undecorated or plain soronga. When Islam was introduced in the Mekongga Kingdom during the leadership of King/Bokeo Laduma in 17th century and in Konawe in 18th century, the burial system was adopted. However, the tradition of using boats experienced a change. During the Islamic era, there were two shapes of grave in the Islamic grave called as ninggeo-nggeo where the grave was placed in

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Riggs, Christina. "Shouldering the past: Photography, archaeology, and collective effort at the tomb of Tutankhamun." History of Science 55, no. 3 (2016): 336–63. http://dx.doi.org/10.1177/0073275316676282.

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Photographing archaeological labor was routine on Egyptian and other Middle Eastern sites during the colonial period and interwar years. Yet why and how such photographs were taken is rarely discussed in literature concerned with the history of archaeology, which tends to take photography as given if it considers it at all. This paper uses photographs from the first two seasons of work at the tomb of Tutankhamun (1922–4) to show that photography contributed to discursive strategies that positioned archaeology as a scientific practice – both in the public presentation of well-known sites and in

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11

Yannis, Varalis Georgia Koletsiou Goulielmos Orestidis. "Memory, Society and Art in the Church at Saint Sophia, Mytikas, Akarnania The Funerary Chambers and the Tomb in the North Aisle." After Constantine: Stories from the Late Antique and Early Byzantine Era, no. 2 (June 1, 2022): 35–69. https://doi.org/10.5281/zenodo.8158593.

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The church at Saint Sophia, Mytikas (anc. Alyzia), is a three-aisled basilica dated to the later part of the fifth or the early sixth century. Excavated in the ‘70s and ‘80s of the previous century, the church is not yet published. This study focuses on the funerary use of the annexes flanking the north side and on the monumental tomb erected in the north aisle. Τhe character of the burial chambers and the tomb are revealing the collective memory of the late antique community of Alyzians who wanted to preserve both the family ties and the spiritual ties with the deceased. Art,

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Lee, Anru, and Wen-hui Anna Tang. "The Twenty-five Maiden Ladies' Tomb and Predicaments of the Feminist Movement in Taiwan." Journal of Current Chinese Affairs 39, no. 3 (2010): 23–49. http://dx.doi.org/10.1177/186810261003900302.

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“The Twenty-five Maiden Ladies' Tomb” is the collective burial site of the female workers who died in a ferry accident on their way to work in 1973. The fact that of the more than 70 passengers on board all 25 who died were unmarried young women, and the taboo in Taiwanese culture that shuns unmarried female ghosts, made the Tomb a fearsome place. Feminists in Gaoxiong ([Formula: see text]) had for some years wanted the city government to change the tomb's public image. Their calls were not answered until the Gaoxiong mayor's office finally allocated money to clean up the gravesite and, as par

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Saville, Alan, John A. J. Gowlett, and Robert E. M. Hedges. "Radiocarbon dates from the chambered tomb at Hazleton (Glos.): a chronology for neolithic collective burial." Antiquity 61, no. 231 (1987): 108–19. http://dx.doi.org/10.1017/s0003598x0007263x.

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The social organization of prehistoric British societies has been a busy interest recently, with the hypothesis that the Neolithic was characterized by lineage societies, very likely egalitarian in character, whose dead were placed into communal ‘tombs for the ancestors’. But how secure is the evidence for burial in chambered or unchambered long barrows over many generations? Hazleton provides the key example, for it is the first neolithic burial-site to benefit from the full resources of AMS dating and the new calibration.

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Sekaran, S. Nithiyasri, and Prem Shankar Pandey. "Echoes of Trauma: The Interplay of Bodies and Borders in Gitanjali Shree's Tomb of Sand." Critical South Asian Studies 3, no. 1 (2025): 53–62. https://doi.org/10.33182/csas.v3i1.3506.

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This research paper explores traumatic memory associated with bodies and boundaries in the aftermath of World War I as represented in Tomb of Sand written by Gitanjali Shree. The contention of this paper is to analyse how witnessing violence and migration creates a sense of shock by transmitting the trauma in the selected novel of Gitanjali Shree Tomb of Sand. This research probes how the narrative depicts the painful aftermath of India's partition, emphasising the interplay of bodies, borders, and memory, particularly concerning women's experiences. Gitanjali Shree represents the influence of

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Mohamad, Muhammad Arafat Bin. "Memories of collective victimhood and conflict in southern Thailand." Journal of Southeast Asian Studies 49, no. 2 (2018): 204–26. http://dx.doi.org/10.1017/s002246341800019x.

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This article discusses the views and attitudes of the Malay-speaking Muslims of Thailand's Far South (henceforth, simply the Malays) about their collective position in Thai politics. Since 2004, the Far South, comprising the provinces of Narathiwat, Pattani, and Yala, has been engulfed in political violence that has claimed several thousand lives. Consequently, the conflict is often the subject of conversations among the Malays. More importantly, the Malays sometimes evoke their collective memory of episodes of past violence involving members of the Far South Malay society and the Thai state i

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UMILATI, DHEA, Muhammad Iqbal, Muhammad Husni, Nur Najmi Anggraeni, and Alfi Rohmatur Romdhoni. "SAINT OF SOUTH KALIMANTAN: BANJAR PEOPLE’S PILGRIMAGE TO THE TOMB OF SHEIKH NAFIS IDRIS AL-BANJARI." Jurnal Studi Agama dan Masyarakat 19, no. 2 (2024): 150–61. http://dx.doi.org/10.23971/jsam.v19i2.7522.

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The grave of Muhammad Nafis is considered sacred by the Banjar people. As a Banjar Sufi scholar who is known as a figure who contributed to the spread of Islam in Banjar, this tomb is often visited by the community for pilgrimage. This paper aims to investigate the motives for the pilgrimage to Muhammad Nafis' grave. As a complement to several previous studies that have reviewed the life history, works left behind, and the concept of Sufism taught. This research uses a phenomenological approach to describe the experiences and meanings of pilgrims. This study describes and reports a certain sit

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Trška, Tanja. "Marco Boschini, Matteo Ponzone, and the Altar of the Scuola di San Giorgio degli Schiavoni in Venice." Confraternitas 27, no. 1-2 (2017): 62–78. http://dx.doi.org/10.33137/confrat.v27i1-2.28225.

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In the first decades of the seventeenth century the altar of the Scuola di San Giorgio e Trifone (also known as the Scuola di San Giorgio degli Schiavoni), at the time situated in the Venetian church of San Giovanni del Tempio, was adorned by an altarpiece by Matteo Ponzone (today in the church of Madonna dell’Orto), mentioned in 1664 by Marco Boschini as being “di Casa Stefani.” Boschini’s definition of Ponzone’s altarpiece as belonging to the Stefani family is explained by a 1582 request by the Guardian Grande Paulo (Paolo) de Stefano, who appealed to the general chapter for permission to co

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Frenez, Dennys, Francesco Genchi, Hélène David-Cuny, and Sultan bin Saif Al-Bakri. "The Early Iron Age collective tomb LCG-1 at Dibbā al-Bayah, Sultanate of Oman: Long-distance exchange and cross-cultural interaction." Antiquity 95, no. 379 (2020): 104–24. https://doi.org/10.15184/aqy.2020.224.

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The Iron Age (c. 1300–600 BC) of South-eastern Arabia is characterised by rapid expansion of settlement. Social structures formed over the previous millennia, however, persisted and were reinforced through the development of collective funerary monuments. A recently discovered tomb of Late Bronze to Early Iron Age date at Dibbā al-Bayah in the Sultanate of Oman has yielded a range of artefacts that illuminate the nature and extent of the long-distance contacts of the local community. Seemingly selected not only for their exotic appeal, but also for their apotropaic function, these object

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Andriyanto. "PETILASAN KAHYANGAN: MEMORY, SEJARAH DAN WISATA DI PINGGIRAN WONOGIRI." Jurnal Pendidikan, Sains Sosial, dan Agama 7, no. 2 (2021): 100–107. http://dx.doi.org/10.53565/pssa.v7i2.353.

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This research examines the intersection point between Hadiwijaya's early historiography before ascending the throne and also the memory or speech stories that developed in Kahyangan Dlepih. This researchuses the historical method by collecting sources in the form of historiography about the area, collective memory and also the development of this area into a tourist area. There is a difference between what is written in historiography and what is developed in the supporting community regarding the narrative of the Dlepih Kahyangan area. In memory and also folklore, this area is believed to be

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Mawardani, Hesti Amelia, Kholida Ulfi Mubaroka, and FX Sri Sadewo. "Nyekar Sekardadu Grave as The Formation of Community Collective Memory Coastal." ETNOSIA : Jurnal Etnografi Indonesia 10, no. 1 (2025): 97–112. https://doi.org/10.31947/etnosia.v10i1.43954.

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This study examines the tradition of nyekar makam Dewi Sekardadu as an element of collective memory in the coastal community of Sidoarjo, Indonesia, focusing on its transformation from a sacred spiritual practice to commercialized cultural tourism. Unlike existing literature, which generally focuses on traditional practices as static cultural artifacts threatened by modernization. This study reveals how the nyekar tradition dynamically adapts through economic integration while maintaining community relevance, introducing a new perspective by showing how collective memory sites can serve dual f

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Sharp, Emily A. "Familiar Foundations: Multi‐Generational Tomb Use, Collective Identities, and Cooperation Practices in the North‐Central Andes during the Late Preceramic." American Anthropologist 122, no. 4 (2020): 904–8. http://dx.doi.org/10.1111/aman.13495.

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22

Kim, Minkoo. "Collective action and leadership strategies in the Mahan polities: An examination of grave goods from Bogam-ri Tomb, Naju, Korea." Archaeological Research in Asia 23 (September 2020): 100206. http://dx.doi.org/10.1016/j.ara.2020.100206.

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WURİGENBAOYİN, Wurigenbaoyin, and Zagarperenlei TÜMENBAYAR. "Prenses Bilge’nin Türbesindeki Yazıt Üzerine Bir Değerlendirme." Journal of Old Turkic Studies 8, no. 1 (2024): 165–83. http://dx.doi.org/10.35236/jots.1287249.

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In the tomb of Princess Bilgä, who held a prominent position in the Second Turkic Khaganate, an extraordinary inscription spanning 23 lines, each containing 23 characters, extolled her beauty and wisdom. This monumental inscription, measuring 7.5 cm in thickness and 60 x 60 cm in dimensions, is adorned with intricate floral motifs on all four sides. Discovered in 1983 within the residence of a local farmer residing in the town of Luozhou, located in the Fujou district of China’s Fujian province, known as Dayan Qian, this historical artifact is now carefully preserved within the Fujou County Mu

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Lefeuvre, Annaïg. "The Shoah Memorial: A history retraced from the Drancy site." International Review of the Red Cross 101, no. 910 (2019): 295–315. http://dx.doi.org/10.1017/s1816383119000432.

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AbstractBetween the inauguration of the Tomb of the Unknown Jewish Martyr in 1956 in Paris and the opening of the Shoah Memorial in Drancy in 2012, the narration of the Shoah in France has evolved through the use of archives, discussions, commemorations and exhibitions. In the immediate post-war period, a small group of people worked on the construction of a dedicated place to document the genocide of Jews in Europe in order to ensure that the memory of the Shoah would be impregnated into the collective consciousness. This project, which later evolved into the Paris and Drancy Shoah Memorials,

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Kocik, Agnieszka. "Un enterrement à Paris de Gustave Flaubert (L’Éducation sentimentale, 1869)." Romanica Cracoviensia 22, no. 3 (2022): 261–69. http://dx.doi.org/10.4467/20843917rc.22.023.16188.

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“A Burial at Paris” by Gustave Flaubert (Sentimental Education, 1869) The paper focuses on the passage on the burial of the banker Dambreuse in chapter IV of the third part of Sentimental Education (L’Éducation sentimentale, 1869) where there is a portrayal of the path from the final illness to the agony and, above all, to the tomb of a rich Parisian. The funerary scenography that Gustave Flaubert sets in this scene radicalises the break with the intimate code of death. It deprives the deceased of the role of protagonist of the drama to make room for the public management of death: the gesture

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Ortiz-García, Jónatan. "The Kilt and the Tunic of Anubis." Studies in Ancient Art and Civilisation 27 (December 22, 2023): 183–200. http://dx.doi.org/10.12797/saac.27.2023.27.09.

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A collective burial from the early 2nd century AD, reusing the Theban Tomb 32, built in the Egyptian New Kingdom, offers a unique opportunity to learn about the practices of funerary workshops of the time. The particularity of this family group related to an archon named Soter lies in the fact that it allows the dating of their funerary assemblages in absolute and relative terms, as well as elements of their iconography. This circumstance is helpful for the study of these objects as well as other contemporary or nearby items. To illustrate the potential of this approach, we will focus on the i

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Neves, Maria João, and Ana Maria Silva. "Acerca da biografia dum sepulcro colectivo do Neolítico final/ Calcolítico: o Hipogeu 2 do Monte do Carrascal 2 (Ferreira do Alentejo, Beja, Portugal)." Estudos do Quaternário / Quaternary Studies, no. 18 (November 27, 2018): 35–52. http://dx.doi.org/10.30893/eq.v0i18.173.

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Partindo-se dos dados recolhidos no Hipogeu 2 do Monte do Carrascal 2 (Ferreira do Alentejo, Beja), um dos sepulcros colectivos sito nas imediações do grande sítio do Porto Torrão, procurou-se obter uma leitura biográfica do mesmo, abordando-se especificamente as questões relativas à construção, uso, reconfiguração, reutilização e abandono da estrutura tumular.Através da análise integrada das informações espaciais, estratigráficas e arqueotanatológicas, reunidas numa única base de dados georreferenciada (SIG), foi possível caracterizar os inumados, o modo como foram sendo depositados, as práti

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Naas, Michael. "History's Remains: Of Memory, Mourning, and the Event." Research in Phenomenology 33, no. 1 (2003): 75–96. http://dx.doi.org/10.1163/15691640360699618.

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AbstractJacques Derrida has written much in recent years on the topic of mourning. This essay takes Derrida's insights into mourning in general and collective mourning in particular in order to ask about the relationship between mourning and politics. Taking a lead from a recent work of Derrida's on Jean-François Lyotard, the essay develops its argument through two examples, one from ancient Greece and one from twentiethcentury America: the role mourning plays in the constitution and maintenance of the state in Plato's Laws and the controversy surrounding the consecration of the tomb of the Un

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29

Sarr, Mouhamadou Nissire. "Conception ontologique et Rites de conservation du corps humain en Egypte ancienne et dans le reste de l’Afrique noire moderne." Afrosciences Antiquity Sunu-Xalaat 1, no. 3 (2021): 1–12. http://dx.doi.org/10.61585/pud-asasx-v1n3.

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In this article, we will mention the Egyptian sources of the Pharaonic period and those of the classical authors in order to explain the ontological perception of the human body and the rites which enable the everlasting preservation of the corpse to avoid the second death. The second death is the disappearance from the collective memory, that of one’s parents and of society as a whole. This is the reason why bereaved Negro-Egyptian societies celebrated death through mourning, the purification of the body, its preservation through mummification, its placing in the sarcophagus, the celebration

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Škrabec, Simona. "Moments of beauty in the prose of Danilo Kiš." L'ospite ingrato 17, no. I (2025): 47–64. https://doi.org/10.36253/oi-18018.

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Danilo Kiš is one of the few Balkan authors that have acquired sufficient prestige not only to circulate but also to be studied beyond their own borders. He was forced to abandon Yugoslavia as a result of the affair orchestrated by the authorities in connection with the publication of A Tomb for Boris Davidovich (1976). The book was censored as the result of an infamous campaign in which the author was accused of plagiarism (1976-1981). Kiš decided to leave the country and lived in Paris during the decisive decade of the thawing of East-West relations. He became one of the most insightful voic

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AS, Chalid. "INDIKASI PENGARUH KEBUDAYAAN PERSIA DI SULAWESI SELATAN: KAJIAN ARKEOLOGI ISLAM." JURNAL WALENNAE 16, no. 2 (2018): 135. http://dx.doi.org/10.24832/wln.v16i2.318.

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transformation of Islamic teachings is one part of the historical phase in South Sulawesi. With various lines of arrival and a series of processes of Islamic socialization, it has implications for the acculturation and assimilation of culture. Persia as one of the cultural bases that played a role in the Islamization the process helped influence and colour the culture of Islamic societies in South Sulawesi. Archaeologically, the indication is illustrated by observing the attributes of Persian culture that attached to several steps of the tomb, headstone, and flag buildings in South Sulawesi. T

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Kang, Dongseok. "Changes in the cultural landscape of prehistoric and ancient communities in the middle region of the Geumgang River." Hoseo Archaeological Society 56 (October 31, 2023): 53–77. http://dx.doi.org/10.34268/hskk.2023.56.53.

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The changes in the cultural landscape were examined through the analysis of the distribution patterns of archaeological sites from the Bronze Age to the Three Kingdoms Period in Sejong-city. During the Garak-dong type stage of the Bronze Age, large-scale settlements and surrounding settlements formed a local community and formed an interconnected landscape structure. This could be confirmed through a visual relationship in which settlements share visible landscape and interact. On the other hand, the landscape of the unit settlement served as a meaningful place where residential areas, t

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Hu, Hui. "Iconography and narrative features of tomb images in genealogical books of Huizhou during the Qing dynasty." Культура и искусство, no. 6 (June 2025): 59–80. https://doi.org/10.7256/2454-0625.2025.6.74865.

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The subject of the research is the narrative aspect of the iconography of images of clan burials in the genealogical books of Huizhou County, where social life had a distinctly clan-oriented character both during the Qing Dynasty (1644–1912) and in earlier eras. The images and plans of burials in genealogical books were created to facilitate ancestor veneration rituals but also served more complex functions, acting as a means of connecting ancestors with descendants. The images of tombs in clan genealogy were intended to testify to the antiquity of the lineage and the significance of its histo

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Sumiati Sumiati, Sucipto Sucipto, and Imayah Imayah. "Representasi Identitas Budaya Madura dalam Lagu Karya R. Amiruddin Tjitraprawira Kajian Semiotika." Jurnal Sosial Humaniora dan Pendidikan 4, no. 1 (2025): 205–15. https://doi.org/10.55606/inovasi.v4i1.4234.

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This study aims to uncover semiotic meanings and representations of cultural identity in traditional Madurese songs composed by R. Amiruddin Tjitraprawira, using Ferdinand de Saussure’s semiotic approach. The research focuses on two songs, “Tanduk Majeng” and “Asta Aermata,” selected for their rich portrayal of cultural, historical, and religious values of the Madurese community. A descriptive qualitative method was employed, using the Miles and Huberman model of data analysis, including data reduction, data display, and conclusion drawing. The findings reveal that the signifiers and signified

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Narskii, I. V., and N. V. Narskaya. "A Human at the Flea Market, or the Private Dimension of the Past." Uchenye Zapiski Kazanskogo Universiteta. Seriya Gumanitarnye Nauki 163, no. 6 (2021): 16–30. http://dx.doi.org/10.26907/2541-7738.2021.6.16-30.

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This article focuses on the problem of studying the flea market as a reflection of society and as a place of alternative, non-professional, and unofficial reappraisal of the past. The reasons for the low interest of historians in the phenomenon of the flea market, which, by definition, should be part of historical studies about everyday habits, collective memory, and Public History, were identified. The historiographical, source-related, and methodological milestones for studying the flea market were outlined. The high potential of special historical studies of the flea market was substantiate

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ANDERSON, DOUGLAS. "The Blithedale Romance and Post-Heroic Life." Nineteenth-Century Literature 60, no. 1 (2005): 32–56. http://dx.doi.org/10.1525/ncl.2005.60.1.32.

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Miles Coverdale's complex emotional posture at the close of Nathaniel Hawthorne's The Blithedale Romance (1852) embodies the plight of post-heroic life in the 1850s: a decade in which the self-proclaimed "children" of America's revolutionary founders wrestled with the lingering contamination introduced into public life by the invidious nexus of slavery and the Mexican War. America, as Theodore Parker fiercely proclaimed in 1846, had become "a dead nation corrupting beside its golden tomb." Hawthorne's third novel in three years-a feverish rate of production-portrays a cultural climate obsessed

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Zahwa, Alvina Maza, Ahmad Sandi, Tamara Siti Hikmah, Lelis Lailatul Badriah, Abd Rahman Hamid, and Agus Mahfudin Setiawan. "BAHASA DAN IDENTITAS: Dinamika Kebudayaan Lampung di Tatar Sunda." BANDA HISTORIA: Jurnal Pendidikan Sejarah dan Studi Budaya 3, no. 1 (2025): 30–55. https://doi.org/10.62176/bastoria.v3i1.514.

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This study examines the history, existence, and preservation of the cultural identity of the Lampung people in Cikoneng Village, Banten, as a Lampung village in Sundanese Tatar. The arrival of the Lampung people to Banten was influenced by the pepper trade, the spread of Islam, and the involvement of the Lampung military in the expansion of the Banten region. In its development, Lampung culture in Cikoneng has shifted due to acculturation with Sundanese and Javanese culture of Banten. The village burning incident by DI/TII in 1958 also destroyed Lampung's traditional houses, leaving the Lampun

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Sihombing, Marfenas Marolop, Ikhwanuddin Nasution, and Agus Priyatno. "Batu Na Pir Sitinjak: Warisan Visual Batak Toba-Sebuah Tinjauan Hermeneutika." Journal of Comprehensive Science 4, no. 7 (2025): 2208–21. https://doi.org/10.59188/jcs.v4i7.3425.

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This study examines Batu na Pir Sitinjak as a traditional Batak Toba art work that is rich in aesthetic, symbolic, and spiritual values. Batu na Pir not only functions as an ancestral tomb, but also as a visual representation of the Batak people's outlook on life, beliefs, and social structure. Using a traditional art theory approach, the elements of form, texture, and gorga ornaments are analyzed in relation to cosmological values that reflect the relationship between humans, ancestors, and the universe. Clifford Geertz's symbolism theory is used to interpret visual symbols that depict the st

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АХМЕТОВ, В. В. "FEATURES OF THE FUNERAL RITES OF BOHAI PEOPLE (BASED ON MATERIALS FROM THE LUDINGSHAN BURIAL GROUND)." Гуманитарные науки в Сибири 31, no. 1 (2024): 39–44. http://dx.doi.org/10.15372/hss20240105.

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Могильник Людиншань является одним из крупнейших бохайских могильников. Анализ материалов из этого памятника позволяет прояснить особенности бохайского погребального обряда. Всего на могильнике - 235 погребений. На нем выделено два участка захоронений. На участке 1 зафиксировано 105 могил, из них 58 - грунтовых, остальные - с каменными погребальными конструкциями, включая масштабные каменные склепы. На участке 2 зафиксировано 130 могил, из них грунтовых - 97, остальные - с каменными погребальными конструкциями, причем крупные каменные склепы здесь не встречены. Характерными для могильника явля

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Tornberg, Anna. "The humans of ancient Hermione. The necropolis in the light of bioarchaeology." Opuscula. Annual of the Swedish Institutes at Athens and Rome 16 (November 15, 2023): 133–52. http://dx.doi.org/10.30549/opathrom-16-06.

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Bioarchaeology has the potential to substantially inform about ancient lifeways through osteological analyses of the remains of the once-living individuals. This article provides insights of the demography and health of the people of ancient Hermione (Geometric–Roman period). A minimum number of 85 individuals from the Hermione necropolis was osteologically analysed. Although the analysis was limited by taphonomic processes and the long period of use of the necropolis, the results point towards a population affected by urban hazards, such as infections, high child mortality, and, possibly, dec

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Duarte do Pateo, Rogerio. "Imagem e arqueologia na era da pós-fotografia." Vestígios - Revista Latino-Americana de Arqueologia Histórica 18, no. 2 (2024): 131–50. https://doi.org/10.31239/vtg.v18i2.49580.

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“No one can leave the cave”. With this phrase, Joan Fontcuberta targets the heart of the ontology of the photographic image and exposes the fictional nature of “documentary” representations of reality. The consolidation of photography as a document, a consequence of techno-scientific culture associated in the 19th century with positivism and colonial expansion, concealed its Janus Bifrons nature for nearly a century. More than “representations”, photographs are taken as substitutes for the things photographed, and this status, associated with the idea of truth, makes them the ideal visual expr

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Bellido Blanco, Antonio. "Rituales y símbolos en el sepulcro colectivo de El Miradero (Villanueva de los Caballeros, Valladolid) = Rituals and symbols in the collective tomb of El Miradero (Villanueva de los Caballeros, Valladolid)." Espacio Tiempo y Forma. Serie I, Prehistoria y Arqueología, no. 8 (February 4, 2016): 59. http://dx.doi.org/10.5944/etfi.8.2015.13963.

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Yang, Haoran. "Diversity of form and meaning: A study of the evolution of the twelve zodiac signs between the Tang and Song dynasties." Journal of Education, Humanities and Social Sciences 34 (July 9, 2024): 59–68. http://dx.doi.org/10.54097/08gnq446.

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"Dafang et al. Collection of Sutras", the twelve zodiac animals are the representative artifacts in the tomb gods and evil spirits system, arrange, decorative theme of the Song Dynasty in the Sout. Discussing the function and belief connotation of the tomb gods and evil spirits system in the Song Dynasty. The twelve zodiac themes in Song tombs in the south serve as a concept of space tombs based on the concept of "Mingtang" in Tang and Song Dynasties.

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Adriana, Iswah, Agus Purnomo Ahmad Putikadyanto, Agik Nur Efendi, and Nora Erika Aulia. "Lanskap Linguistik pada Ruang Publik Makam Waliyullah di Madura: Bentuk dan Fungsi Penggunaan Bahasa." GHANCARAN: Jurnal Pendidikan Bahasa dan Sastra Indonesia 7, no. 1 (2025): 25–40. https://doi.org/10.19105/ghancaran.v7i1.18751.

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Public spaces in the waliyullah gravesites in Madura are deeply embedded with religious and cultural meanings, as reflected in the use of language on signboards, prayers, and other symbolic representations. This study aims to analyze the forms and functions of language use in the public spaces of waliyullah tombs in Madura. The tombs that serve as the focus of this research include the tomb of Syaikhona Cholil in Bangkalan, the tomb of Ratu Ibu in Sampang, the Batu Ampar tomb in Pamekasan, and the Asta Tinggi tomb in Sumenep. This study employs a qualitative approach with data collection techn

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Kim, Il Jung. "Appearance and development of the brazier-shaped pottery (걚形土器) excavated from ancient tomb in the Jinhan and Byeonhan Region". Yeongnam Archaeological Society, № 82 (30 вересня 2018): 5–32. http://dx.doi.org/10.47417/yar.2018.82.5.

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The brazier-shaped pottery(盧形土器) was mainly excavated from the wooden chamber tomb as one of the major types of the latter soft grayish pottery(後期瓦質土器) in Jin Byeon Han(弁辰韓) area. According to the latter soft grayish pottery study, the shape of brazier-shaped pottery in the Byeon Jin Han area, had changed with time. But the‘ Byeon Jin Han’is a collective expression of a group of small units, the latter period of the Byeon Jin Han was during when the integration between the groups began to actively proceed. It is also meaningful to look at the aspects between unit sites rather than all Yeongnam

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Ansori, Ibnu Hajar, Wilwadikta Qur’ani Parang, and Evi Dwi Intan Mey Prafita. "Meaning Construction in Ancak Tradition: A Study of Living Qur'an in the Community of Wedoroklurak Village Candi Sidoarjo." QOF 7, no. 2 (2023): 301–16. http://dx.doi.org/10.30762/qof.v7i2.1446.

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The research reveals that the Ancak tradition in Wedoroklurak Village, Candi Sidoarjo, consists of a series of activities aimed at purifying the village in preparation for the upcoming month of Ramadan. Rooted in an understanding of Quranic values, particularly those concerning charity (sedekah) and gratitude (syukur) as outlined in QS. Ibrahim [14]: 7, QS. Luqman [21]: 12, QS. al-Baqarah [2]: 264 and 267, the tradition also embodies the living Quran. Analyzing it through Peter L. Berger's Social Construction perspective, the dialectical interplay of verses within the tradition unfolds in thre

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Ramya, B., and Poonam. "Gothic imagination: mapping the cultural memory and remembrance of the epidemic plague." Salud, Ciencia y Tecnología - Serie de Conferencias 3 (June 11, 2024): 911. http://dx.doi.org/10.56294/sctconf2024911.

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Narratives about the epidemic plague create a sense of mystery and fear associated with the cultural landscape. Incorporating the backdrop of the plague, the first part of this research explores the portrayal of the epidemic as the setting against which a Priest engages in a ritualistic transgression to safeguard his soul. The second part focuses on the enigmatic events that unfold when the tomb of the priest inside the church is disturbed, giving rise to a series of mysterious occurrences. By employing Linda Hutcheon's historiographic metafiction, the study focuses on remembering the epidemic

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陳肇萱, 陳肇萱. "記憶所繫之墓：盧嘉興對左鎮李公墓碑的探勘、考證與敘事". 人文研究學報 57 (жовтень 2023): 041–68. http://dx.doi.org/10.53106/241195042023105700002.

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<p>本文旨在描述盧嘉興（1918-1992）作為一位自學型的民間文史研究者，透過地方文史社群的連結，從臺南左鎮公墓中的一通墓碑，發掘一段平埔家族歷史記憶的過程。目前學界對於日治以來直至戰後地方民俗學與文史掌故的歷史背景，已累積相當可觀的成果，但較少針對個別文史工作者的行動與成果，爬梳地方歷史記憶在戰後如何經由文化社群的互動與連結而逐漸形成具備實證與知識保存意義的歷史紀錄。戰後地方文史者的交集與重新詮釋民間文化知識的脈絡，是本文關注的細節。盧嘉興在1982年發表的〈左鎮公墓內鐫新港籍五品銜李公墓勘考記〉一文，除了描述其個人勘查古墓碑文線索的歷史考據過程外，亦是一份紀錄地方知識網絡互動的材料。該文內容不但考證墓主夫婦來自平埔族群的地方領導家族，同時也記錄了作者推理的過程。從他在解謎過程中與地方文物採集者陳春木的互動，並且與李家後人往來的紀錄中，可觀察地方文史社群在集體協作下形成歷史知識的脈絡。本文將從這篇文章為線索，探討盧嘉興在該篇論文中呈現的學思歷程與敘事特徵，並從《吳新榮日記》中追溯他在50至60年代在臺南縣市文獻會同好互動、往來的細節，共同發展社群研究關懷、挖掘地方歷史記憶的過程。</p> <p>&nbsp;</p><p>The purpose of this article is to describe an

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Bogdanov, E. S., and A. P. Borodovsky. "A Tes Stage Mound-Vault at Skalnaya-5, Khakassia." Archaeology, Ethnology & Anthropology of Eurasia 53, no. 1 (2025): 99–108. https://doi.org/10.17746/1563-0110.2025.53.1.099-108.

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This article introduces the findings relating to the construction of a mound-vault Skalnaya-5 in Khakassia—the only virtually completely preserved Tes funerary structure. On the basis of these data and using the Blender 4 software, we carried out a visual reconstruction of the vault. This collective tomb was a cabin, whose walls were built of nine layers of logs and covered with a multi-layered timber ceiling. Functionally, such a construction ensured a maximal influx of air. The entrance, which had two steps at the inner end, was arranged as a special opening in the wall and was used for a co

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Lee, Hyun Ju, and Yong Jae Chung. "Changes in the Microbial Distribution of Buyeo Royal Tombs: Tomb No. 1." Journal of Conservation Science 38, no. 4 (2022): 254–64. http://dx.doi.org/10.12654/jcs.2022.38.4.01.

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Built in the 6th and 7th centuries during the Baekje period, the Buyeo Royal Tombs consist of seven tombs, including Tomb No. 1, which contains murals. To preserve Tomb No. 1 from damage caused by microorganisms, periodic microbial-distribution investigations are conducted. Following such investigations in August 2016, June 2018, and November 2019, the microbes were classified according to the investigation period, location of collection, and space. This study compares and analyzes the results. The concentration of airborne microorganisms in Tomb No. 1 and the number of microbial genera identi

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