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1
Bear, Carl. "Christian funeral practices in late fourth-century Antioch." Thesis, Graduate Theological Union, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10646813.
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<p> Carl Bear This study considers the ways in which the complex debates about appropriate Christian funeral practices in late fourth-century Antioch indicated some of the ways in which Christians' ritual practices embodied their theological beliefs and enacted their religious identities. Sources used to study Christian funerals include the homilies of John Chrysostom, the orations of Libanius, the church order known as <i>Apostolic Constitutions </i>, the historiographic and hagiographic work of Theodoret, and archaeological remains. The analysis of the sources utilizes methods of liturgical history that focus on the perspectives and experiences of ordinary worshipers, and attends to the biases and limitations inherent in the historical record. It also places Christian funeral practices in the context of larger questions surrounding religious identity and ritual in Antioch, especially within the Christian cult of the saints and eucharistic liturgies.</p><p> Ordinary Christians and church leaders in fourth-century Antioch had different ideas about how to Christianize their funerals. Criticism from church authorities that Christians' funeral practices were inconsistent with Christian faith in the resurrection were one-sided. Instead, it seems that ordinary Christians had their own ideas about appropriate ways to care for their dead ritually. Especially in the case of mourning and other contested practices, Christians were giving expression to their human emotions of bereavement, loss, and concern for the dead in culturally prescribed ways. Church leaders, such as John Chrysostom., however, desired Christian funeral practices that exhibited fewer cultural influences and that distinctly demonstrated Christian belief in the resurrection in all aspects of the ritual.</p><p>
2
Caswell, Glenys. "A sociological exploration of funeral practices in three Scottish sites tradition, personalisation and the reflexive individual /." Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 2009. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=33523.
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Jassal, Lakhbir Kaur. "Necrogeography matters : the powers of governing Indian and Chinese dead and their bodily remains in Great Britain, 1812-2012." Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/17897.
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This thesis explores the historical and contemporary cultural politics of funeral and body disposal among Indian and Chinese residents of Great Britain. The sanitation episteme launched in Britain during the eighteenth-century resulted in new systems for governing things deemed to be polluting or a threat to human health. This included the corpse/dead body and its bodily remains governed by an all-embracing state technique that I call ‘necropower’. Inspired by a Foucauldian approach to biopower, I examine how the governing of the dead is implicated in the formation of state power over non-Abrahamic ethnic groups. More specifically, in this thesis I analyze how the funeral and disposal practices of two ethnic minorities in the UK have been and are governed by the contours of state necropower. I argue that these bodies became the quintessential matter out of place in a state-regulated episteme. Beginning with funerary practices they have historically been deemed polluted and subject to state-based sanitary order, and they have emerged today through a new environmental and sanitary episteme inside a necroregime of power that is mediated by industry professionals. Drawing upon documented historical and contemporary material from the nineteenth to twenty-first century, interviews with state officials, professionals from the Death Care Industry, and Indian and Chinese minorities in Great Britain, I elaborate the various ways that these minorities seek to respond to, negotiate, and avoid expectations and regulations with respect to body and remain disposal.
4
Adu, Addai Emmanuel. "End-of-life care, death and funerals of the Asante: An ethical and theological vision." Thesis, Boston College, 2016. http://hdl.handle.net/2345/bc-ir:106929.
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Thesis advisor: Melissa M. Kelley<br>Thesis advisor: Lisa Sowle Cahill<br>Thesis (STL) — Boston College, 2016<br>Submitted to: Boston College. School of Theology and Ministry<br>Discipline: Sacred Theology
5
Bruner, David E. "Symbols for the living synthesis, invention, and resistance in 19th to 20th century mortuary practices from Montgomery and Harris County, Texas /." Diss., Online access via UMI:, 2007.
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Lenfesty, Corrine B., and University of Lethbridge Faculty of Arts and Science. "Choices for the living, honour for the dead : a century of funeral and memorial practices in Lethbridge." Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Arts and Science, 1998, 1998. http://hdl.handle.net/10133/66.
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This thesis explores the customs and traditions surrounding death and memorialization in the history of Lethbridge, paying particular attention to the public "face" of the practices as observed in newspaper death notices, obituaries, in-memoriams, undertaker advertisements, gravestones and cemeteries. It places Lethbridge
rituals within the context of the general paterns of western culture, and others, as described by anthropology, history, archaeology, and art history. Its intent is to understand the effects of certain external influences on the realms of personal choice and individuality, and to observe the extent to which these influences have had an impact on what was once deeply personal family matter.<br>viii, 197 leaves : ill. ; 28 cm.
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Lenfesty, Corrine B. "Choices for the living, honour for the dead, a century of funeral and memorial practices in Lethbridge." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape17/PQDD_0005/MQ38430.pdf.
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Harper, Sheila. "Looking Death in the Face: A Comparative Ethnography of Veiwing Practices in English and American Funeral Establishments." Thesis, University of Bath, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.505714.
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GOMES, Giliane Cordeiro. "Uma morte selvagem, mãe de todos! Narrativas sobre a morte por idosos e idosas rurais." Universidade Federal de Pernambuco, 2016. https://repositorio.ufpe.br/handle/123456789/18749.
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Previous issue date: 2016-02-29<br>FACEPE<br>Este estudo tem como objetivo compreender as narrativas que os(as) idosos(as) residentes na
área rural do município de Arcoverde, estado de Pernambuco, constroem sobre a morte.
Através de leituras a respeito da forma que o contexto sócio histórico e cultural afeta o modo
de significar a morte, como também, conhecendo a maneira como as narrativas reproduzem e
visibilizam a experiência com a morte. Para tal, fundamenta-se em uma abordagem teórica e
metodológica de Pesquisa Narrativa, tendo em vista o caráter social da produção de narrativas
como algo onipresente e central na vida em sociedade. O argumento central é de que as
narrativas sobre a morte revelam modos singulares de compreender e lidar com a morte,
expressando modos de enfrentamento da vida. Esta pesquisa alinha-se às investigações em
Psicologia Social com ênfase no debate sobre a produção da morte em áreas rurais. A
trajetória seguida para a realização da pesquisa foi entrevista narrativa com análise temática e
dialógica. De modo geral compreendo que as narrativas expressam modos particulares de
atribuir sentido ao evento de morte, de forma que é possível observar a associação que os
idosos(as) produzem da morte como viagem, destino, colheita, desaparecimento e ida para a
vida eterna. As narrativas também deflagram a manutenção, baseada em uma ética
camponesa, de práticas fúnebres voltadas para a solidariedade. A fala dos(das) idosos(as)
fazem conhecer modos de envelhecer em que eles(as) permanecem ativos e envolvidos(as)
socialmente em suas localidades. Por fim, as narrativas também contribuem para
conhecimento de precários contextos de vida em áreas rurais, revelando a dificuldade vivida
pelas pessoas desta região no acesso à saúde, assistência social e previdência.<br>The research aims comprehend the narratives that elderlies, inhabitants in rural area of
Arcoverde, Pernambuco state, frame about the death. Through reading about the form that
the socio-cultural-historical context affect the way of signify the death. As well, knowing the
way as the narratives reproduce and make visible the experience with the death. For such, is
based in a theoretical and methodological approach of Narrative Research, considering the
social character narrative productions like as something central and omnipresent in social life.
The main argument is that the narratives about death reveals unique ways to understand and to
deal with the death, expressing ways to face the life. This research aligns the investigations in
Social Psychology with emphasis in the debate about the death in rural zones. The path
followed to realize the study was narrative interview with thematic and dialogical analysis. In
general, I comprehend that the narratives express particulars ways to assign meaning to event
of death. It is possible to notice the association that the elderlies make of the death like as
travel, destiny, harvest, disappearing, and departure to the eternal life. The narratives trigger
the maintenance, based in a peasant ethic, of mortuary practice focused on solidarity. The
speech of the elderlies show ways to getting old that they remain active and involved socially
in their localities. Finally, the narratives also contribute to knowledge of contexts of poor life
in rural areas, revealing the difficulty experienced by the people of the region in access to
health, social assistance and welfare
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Yildiz, Davut. "Religious Community And Practices: A Comparative Study Of Funeral Ceremonies At The Kocatepe Mosque And The Hacibayram Mosque." Master's thesis, METU, 2011. http://etd.lib.metu.edu.tr/upload/12613260/index.pdf.
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In this thesis, I intend to examine differences between religious communities and
practices through a comparative study of funeral ceremonies performed at
Hacibayram and Kocatepe Mosques in Ankara. The ethnographic data, which have
been collected through eighty-seven funeral ceremony that I attended in these two
mosques, shows that there are repetitive patterns among funeral ceremonies
performed in the same mosque. When we compare the ceremonial patterns in
Hacibayram Mosque and Kocatepe Mosque, it is observed that funeral ceremonies
performed in these two mosques is differentiated in terms of material culture,
gender and sentiments. There are different variables for these ritual differentiations,
such as the nature and composition of a religious community frequenting a mosque,
and the meanings and traditions ascribed to a mosque, which affect the way in
which prayers are perceived and practiced.
Besides, it is also realized that repetitive patterns among funeral ceremonies
performed in the same mosque may even differentiate, because of social status and
worldview of deceased and mourners.
11
Espinosa, Ricardo Javier. "An analysis and discussion of conducting performance practices in Steven Stucky's elaboration of Henry Purcell's Funeral music for Queen Mary (1992)." Diss., Restricted to subscribing institutions, 2009. http://proquest.umi.com/pqdweb?did=1930322951&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.
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Sesanti, Simphiwe Olicius. "Burial practices, African women, and Islam in the Eastern Cape province, South Africa." Thesis, University of Port Elizabeth, 2004. http://hdl.handle.net/10948/346.
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Early in 2003, African Muslims in Uitenhage’s township, Kwa-Nobuhle, learnt that Muslim women, led by Sheikh Nceba Salamntu, in South Africa’s Port Elizabeth New Brighton township, were allowed, contrary to previous practice, to follow a funeral procession right up to the graveyard. The resultant discomfort on the one hand, and excitement on the other caused by this event among Muslims in the township, forms the basis of this research. It gives focus to Muslim women, the ones most affected by their customary restriction from the gravesites. The researchi exposes the basis for women’s exclusion from funeral processions in the Muslim community. It was established that many of these Muslim women who challenged the practice were converts from Christianity to Islam. One of the bases for their action was that they were passive recipients of Islam. Furthermore, it was found that the exclusion of women from the funeral procession has no basis in Islamic writings.
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Ravesloot, John C. "Mortuary Practices and Social Differentiation at Casas Grandes, Chihuahua, Mexico." University of Arizona Press (Tucson, AZ), 1988. http://hdl.handle.net/10150/615913.
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Cenzon-Salvayre, Carine. "Le bûcher funéraire dans l’Antiquité : une approche archéologique, bioarchéologique et historique d’après l’étude des structures de crémation en Gaule méridionale." Thesis, Le Mans, 2014. http://www.theses.fr/2014LEMA3006/document.
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L’étude du bûcher funéraire fondée sur une approche anthracologique, s’inscrit dans la continuité d’unerecherche orientée vers la compréhension de l’organisation sociale des sociétés anciennes. La pratique dela crémation met en oeuvre une succession d’actions qu’il est nécessaire d’identifier pour enrichir nosconnaissances. Au travers de l’étude des bûchers en fosse individuels sous un angle anthracologique,deux objectifs ont été proposés : le premier porte sur un regard critique des données produites par lesanalyses anthracologiques en vu de proposer des catégories d’informations de premier ordre à prendre encompte lors d’études sur les structures de crémation. Le second, proprement archéologique est lié à larestitution du bûcher funéraire abordée sous l’angle de sa chaîne opératoire afin de discuter des moyensmis en oeuvre qui, d’un point de vue technique ou rituel, jalonne la conduite de la crémation. Pourrépondre à ces objectifs trois approches ont été développées.La première, anthracologique, a porté sur l’étude de dix-neuf structures de crémation du quart sud-est dela France, dix-sept appartenant à l’Antiquité, deux à la période protohistorique. L’étude de ces structuresa vu la mise en place de protocole de prélèvements et d’analyses permettant l’obtention de donnéesfiables pour une interprétation des gestes et pratiques funéraire.La deuxième, historique, propose une lecture inédite et approfondie des représentations de bûcher dansl’Antiquité, sur lesquelles un regard d’archéoanthracologue a été porté. Puis une relecture de sourcestextuelles connues et commentées, en mettant à profit nos connaissances techniques sur le sujet, enprenant le parti de vérifier, et parfois de modifier, les traductions tout en prenant soin de recontextualisercertains textes, a mis au jour des détails techniques relativement précis.La troisième approche se veut résolument accès sur la technique, il en ressort une description de la chaîneopératoire et une mise en évidence des moyens engagés pour réaliser une crémation. La conduite de lacrémation peut être vue comme un enchainement d’opérations techniques et rituelles qui ont été en partiecaractérisées par nos analyses anthracologiques<br>The study of the funeral pyre based on an anthracological approach, is part of the continuity of a research oriented towards understanding the social organization of ancient societies. The practice of cremation implements a succession of actions that it is necessary to identify, to increase our knowledge. Through the study of individual pyres from an anthracological angle, two objectives have been proposed: the first concerns a critical look at the data produced by charcoal analyzes in order to propose categories of information to be taken in studies of cremation structures. The second, archaeological, is related to the restitution of the funeral pyre approached from the angle of its "chaîne opératoire" to discuss the ways implemented which, from a technical or ritual point of view, punctuates the conduct of cremation. To meet these objectives, three approaches have been developed. The first, anthracological, focused on the study of nineteen cremation structures in the south-east of France. , allowing the establishment of a protocol for sampling and analysis. The second, historical, offers a new and in-depth reading of the representations of the pyre in antiquity and textual sources on which a look of archaeanthracologist was carried. The third approach on the technique, proposes a description of the "chaîne opératoire" and a demonstration of the means committed to achieve a cremation
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Dananaï, Alice. "Entre cendres et offrandes : les pratiques funéraires en Ostrevant (Cité des Atrébates) de la fin du Ier siècle avant J-C au début du IIIè siècle après J-C." Thesis, Lille 3, 2015. http://www.theses.fr/2015LIL30049.
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L’objet de cette thèse vise à restituer les pratiques funéraires d’une partie du territoire atrébate entre la fin de l’Âge du Fer et le début du IIIe s. apr. J.-C. Il est situé à l’est de la Cité des Atrébates, à la rencontre avec les Cités des Nerviens et des Ménapiens. L’Ostrevant n’existe pas en tant que tel dans l’Antiquité. Néanmoins, il correspond à une réalité antique mise en avant par la spécificité des pratiques funéraires par rapport au reste de la Cité et à celles qui l’environnent, soulignant ainsi la nécessité de réaliser des études à l’échelle micro-régionale.Le monde funéraire constitue aujourd’hui une thématique privilégiée, pour laquelle la masse de données rassemblées grâce à l’activité de l’archéologie préventive permet d’effectuer des synthèses de ce type. Le catalogue a été réalisé à partir des données brutes de fouilles d’ensembles funéraires faites par la Direction de l'Archéologie Préventive de la Communauté d'Agglomération du Douaisis (CAD-DAP), augmenté par le dépouillement des rapports de fouilles effectuées dans la région Nord-Pas-de-Calais par les différents opérateurs de l’archéologie préventive. Plus de six cents sépultures sont ainsi inventoriées dans l’Ostrevant, et plus de deux mille dans le Nord-Pas-de-Calais et sur la frontière belge. L’étude se découpe en sept chapitres articulés autour du traitement fait aux morts par les vivants : l’ensemble funéraire dans son espace naturel et la relation par rapport aux vivants, l’étape du bûcher, la gestion des résidus de crémation, le traitement des os brûlés du défunt, la constitution de la tombe, et les dépôts de mobilier. Un volet chronologique ouvre l’étude. Enfin, un chapitre synthétique traitant de la signification de la tombe et des dimensions sociales, culturelles et historiques clôt la thèse<br>The aim of the thesis is to relate the funeral practices from a part of the territory of the Atrebates between the end of the Iron Age and the beginning of the third century A.D. It is situated at the east of the Civitas Atrebatorum, at the meeting point with the Civitas Nerviorum and the Civitas Menapiorum. The Ostrevant did not exist during antiquity ; however, it corresponds to an antique reality emphasized by the specificity of the funeral practices in comparison with the rest of the Civitas and surrounding areas, thus underlining the interest of doing studies on a micro-regional scale.The funeral world represents a privileged subject in contemporary archaeological research, and the synthesis undertaken in this thesis was made possible by the large amount of data collected by preventive archaeologists. The inventory gathers the data from the excavations of cemeteries led by the archaeological service of the Douaisis (CAD-DAP), augmented by the results of excavations made in the region Nord-Pas-de-Calais by various departments of preventive archaeology. More than 600 graves have been unearthed in the Ostrevant, and more than 6000 have been excavated in the region Nord-Pas-de-Calais.The study consists of seven chapters, organized around the treatment given to the dead by the living : the cemetery in its natural context and its relation with the living, the stage of the cremation, the management of the cremation residues, the treatment of the burned bones of the dead, the constitution of the grave, and the offerings. A chronological chapter opens the study. Finally, a synthetic chapter treating the significance of the grave and the social, cultural and historical dimensions closes the thesis
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Panda, Comfort Kenyeh. "Kono Members' Perceptions of Burial Practices and the Spread of Ebola Virus Disease." ScholarWorks, 2018. https://scholarworks.waldenu.edu/dissertations/6088.
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Sierra Leone was heavily affected by the West African Ebola virus disease (EVD) epidemic from 2013 to 2016. Ongoing EVD transmission during the epidemic was connected to several factors including unsafe traditional burial practices. This phenomenological qualitative study addressed Kono members' perceived knowledge, attitudes, and beliefs regarding how burial practices influenced EVD transmission. Rosenstock's health belief model provided the framework for the study. The participants purposefully selected from various religions and professions were interviewed individually and in focus group settings. Similar phrases and comments were identified from the interview responses resulted which resulted in the following 5 main themes: (a) Kono community leaders and public health workers were cognizant of important EVD issues, but there was a knowledge deficit among Konos about EVD and its mode of transmission; (b) although customary burial rituals were temporarily banned from 2014 to 2016, they were practiced among the Konos to promote culture-driven dignity and respect for the dead; (c) many Konos harbored grudges and mistrusted government officials and public health workers; (d) infrastructural deficits were a barrier to health care as private and public sectors lacked training and equipment to mitigate the 2013-2016 EVD outbreak; and (e) participants were willing to adopt safer burial practices if EVD outbreaks were to reemerge. These findings indicated that EVD transmission was connected to unsafe burial practices. Findings may be used to improve community engagement and public health outreach efforts to promote safer burial practices, especially during periods of infectious disease outbreaks.
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Santana, Elaine Alves de. "Enterros desviantes no registro arqueológico : identificação de deposições humanas atípicas e sua possível correlação com evidências sinalizadoras de violência." Universidade Federal de Sergipe, 2013. https://ri.ufs.br/handle/riufs/3210.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES<br>Among the archaeological evidence, the funerary practice stands out as intentionally planned. Therefore the key to understanding archeological mortuary behavior is to reconstruct the ritual context in which burial data are created. The deviant burials are considered to be a case where the individual has been buried in a different way relative to the norm for that specific time period, and comparing these findings with the majority of the population under examination. This research present the analysis of three human graves from two archaeological sites located in the Lower San Francisco River, in the states of Alagoas and Sergipe. The objective of this study was to identify deviant burial rituals and investigate whether there is correlation between these anomalous human burials and the existence of traumas associated with violence in the material analyzed. The results have shown unique characteristics in the deposition. Furthermore, the deposition forms were associated with case of violent practices inside the burial ritual context.<br>Entre as evidências arqueológicas, a prática funerária se destaca como contexto intencionalmente planejado e tanto o tratamento dado ao cadáver, por cada grupo, quanto às manifestações de violência, que tem acompanhado a vida em sociedade desde os seus primórdios, estão imbuídos de valores e sentimentos. O objetivo deste estudo foi identificar formas de deposições atípicas e investigar se há correlação entre estes sepultamentos humanos anômalos e a existência de traumas associados à violência no material estudado. Para tanto, o foco desta pesquisa consistiu em analisar três enterramentos humanos provenientes de dois sítios arqueológicos situados na região do Baixo São Francisco, localizados nos estados de Sergipe e Alagoas. Metodologicamente essa investigação foi fundamentada na interpretação dos dados obtidos por meio do levantamento documental e bibliográfico, dos procedimentos de escavação recomendados pela Arqueotanatologia (antiga Antropologia de Terreno) e pelo diagnóstico e etiologia dos traumas presentes nos remanescente osteológicos humanos. Os três esqueletos estudados apresentaram características na forma de deposição que os tornaram distintos e únicos, ademais estavam associados a práticas violentas relacionadas aspectos rituais, uma vez que não foram identificados sinalizadores de guerras ou de conflitos interpessoais e sendo considerando o contexto em que estavam inseridos.
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Melander, Victor Niels Love. "Det obetydliga : om fiskhuvudformiga hängen, sociala praktiker och förändring, 600-1200 e. Kr." Thesis, Uppsala universitet, Institutionen för arkeologi och antik historia, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-226743.
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Fish-head pendants are one of the characteristic Gotlandic Late Iron Age artefacts. This object has been rather neglected and mainly considered as an insignificant embellishment, normally worn as a neck-collar and seen as an artefact include in the typical Gotlandic set of female jewellery. The fact that the fish-head pendant has a very long life span, which stretches from grave-finds in the Early Vendel Age to hoards in Viking Age as well as secondary usage as brooches in the Early Middle Ages, makes the artefact an excellent starting point for discussions on social practices and change through material culture. It's shown in this study that, contrary to previous beliefs, the normal usages for fish-head pendants is as solitary pendants and not as neck-collars. Neck-collars is shown to have an intricate relation to inhumations for young individuals, whereas solitary pendants are found in cremation deposits for adult individuals, something that relates to a fixed social practice mainly in the period 700-900 AD and that develops from the cremation funeral practice. This particular social practice relates to aspects of attraction and protection and continues in to the 10th century outside of funeral structures, which is shown by the composition of hoard-finds from the 10th century, but is totally absent when the pendants is given a secondary usage as brooches in the end of the 11th and beginning of the 12th century. Hence the material also gives the possibility to discuss the division among pre-historic periods. This paper is divided into six chapters. Chapter 1 gives the prerequisites. Chapter 2 provides a theoretical framework; concerning aspects such as agency, structuralism, social structures, change and material culture. Chapter 3 discusses questions of chronology and typology. In chapter 4 fish- head pendants and their practices of usage and social practices are discussed in the grave-material from the period 600-1000 AD. Chapter 5 concerns hoards and amber-pendants during the 10th to 12th century, and finally chapter 6 discusses the effects and reasons seen in the social practices defined in chapters 4 and 5, as well as the implication of social practices on pre-historic periods. The material is further presented in four catalogues, chapters 10-13.
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Lovergne, Edwige. "Le mobilier funéraire des nécropoles hellénistiques d'Etrurie méridionale : Musarna et le territoire de Tarquinia." Thesis, Paris 1, 2017. http://www.theses.fr/2017PA01H084.
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Cette thèse porte sur l'étude des mobiliers funéraires en Etrurie méridionale à la période hellénistique. Elle se proposait de faire le point sur l'ensemble des données livrées par les nombreuses nécropoles du territoire de Tarquinia, en accordant une attention particulière à l'Étrurie rupestre. En partant de l'étude ponctuelle des nécropoles du site étrusco-romain de Musarna, l'analyse détaillée des mobiliers funéraires, couplée à celle des structures funéraires, a représenté la première étape d'une réflexion à plus grande échelle sur les pratiques et les rituels funéraires attestés dans la région. Au travers de la composition des assemblages funéraires, on a tenté d'identifier des éléments pouvant permettre de mieux comprendre les coutumes funéraires et leur évolution entre la fin du IV" siècle av. J.-C. et le début du 1°' siècle av. J.-C., période chronologique caractérisée par le phénomène de conquête et de « romanisation » des territoires étrusques, jusqu'à l'intégration complète des grandes métropoles dans l'État romain. Par le biais des éléments mis en évidence, on a cherché à apporter des réponses à une série de questions relatives à plusieurs aspects du monde funéraire, en relation directe avec le contexte historique : statut des défunts, spécificité sexuelle, valeur matérielle ou symbolique des dépôts. L'étude de chaque déposition a permis de mettre en évidence plusieurs aspects de la gestualité qui se déroule autour de la mort du défunt au sein de ce grand groupe culturel, et leur évolution au cours des différentes époques considérées<br>This thesis deals with the study of funerary set in Southern Etruria during the Hellenistic period based on a systematic gathering of all the data supplied by the numerous necropolis of the territory of Tarquinia, with particular attention to the « Etruria rupestre ». The detailed analysis of funerary set, coupled with that of funerary structures of the Etruscan-Roman site of Musarna, was the first step in a larger-scale reflection on the funeral and rituals practices attested in this region. Through the composition of the funerary assemblages, attempts have been made to identify elements that can better illustrate funerary customs and their evolution between the end of the 4th century BC. and the beginning of the 1st century BC., a chronological period characterized by the gradual conquest and colonization of the Etruscan territories, until the complete integration of the great metropolises in the Roman state. Through the elements highlighted, an attempt was made to answer a series of questions concerning several aspects of the funerary world directly related to the historical context: the status of the deceased, the gender specificity, the material or symbolic value of the deposits. The study of each deposition made it possible to highlight several aspects of the gestuality that takes place around the death of the deceased within this great cultural group, and its evolution during the different periods considered
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Hapiot, Laurence. "Les tombes d'Argos de l'Helladique moyen à l'époque ottomane : étude bio-archéologique." Thesis, Paris 1, 2015. http://www.theses.fr/2015PA010591.
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Argos est l’un des sites majeurs de la Grèce dont l’occupation n’a cessé depuis le Néolithique jusqu’à nos jours. Cette occupation continue se traduit par un patrimoine anthropologique riche, en partie exhumé par les fouilles de l’École Française d’Athènes. Depuis les premières fouilles de Wilhelm Vollgraff en 1902, Argos a livré plusieurs centaines de tombes dispersées dans la ville moderne. Nous adoptons ici une approche bio-archéologique des sépultures, de l’Helladique moyen à l’époque ottomane, ayant livré des restes anthropologiques, en vue d’apporter un éclairage nouveau sur ce qui pouvaient être les conditions de vie à Argos. Un travail d’identification est tout d’abord réalisé afin de rendre exploitable cette collection, en grande partie issue de fouilles anciennes. Pour les 341 individus dénombrés, on a procédé à une estimation du sexe et de l’âge à travers l’étude anthropologique. Une étude croisée est ensuite réalisée faisant appel à des disciplines variées telles que : l’anthropologie dentaire, l’étude des isotopes stables ou encore la tribologie. Cela nous fournit une carte d’identité unique des individus de cette collection. Notre synthèse illustre l’intérêt de ce type d’approche multidisciplinaire en revisitant notre perception de l’Helladique moyen (2000-1600 BC), La confrontation des données bio-archéologiques et des pratiques funéraires permet de confirmer, ou parfois de nuancer, nos connaissances sur la Grèce mésohelladique parfois qualifiée de “tiers monde” de l’Égée. On y entrevoit un monde certes difficile, mais dans lequel la position d’Argos semble finalement relativement confortable en comparaison des sites voisins<br>Argos is one of the major sites of Greece whose occupation has continued since the Neolithic to the present. This continued occupation results in a rich anthropological heritage, partly revealed by the excavations of the French School of Athens. Since the first excavations conducted by Wilhelm Vollgraff in 1902, Argos has revealed hundreds of graves scattered in the modern city. We adopt here a bio-archaeological approach of the burials from the Middle Helladic to the Ottoman period, which delivered anthropological remains, with the intention to shed new light on what could have been the living conditions in Argos. An identification work is first performed to make usable this collection, which largely results from earlier excavations. For the 341 individuals listed, sex, age and stature could be determined through anthropological study. A crossover study was then carried out using a variety of disciplines such as dental anthropology, the study of stable isotopes or tribology. This provides us with a unique description of the individuals of this collection. Our synthesis illustrates the value of this type of multidisciplinary approach by revisiting our perception of the Middle Helladic period (2000-1600 BC). Comparison of bio-archaeological and burial practices data confirms or sometimes nuances, our knowledge of mesohelladic Greece sometimes called the “third world” of the Aegean. It envisions a world that is certainly difficult, but in which Argos finally seems to be in a relatively comfortable position compared to neighboring sites
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Zhang, Zuotang. "An ethnography of traditional rural folk funeral practice in northwestern China." Thesis, University of Maryland, Baltimore County, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3637357.
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<p> This ethnographic study will analyze data collected through field-based observations, primary ritual texts, and locally conducted interviews of the yin-yang practitioners in the three small villages of Fanmagou, Qijiazhuang, and Wangdazhuang in northwestern China. The practice referred to as yin-yang in this region is part of an archaic folk religious system that can be traced back to at least the Qing dynasty (1644-1911). Despite its deep cultural roots, it is becoming endangered due to the impact of national policies (governing religion and culture) and the general adaptation to modernity in China. Due to the localized nature of this cultural system, the main research method used will be qualitative ethnographic description, with a Geertzian "thick description" approach to interpretive analysis. The collected data is roughly divided into three categories: (1) transcriptions of interviews with yin-yang practitioners and other local villagers; (2) video tapes, photographs, and field notes of local religious rituals, specifically memorial and burial rites that are led by the yin-yang practitioners, and (3) my own translations of yin-yang scriptural texts that are used in leading the rituals themselves, as well as for the teaching and training of young yin-yang apprentices. The interpretive ethnography that is produced from these rich primary sources will also be considered for its curriculum applications in two primary higher education contexts: 1) As a rich primary source for courses in Chinese culture and language—conducted in either Chinese or English language context, and 2) As a source of engaging and culturally relevant texts for courses in content-based ESOL for Chinese students (in China presumably).</p>
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Nassar, Joyce. "Les espaces funéraires suburbains de Mari (Moyen-Euphrate, 2900-1760 av. J. -C.) : analyse archéo-anthropologique." Thesis, Bordeaux 1, 2010. http://www.theses.fr/2010BOR14054.
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Depuis sa fondation à l'aube du IIIe millénaire, Mari s'impose comme une métropole proche-orientale au pouvoir politique et économique prospère jusqu'à sa destruction en 1760 av. J.-C.. Le site constitue une référence incontournable pour toute étude concernant cette période grâce à la richesse de ses données archéologiques et épigraphiques s'étalant sur une chronologie divisée en trois Villes. Comme toute cité proche-orientale, elle a révélé de nombreuses sépultures sous l'espace de vie et une probable nécropole extra-muros lui est associée. Néanmoins, les pratiques funéraires sont toujours méconnues faut d'étude archéo-anthropologique exhaustive des sépultures. Nous avons donc voulu entreprendre cette étude en réexaminant les archives et en recueillant les données taphonomiques sur le terrain. En outre, nous avons étudié l'âge et le sexe et toutes les caractéristiques biologiques des squelettes disponibles (N = 131). Ce travail a permis de dégager les principaux éléments de la norme funéraire mariote et de comprendre l'organisation des espaces funéraires suburbains et leurs relations avec l'espace de vie. Il a également permis d'aborder le mode sélectif qui a conduit les mariotes à inhumer certains de leurs défunts sous la ville plutôt qu’au sein d’une nécropole. Des ruptures concordant avec l'histoire et l'archéologie ont été identifiées dans les pratiques funéraires. Pourtant, les caractéristiques métriques dentaires, les caractères discrets et les pathologies dentaires révèlent une population homogène au cours du temps. Les lésions dentaires touchent la majorité des sujets comme dans les autres séries des sites voisins contemporains. Toutefois, le taux de carie enregistré est plus important à Mari révélant une alimentation riche, caractéristique des sociétés agricoles. Enfin, cette étude pose la question du rapport entre le changement de population et les ruptures chronologiques telles qu'elles sont renseignées par les sources épigraphiques et archéologiques<br>Since it's foundation around 2900 B.C. Mari remained a powerful and prosperous near-eastern capital till its destruction in 1760 BC. This site constitutes a crucial reference in the near-eastern history for this time period due to the lavish historical and archaeological data coming from it's three successive cities. Like every near-eastern urban site, Mari revealed numerous graves beneath the floors, which are associated to a probable extra-muros cemetery. However, the burial practices were still unknown. Thus, it was decided to undertake an archeo-anthropological study of the burials by examining archived field records and taphonomical data gathered during tomb excavations. Age and sexe of each skeleton available were assessed followed by an examination of all the biological characteristics (N = 131). This study revealed the features of the funerary standard in Mari, the organisation of the funeral suburban spaces and there relationship with the subjacent occupation levels. It has also shown the selective approach that led the inhabitants to bury their dead under the city and not in a dedicated necropolis. Several breaks concurring with historical and archaeological data were identified in the funeral practices. Nevertheless, teeth metrical data, discrete traits and dental pathologies revealed a homogeneous population. Dental lesions were found on almost all of the individuals, as it is the case in other contemporaneous and neighbouring populations. Yet, the Mari dentitions showed a higher rate of caries suggesting a diet rich in carbohydrates, which is a characteristic of agricultural societies. Finally, this present study questions to what extent chronological breaks attested by historical and archaeological data can be concurrent with changes in population
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Fischer, Claire-Elise. "Apports de l’archéogénétique à l’étude des groupes du Second âge du Fer en France : Approche multi-scalaire." Thesis, Bordeaux, 2019. http://www.theses.fr/2019BORD0332.
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En Europe tempérée, et plus particulièrement en France, l’âge du Fer se découpe en deux périodes : le Premier (800-400 BC) et le Second âge du Fer (400-25 BC). Ce dernier est souvent associé aux cultures celtiques, dont l’unité a été montrée à travers l’étude de l’art celtique. Cependant, cette apparente unité est à présent rediscutée au travers des travaux récents en archéologie. Si la diversité culturelle est bien connue du point de vue de l’archéologie, elle est encore peu abordée du point de vue biologique. Ce travail propose donc l’analyse paléogénétique et paléogénomique inédite d’individus issus de trois nécropoles du Nord de la France, distribuées le long de la vallée de la Seine, axe d’échanges majeur entre Manche et Bourgogne. Un total de 106 haplogroupes, 87 haplotypes mitochondriaux ainsi que 15 lignées paternelles ont été caractérisés. En outre, 12 génomes à faible couverture ont été obtenus. À l’échelle locale, les données obtenues ont été systématiquement confrontées aux données biologiques et archéologiques disponibles, permettant de mettre en évidence des fonctionnements distincts. La nécropole d’Urville-Nacqueville (Normandie) semble accueillir une population cosmopolite, alors que celle de Gurgy ‘Les Noisats’ (Yonne) est vraisemblablement utilisée par une communauté locale. Les cas de Barbuise ‘Les Grèves de Frécul’ (Yonne) et d’Urville-Nacqueville révèlent par ailleurs la complexité de l’organisation sociale de ces groupes de l’âge du Fer au travers de la structuration de l’espace funéraire. Bien que ces nécropoles accueillent des communautés diverses, elles partagent une importante diversité mitochondriale, une absence de regroupement basé sur des liens maternels et une faible diversité des lignées paternelles. Ces résultats forment un faisceau d’indices supportant un système matrimonial de type patrilocal et une filiation de type patrilinéaire, cohérents avec les données de la littérature. À l’échelle régionale, les résultats montrent que les sites situés en basse vallée de la Seine partagent plus d’affinités avec les groupes du sud de l’Angleterre alors que ceux de la haute vallée de la Seine sont plus proches des populations de l’est de la France et occupent une position intermédiaire entre le nord et le sud de la France, mettant ainsi en évidence une structuration génétique de ces groupes en fonction de leur localisation le long de cet axe fluvial. Enfin, à l’échelle continentale, les résultats montrent que les communautés de l’âge du Fer d’Europe de l’ouest forment un cluster génétique cohérent et présentent une continuité génétique avec les groupes de l’âge du Bronze. Les données acquises s’accordent avec les hypothèses archéologiques privilégiant une transition économique, politique et/ou climatique pour expliquer la transition entre l’âge du Bronze et l’âge du Fer, en accord avec l’évolution locale des groupes perçue au niveau génétique<br>In Europe, and more precisely in France, the Iron Age is divided into two periods: the First (800-400 BC) and the Late Iron Age (400-25 BC). This one is often associated with Celtic cultures, which have been shown to be unified through the study of Celtic art. But this apparent unity is now being questioned through recent archaeological work. While cultural diversity is well known from an archaeological point of view, it is still poorly addressed from a biological point of view. The aim of this work is to provide an unprecedented palaeogenetic and palaeogenetic analysis of individuals from three necropolises in northern France, distributed along the Seine valley, a major axis of exchange between the English Channel and Burgundy. A total of 106 haplogroups, 87 mitochondrial haplotypes and 15 paternal lines were characterized. Furthermore, 12 genomes with low coverage were obtained. At the local level, a systematic comparison of the data obtained with the available biological and archaeological records was carried out, which revealed different ways of functioning. The necropolis of Urville-Nacqueville (Normandy) appears to have a cosmopolitan population, while the one of Gurgy "Les Noisats" (Yonne) is most likely being used by a local community. The cases of Barbuise "Les Grèves de Frécul" (Yonne) and Urville-Nacqueville also reveal the complexity of the social organization of these Iron Age groups through the organisation of the funeral space. Although these necropolises host diverse communities, they share a high mitochondrial diversity, an absence of grouping based on maternal ties and a low diversity of paternal lines. These results form a cohesive set of evidence supporting a patrilocal matrimonial system and a patrilineal filiation, consistent with the data in the literature. At the regional level, the results show that sites located in the lower Seine Valley share more affinities with groups in the south of England, while those in the upper Seine Valley are closer to the populations of eastern France and occupy an intermediate position between the north and south of France, highlighting a genetic structure of these groups based on their location along this river axis. Finally, on a continental scale, the results show that the Iron Age communities of Western Europe form a consistent genetic cluster and show genetic continuity with the Bronze Age groups. The data obtained are consistent with archaeological hypotheses that focus on an economic, political and/or climatic transition to explain the Bronze Age to Iron Age transition, in agreement with the local evolution of the groups as perceived at the genetic level
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King, John McAdams. "Grave consequences : the creation of Anglo-Saxon social relations through the use of grave goods." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365536.
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Dausse, Lucie. "Études des déformations crâniennes intentionnelles dans la culture Paracas (800 avant-100 après J.C) : les contextes funéraires de Cerro Colorado, côte Sud du Pérou." Thesis, Paris 1, 2015. http://www.theses.fr/2015PA010628.
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La société Paracas s’est implantée sur la côte Sud des Andes centrales péruviennes vers le IXe siècle avant J.-C. jusqu’à son déclin aux alentours du IIe siècle après J.C. Le site de Cerro Colorado, localisé sur la péninsule Paracas, découvert et fouillé de 1925 à 1930 par l’archéologue péruvien Tello, est celui qui a livré le plus de vestiges culturels Paracas jusqu’à nos jours. L’étude des traitements du corps des défunts inhumés dans ces contextes funéraires est au centre de ce travail, afin de documenter de façon détaillée les différentes traditions de modifications corporelles, éphémères et définitives, du vivant des individus et après leur mort. Le réexamen de 311 défunts inhumés dans les tombes, les cavernes et la nécropole de Wari Kayan à Cerro Colorado révèle des données inédites sur les marquages corporels durant le Paracas récent (400 av. à 100 apr. J.C.), ensuite comparées aux témoignages des périodes antérieures. L’observation des représentations anthropomorphes sur les céramiques et les textiles permet, quant à elle, d’aborder l’évolution de la conception du corps sur l’ensemble de la chronologie. Cette recherche présente l’importance de l’esthétique chez les Paracas à travers la diversité des modifications corporelles telles que le modelage de la tête, le percement des oreilles, les peintures corporelles, les tatouages, les différentes coiffures et les nombreux objets de parure. Dans cette ancienne société péruvienne, le corps était donc perçu comme un support identitaire dans lequel la tête occupait une place symbolique<br>The Paracas society established itself on the southern coast of the central Peruvian Andean area, around the 9th century B.C. until the decline around the 2th century A.C. The site of Cerro Colorado, localized in the Paracas peninsula, discovered and excavated from 1925 to 1930 by Tello, delivered the biggest amount of Paracas cultural material until today. The study of body treatments of the deceased buried in these funerary contexts is central to this research, beacause it specifically documents the different traditions of the Paracas body modifications, ephemeral and irrevable, during life and after death. The reassessment of 311 bodies buried in these tombs, cavers and in the necropolis of Wari Kayan at Cerro Colorado, reveals unprecedented data on the corporal practices during Late Paracas (400 B.C -100 A.C.), then compared to testimonies from previous periods. The observation of anthropomorphic representations on ceramics and textiles allows addressing the evolution of the body conception during the entire Paracas chronology. This research presents the importance of aesthetics for the Paracas through the diversity of body modifications such as head modelling, ear piercing, body paintings and tattoos, different hairstyles and numerous sets of jewels. In this ancient Peruvian society, the body was hence perceived as an identity support in which the head has a symbolical place
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Baraze, Muhmmad. "Recherches sur les tombes à fosse dans la Syrie antique entre le Ier et le VIlle siècle après J.-C. : espace, architecture et pratiques funéraires." Thesis, Bordeaux 3, 2013. http://www.theses.fr/2013BOR30039.
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Cette thèse vise à apporter des connaissances sur le monde des morts dans les tombes à fosse dans la Syrie antique entre le Ier et le VIIIe siècle après J.-C. La cadre géographique concerné englobe la région de l’Orient comprise entre l’Anatolie, la Mésopotamie, l’Arabie, l’Égypte et la Méditerranée. Ce travail cherche à caractériser les lieux d’implantation des espaces funéraires des tombes à fosse, à établir un classement typologique et chronologique de l’architecture funéraire de ce type de tombes et à déterminer les gestes funéraires pratiqués : inhumation ou incinération, dépôt individuel ou pluriel, collectif ou multiple, primaire ou secondaire. Il s’agit aussi d’illustrer l’orientation et la position originelle des corps placés dans les sépultures : disposition du tronc, de la tête, des membres supérieurs et inférieurs. Ce travail vise à observer la localisation des objets déposés dans les sépultures par rapport aux défunts et d’analyser l’ordre dans lequel ils ont été déposés. Au-delà de ces analyses archéologiques et taphonomiques, l’objectif est de savoir s’il existe une évolution ou une variation des pratiques funéraires, selon les zones géographiques ou une période particulière. Il s’agit aussi de vérifier si l’ensemble de la Syrie appartenait à la culture gréco-romaine dans le domaine des pratiques funéraires ou au contraire si la région ou certaines zones géographiques de Syrie, étaient à l’écart de cette culture<br>This thesis aims to provide knowledge of the world of the dead in pit graves in antique Syria between the 1st and the 8th century AD. The area under consideration includes the region of the Orient located between Anatolia, Mesopotamia, Arabia, Egypt and the Mediterranean Sea. This work tries to characterize the location of pit graves, to establish a typological and chronological classification of the funeral architecture of this type of grave and to determine the funeral rites practiced: inhumation or cremation, individual or group, collective or multiple, primary or secondary burial. It is also a question of illustrating the alignment and the positioning of the bodies placed in the graves: the position of the trunk, the head, the lower and upper limbs. This work furthermore attempts to analyze the location of grave objects and the order in which they were deposited. Beyond these archaeological and taphonomic analyses, the objective is to determine whether there is an evolution or a variation in the funeral practices between different geographical zones or during a particular period. It is also a question of verifying whether the whole of Syria belonged to the Greco-Roman culture in the field of the funeral practices or if, on the contrary, the entire region or only certain geographical zones of Syria, remained apart from this culture
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Crangle, Jennifer Nancy. "A study of post-depositional funerary practices in medieval England." Thesis, University of Sheffield, 2016. http://etheses.whiterose.ac.uk/13315/.
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Peri-mortem treatment of the body and the fate of the soul after death throughout the English medieval period (c.600-1550) have been extensively studied. However, the post-depositional fate of physical remains has been largely neglected, despite there existing substantial excavated and documentary evidence for a variety of post inhumation disturbances, customs and practices. To date, these activities have consistently been interpreted on a purely functional basis. Consequently, incidences of disarticulated, disinterred skeletal material are routinely dismissed as simply representing the by-products of liturgical activities, and hence are assumed to be devoid of meaningful purpose. This study catalogues and examines post-depositional disturbance and treatment of disarticulated remains, chronologically, from the advent of Christianity in England (c. 7th century), throughout the early medieval period (c. 7th to 11th century), into the later medieval period (c. 12th to mid-16th century), concluding with the Reformation period (c. 1550-1600). Reviews and analyses of translations and elevations, charnel houses and developments in cemetery management were undertaken, with differences and similarities between the early and later medieval period noted and discussed. This analytical method demonstrates that disturbances before the 10th to 12th centuries were less structured than after, but significantly, that the majority of post-depositional activities and forms of disturbance originated in the earliest years of Christianity, and were sustained throughout the entire medieval period. This thesis considers how skeletal material was perceived by contemporary medieval people, addresses modern attitudes and beliefs concerning archaeological disarticulated remains and discusses how these have influenced and hindered interpretations of medieval post-depositional mortuary behaviour, beyond pragmatic explanations. This research elucidated overwhelming evidence for misunderstood and frequently unrecognised medieval funerary practices where disarticulated, disturbed and disinterred skeletal remains were curated as opposed to being merely collected or conveniently relocated, and one where the dead were compassionately curated, both physically and spiritually, by the living.
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Lindqvist, Maria. "Promised Soils : Senses of Place Among Yezidis in Dalarna and Sheikhan." Licentiate thesis, Södertörns högskola, Religionsvetenskap, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-44021.
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This is an ethnographic study that focuses on Zahmanê Êzîdîa Li Dalarna, the Yezidi cemetery, in Borlänge. The Swedish town of Borlänge has one of the largest Yezidi diaspora communities in Western Europe; a majority emigrated from the Northern Iraqi region of Sheikhan during the 1990s and early 2000s. The overall aim of this project is to investigate how the Yezidi community in Borlänge puts Zahmanê Êzîdîa Li Dalarna into use, the meanings ascribed to the site by individual interviewees, and how these relate to ritual places and practices in Sheikhan. The empirical material stems from observations and interviews among members of three extended Yezidi families in Borlänge and in Sheikhan, and archival material from the Church of Sweden. Fieldwork in Sheikhan focused on the valley of Lalish and the cemetery sites in the Yezidi villages in Sheikhan. The empirical material is presented, analysed and discussed through a theoretical framework of place, creation and maintenance of social memory through ritual practice, and the concept of transfer of ritual. The empirical material reveals that salient ritual actions and elements from ceremonies in Lalish and the Yezidi villages in Sheikhan are transferred to Borlänge, and there put into use for ritual practices and for creating and maintaining a collective identity outside of Iraq.
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Barrand, Emam Hélène. "Les pratiques funéraires liées à la crémation dans les ensembles funéraires des capitales de cités du Haut Empire en Gaule Belgique : Metz-Divodurum, Bavay-Bagacum, Thérouanne-Tervanna." Thesis, Lyon 2, 2012. http://www.theses.fr/2012LYO20001/document.
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Ce travail a pour fondement l’étude de trois ensembles funéraires périurbains situés dans les capitales de cité des peuples Médiomatriques (Metz-Divodurum), Nerviens (Bavay-Bagacum) et Morins (Thérouanne-Tervanna). Notre étude est basée sur un corpus composé de plus de 480 structures funéraires, auquel ont été ajoutées les données issues des autres découvertes funéraires effectuées dans ces trois villes, du 18ème siècle à nos jours. Sur la base de cette documentation, nous proposons une analyse des pratiques funéraires en usage dans le nord de la Gaule et plus particulièrement dans la province de la Gaule Belgique et de leur évolution au cours des trois premiers siècles de notre ère. La première partie de ce travail est consacrée à l’organisation des espaces funéraires en contexte urbain à travers l’analyse de différents paramètres : lieux et dynamique d’implantation des aires funéraires, organisation interne et structuration de l’espace ainsi que le mode de répartition des structures (fonctionnelle, chronologique et sociale). Les chapitres suivants sont consacrés à la compréhension et à l’interprétation des différentes pratiques et gestuelles funéraires qui ont pu être observées lors de l’étude des structures de notre corpus. Pour ce faire, nous avons tenté de restituer les différentes étapes du processus funéraire et de replacer l’ensemble de ces pratiques dans l’ordre selon lequel elles se sont déroulées. Dans un premier temps, nous nous sommes intéressées aux données relatives à l’étape de la crémation du corps observées lors de la fouille des bûchers funéraires, à travers l’examen de la structure des bûchers, des modalités de traitement du corps ainsi que du rôle et de l’origine du mobilier funéraire utilisés autour du bûcher. Ensuite, nous avons abordé le lieu de dépôt définitif des restes en présentant les éléments constitutifs de la tombe, les différents types de structures funéraires auxquels nous avons été confrontés ainsi que les divers modes de dépôts des ossements et leur organisation au sein de la fosse sépulcrale. Une attention particulière a également été portée aux étapes relatives au transfert et aux modalités de dépôt des restes osseux du défunt dans la tombe ainsi qu’aux pratiques et aux gestuelles qui en découlent. Enfin, dans un dernier chapitre, nous avons analysé les différents apports du mobilier funéraire afin de mieux cerner les différents gestes, perceptibles à travers les restes archéologiques, effectués lors de la constitution de la tombe mais également tout au long des funérailles ou encore lors de fêtes commémoratives où l’on rendait hommage au défunt. Cette étude synthétique s’appuie sur un catalogue détaillé des sépultures, composé de deux volumes (volume 1 : Metz « Avenue André Malraux », volume 2 : Bavay « La Fache des Près Aulnoys » et Thérouanne « Les Oblets ») présentant, par phases chronologiques, les observations de terrain, l’inventaire du mobilier, ainsi que les résultats des études des restes osseux humains et animaux<br>This work is founded on the study of three funerary complexes of outlying suburbs located in the capital cities of Mediomatrici (Metz-Divodurum), Nervii (Bagay-Bagacum) and Morini (Thérouanne-Tervanna). Our study is based on a corpus composed of more than 480 funerary structures, which has been amended by the data issued from the other funerary discoveries carried out in these three cities, from the 18th century to nowadays. Based upon that documentation, we propose an analysis of funerary practices in use in the North of Gaul and more particularly in the province of Gallia Belgica and of their evolution in the first three centuries of our area. The first part of this work is related to the organization of the funerary areas in an urban context through the analysis of different parameters: places and settlement dynamic of funerary areas, internal organization and space structuring as well as the mode of distribution of the structures (functional, chronological and social). The following chapters are related to the understanding and interpretation of the different funerary practices and gestures, which may have been observed during the study of the structures of our corpus. To do that, we have tried to reconstruct the different steps of the funerary process and to replace the whole practices in the order in which they took place. First, we took an interest in the data connected with the stage of the body cremation, data observed during the excavation of the funerary pyres, through the examination of the pit structure, the methods of treatment of the body as well as the role and the origin of the grave goods used around the pyre. Then, we moved on to the place of final deposition of the remains by presenting the constituent elements of the grave, the different types of funerary structures we have been confronted with as well as the varied modes of deposition of the bones and their organization within the sepulchral pit. A specific attention has also been given to the steps which are relative to the transfer and to the modes of deposition of the bones of the deceased in the grave as well as the practices and body movements which follow that. Finally, in a last chapter, we have analyzed the different deposits of the funerary goods in order to define as well as possible the different gestures which were pointed out through the archaeological remains, and which were made at the time of the composition of the grave but also throughout the funeral or during the memorial feasts where respects to the deceased were paid. This overall study is based on a detailed catalogue of the tombs which is composed of two volumes (volume 1: Metz “Avenue André Malraux”, volume 2: Bavay “La Fache des Près Aulnoys” and Thérouanne “Les Oblets”) displaying by chronological phases the observations made during the excavation work, the inventory of the grave goods, as well as the results of the studies of animal and human bones rests<br>Diese Arbeit befasst sich mit drei am Stadtrand gelegenen Grabensembles, die in den civitates-Hauptstädten der Mediomatriker (Metz-Divodurum), Nervier (Bavay-Bagacum) und Moriner (Thérouanne-Tervanna) liegen. Unsere Untersuchungen beziehen sich auf eine Sammlung von mehr als 480 Grabstrukturen, ergänzt durch Grabungsdokumentationen früherer Entdeckungen, die von 18. Jh. bis heute in diesen drei Städten zu Tage gekommen sind. Anhand dieser Dokumentation, ist eine Analyse der im Nordgallien und besonders in Gallia Belgica üblichen Bestattungsbräuche und deren Entwicklung während der drei ersten Jahrhunderte nach Christus möglich. Der erste Teil dieser Arbeit ist den Grabbereichen im Stadtbereich gewidmet, wobei verschiedener Faktoren untersucht worden sind: Orte und Ansiedlungsdynamik der Grabareale, innere Organisation und Raumstrukturierung sowie Verbreitungsart der Befunde (funktional, chronologisch und gesellschaftlich). Die folgenden Kapitel sind dem Verständnis und der Interpretation der verschiedenen Bestattungsbräuche und –gesten, die während der Studie der Befunde unseres Corpus beachtet wurden, gewidmet. Dabei wurde versucht, die verschiedenen Etappen des Bestattungsprozesses, in der Reihenfolge wie sie vollzogen wurden, zu rekonstruieren. Zuerst haben wir uns für die in den Grabungen beachteten Gegebenheiten der Kremationsetappen der Körper interessiert, durch Untersuchung der Scheiterhaufenstruktur, Behandlungsbedingungen der Körper sowie Rolle und Herkunft der Grabbeigaben, die um die Scheiterhaufen benutzt wurden. Dann haben wir die Stelle, die der endgültigen Deponierung des Leichenbrandes diente, angesprochen, durch Vorstellung der Grabgrundlagen, der verschiedenen Grabstrukturtypen mit welchen wir konfrontiert waren, sowie der diversen Formen der Knochendeponierungen und ihre Organisation innerhalb der Grabgrube. Ausserdem wurden die Etappen, die im Zusammenhang mit dem Transfer und den Deponierungsbedingungen des Knochenmaterials ins Grab stehen, sowie die Bräuche und Gesten die daraus folgen, besonders analysiert. Im letzten Kapitel wurden schließlich die verschiedenen Elemente des Grabmaterials untersucht, um die diversen durch archäologischen Gegebenheiten erkennbaren Gesten besser abgrenzen zu können, welche während der Komposition des Grabes, während des Begräbnisses selbst oder aber während der Gedenkfeiern, durchgeführt wurden. Diese zusammenfassende Arbeit stützt sich auf einem detaillierten Katalog der Gräber, eingeteilt in zwei Bände (Band 1: Metz « Avenue André Malraux », Band 2: Bavay « La Fache des Près Aulnoys » und Thérouanne « Les Oblets »), in welchem die Grabungsbeobachtungen, die Grabinventaren sowie die Ergebnisse des Studiums des menschlichen und tierischen Knochenmaterials in chronologischer Reihenfolge präsentiert sind
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Arimatsu, Yui. "Communautés locales de l’âge du Fer dans l’Iran septentrional : variation régionale de la forme, de la chaîne opératoire et de la fonction de la céramique non-utilitaire." Thesis, Lyon 2, 2011. http://www.theses.fr/2011LYO20022/document.
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En analysant le matériel provenant d’une région montagneuse qui s’étend au nord de l’Iran, nous étudions les sociétés locales de l’âge du Fer (fin du IIe - fin du Ier millénaire avant J.C.). Bien que l’on ait déjà noté les particularités de la culture matérielle de l’Iran septentrional par, il n’existe guère d’études synthétiques sur la culture matérielle, sa chronologie, et les représentations des sociétés qu’elles permettentNous utilisons des données anciennes, les unes publiées les autres inédites, et des données nouvelles : nous avons étudié les unes et les autres en Iran et au Japon. Quatre sujets sont traités : l’élaboration de la chronologie, la diversité régionale des céramiques, l’évolution des pratiques, et la distribution des sites.En nous fondant sur les résultats de ces analyses et sur le cadre méthodologique et les hypothèses de travail de l’ethnologie, de l’ethnoarchéologie et de la sociologie, nous tentons d’interpréter les céramiques particulières et les pratiques funéraires, qui sont considérés comme représentatifs de la culture matérielle de l’Iran septentrional, comme l’organisation sociale qui a permis d’organiser les relations entre les populations qui menaient une vie dispersée et fluide selon des conditions géographiques variées. On observe que l’organisation sociale n’a pas structuré la société locale de manière stable. Dans la deuxième moitié de l’âge du Fer, on peut considérer qu’avec la pénétration du nouvel ordre symbolique, la société locale qui vivait dans des conditions naturelles variées, les modes d’occupation ont évolué, ainsi que les traditions techniques. En même temps, avec l’évolution des pratiques funéraires vers la simplicité, les pratiques autour du bâtiment collectif se sont propagées dans l’espace de la région. Dans l’Iran septentrional, l’âge du Fer correspond historiquement à l’époque de ces évolutions structurelles des sociétés locales<br>Analyzing the material from a mountainous region of northern Iran, we investigate the image of a local society during the Iron Age (Late 2nd - late 1st millennium B.C.). Although the peculiarities of the material culture of that region have been recognized since long, there are not enough comprehensive studies on the material culture, chronology, and precise representations of the societies.For this purpose, we deal with old data, some published other unpublished, as well as new material including a lot of unpublished ones that we have studied in Iran and Japan. Four main topics are treated: chronology, change and regional diversity of pottery, evolution of practices, and distribution of sites. Based on the results of these analyses and on the methodological framework and working hypotheses deriving from the results of ethnology, ethno-archaeology and sociology, we try to interpret the peculiar ceramics and the funerary practices, which are considered as representative of the material culture of Northern Iran, as well as the social organization which permitted to maintain the relationship between the populations who fluidly and dispersed lived in that area which presents various geographic conditions. Finally, one concludes that the social organization did not structure in local society in a stable manner.In the second half of the Iron Age, we can consider that, with the penetration of the new symbolic order, the local society which lived under varied natural conditions, modes of occupation and habitation and technical traditions have changed. During the same period, with the evolution of funeral practices towards simplicity, practices in public spaces and buildings extended over the region. In northern Iran, the Iron Age historically corresponds to the time of these structural changes in local society
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Tellier, Geneviève. "The analysis of funerary and ritual practices in Wales between 3600-1200 BC based on osteological and contextual data." Thesis, University of Bradford, 2015. http://hdl.handle.net/10454/15063.
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This thesis examines the character of Middle Neolithic to Middle Bronze Age (3600-1200 BC) funerary and ritual practices in Wales. This was based on the analysis of chronological (radiocarbon determinations and artefactual evidence), contextual (monument types, burial types, deposit types) and osteological (demographic and pyre technology) data from a comprehensive dataset of excavated human bone deposits from funerary and ritual monuments. Funerary rites in the Middle Neolithic (c. 3600-2900 BC) sometimes involved the deposition of single inhumation or cremation burials in inconspicuous pit graves. After a hiatus in the Late Neolithic (c. 2900-2400 BC), formal burials re-appeared in the Chalcolithic (c. 2500-2200 BC) with Beaker burials. However, formal burials remained relatively rare until the Early Bronze Age (c. 2200-1700 BC) when burial mounds, which often contained multiple burials, became the dominant type of funerary monument. Burial rites for this period most commonly involved the cremation of the dead. Whilst adult males were over-represented in inhumations, no age- or gender-based differences were identified in cremation burials. Patterns in grave good associations suggest that perceived age- and-gender-based identities were sometimes expressed through the selection of objects to be placed in the graves. The tradition of cremation burials carried on into the Middle Bonze Age (c. 1700-1200 BC), although formal burials became less common. Circular enclosures (henges, timber circles, stone circles, pit circles), several of which were associated with cremated human bone deposits, represented the most persistent tradition of ritual monuments, with new structures built from the end of the fourth millennium BC to the middle of the second millennium BC in Wales.
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Burden, Joel Francis. "Rituals of royalty : prescription, politics and practice in English coronation and royal funeral rituals, c. 1327 to c. 1485." Thesis, University of York, 1999. http://etheses.whiterose.ac.uk/2497/.
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Magoola, Robert Joshua. "A cultural and biblical analysis of funeral practice among the Basoga of Uganda a critical and pastoral guide for pastors /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Millaire, Jean-Francois. "Moche burial patterns : an investigation into prehispanic social structure." Thesis, University of East Anglia, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368168.
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Saunders, Pamela C. "The religious influences in funerary practices in the Parish of Sheffield 1843 to the present." Thesis, University of Sheffield, 2002. http://etheses.whiterose.ac.uk/3540/.
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This study aims to investigate the relationship between funerary rituals and religion in the Parish of Sheffield in order to shed light on present day customs and practices. In the past, most studies have attempted to relate religion and ritual from the base of changing belief systems; this present investigation analyses the means whereby the secular nature of funerary customs is brought into a vital relationship with the sacred by the rites of passage of death, and their associated myths and legends. The study is divided into three principal areas of research covering pertinent general and specific aspects of funerary rituals. The first section sets the central core of the research upon a more general foundation of relevant literature, and an overview of funerary rituals and religion. A resume of the history of Sheffield and the laws of burial and cremation then places the study into both a wider and a comparative context of time and place. The research then centres on a study of current funeral practices in Sheffield: the Sheffield funeral trade; the influences of religion upon death rituals in relation to the city; the people of Sheffield who experience these funerals, and the places of committal available to them. The research draws on its primary database of 67 respondents from representative religions, complemented by selective databases covering non-specific mourners, religious representatives, and associated trades, services and professions.
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Schell, Sarah. "The Office of the Dead in England : image and music in the Book of Hours and related texts, c. 1250-c. 1500." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/2107.
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This study examines the illustrations that appear at the Office of the Dead in English Books of Hours, and seeks to understand how text and image work together in this thriving culture of commemoration to say something about how the English understood and thought about death in the fourteenth and fifteenth centuries. The Office of the Dead would have been one of the most familiar liturgical rituals in the medieval period, and was recited almost without ceasing at family funerals, gild commemorations, yearly minds, and chantry chapel services. The Placebo and Dirige were texts that many people knew through this constant exposure, and would have been more widely known than other 'death' texts such as the Ars Moriendi. The images that are found in these books reflect wider trends in the piety and devotional practice of the time. The first half of the study discusses the images that appear in these horae, and the relationship between the text and image is explored. The funeral or vigil scene, as the most commonly occurring, is discussed with reference to contemporary funeral practices, and ways of reading a Book of Hours. Other iconographic themes that appear in the Office of the Dead, such as the Roman de Renart, the Pety Job, the Legend of the Three Living and the Three Dead, the story of Lazarus, and the life of Job, are also discussed. The second part of the thesis investigates the musical elaborations of the Office of the Dead as found in English prayer books. The Office of the Dead had a close relationship with music, which is demonstrated through an examination of the popularity of musical funerals and obits, as well as in the occurrence of musical notation for the Office in a book often used by the musically illiterate. The development of the Office of the Dead in conjunction with the development of the Books of Hours is also considered, and places the traditions and ideas that were part of the funeral process in medieval England in a larger historical context.
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Weiberg, Erika. "Thinking the Bronze Age : Life and Death in Early Helladic Greece." Diss., Uppsala : Uppsala universitet, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-7448.
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Fordham, Graham S. "Protestant Christianity and the transformation of northern Thai culture : ritual practice, belief and kinship /." Title page, contents and abstract only, 1991. http://web4.library.adelaide.edu.au/theses/09PH/09phf712.pdf.
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De, Jong Lidewijde. "Becoming a Roman province : an analysis of funerary practices in Roman syria in the context of empire /." May be available electronically:, 2007. http://proquest.umi.com/login?COPT=REJTPTU1MTUmSU5UPTAmVkVSPTI=&clientId=12498.
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Baboula, Evanthia. "Metalwork in late Minoan graves : the social dimensions of depositional practice in the funerary context." Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.270051.
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McIntyre, Matthew. "Corporeal Violence in Early Modern Revenge Tragedies." Digital Archive @ GSU, 2012. http://digitalarchive.gsu.edu/english_diss/86.
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In the four early modern revenge tragedies I study, Thomas Kyd’s The Spanish Tragedy, William Shakespeare’s Titus Andronicus, Thomas Middleton’s The Revenger’s Tragedy, and John Webster’s The Duchess of Malfi, the ubiquitous depictions of corporeal violence underscore the authors’ skepticism of the human tendency to infuse bodies – physical manifestations of both agency and vulnerability – with symbolism. The revengers in these plays try to avenge the death of a loved one whose disfigured body remains unburied and often continues to occupy a place on stage, but their efforts to infuse corpses with meaning instead reveal the revengers’ perverse obsession with mutilation as spectacle.
In Chapter one, I show how in The Spanish Tragedy Thomas Kyd portrays the characters’ assertions of body-soul unity to be arbitrary attempts to justify self-serving motives. Although Hieronimo treats Horatio’s dead body as a signifier of his own emotions, he displays it, alongside the bodies of his enemies, as just another rotting corpse. In Chapter two, I explore how in Titus Andronicus, William Shakespeare questions the efficacy of rituals for maintaining social order by depicting how the play’s characters manipulate rituals intended to celebrate peace as opportunities to exact vengeance; Titus demands human sacrifice as not just an accompanying element, but a central motive of rituals ostensibly intended to signify commemoration. In Chapter three, I read The Revenger’s Tragedy as illustrating Thomas Middleton’s characterization of the depiction of corporeal mutilation as an overused, generic convention; the play’s revenger, Vindice, attributes multiple, constantly shifting, meanings to the rotting skull of his lover, which he uses as a murder weapon. In Chapter four I argue that in The Duchess of Malfi, John Webster destabilizes spectators’ interpretive capacities; within this play’s unconventional dramatic structure, the main characters use somatic imagery to associate bodily dismemberment with moral disintegration.
Corpses, the tangible remains of once vigorous, able-bodied relatives, serve as central components of respectful commemoration or as mementos of vengeance, yet these dead, often gruesomely mutilated bodies also invite repulsion or perverse curiosity. Thus, rather than honoring the deceased, revengers objectify corpses as frightening spectacles or even use them as weapons.
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Varnier, Camille. "Géographie des cimetières en Amérique latine : marquages, pratiques culturelles indigènes et inégalités sociales : étude comparative entre le Venezuela, le Mexique et le Chili." Thesis, Normandie, 2020. http://www.theses.fr/2020NORMC031.
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Curieusement, la géographie des cimetières a fait l’objet de peu de travaux de recherche. Les thèses, articles et ouvrages sur ce sujet sont très rares en France comme à l’étranger. Or, ces espaces, riches de marquages sociaux et culturels, représentent des empreintes matérielles de la mémoire individuelle et collective qui existent dans tous les pays. En Amérique latine, l’étude des cimetières reflète en grande partie le monde des vivants : les rapports à la mort et au temps, les inégalités sociales très importantes, la grande diversité des rites et des croyances religieuses. Loin de se limiter à l’appréhension des cimetières comme miroir des sociétés, cette thèse vise plus précisément à mettre en lumière des mécanismes et processus inhérents aux sociétés étudiées : jeux de pouvoir, logiques de domination, ségrégation, exclusion, etc. Pour cela, l’accent est mis sur les groupes indigènes qui restent aujourd’hui largement marginalisés et exclus. Par le biais des mobilités, on étudie les changements entre les rapports à la mort dans des espaces ruraux et dans les villes. En effet, en plus des identités culturelles, les modes d’appropriation de l’espace du cimetière varient en fonction des espaces géographiques dans lesquels les individus et les groupes sociaux s’inscrivent. La méthode comparative retenue pour les trois espaces-laboratoires cherche à saisir les différences et ressemblances, en ce qui concerne la place occupée par les groupes indigènes, au sein de la société, entre un pays dit socialiste (le Venezuela), un pays dit libéral (le Chili) et un pays où le rapport à la mort est spécifique (le Mexique). La perspective de géographie sociale et culturelle consiste à montrer comment les inégalités sociales se produisent et se reproduisent à travers et au-delà de la mort : la mise en évidence de ce que l’on pourrait appeler des inégalités sociales marquées dans l’espace pour l’éternité<br>Strangely enough, the geography of cemeteries has not been the focus of many studies. PhDs, articles and books related to this topic are scarce, whether in France or abroad. These spaces, however, are packed with social and cultural remnants which embody material prints of collective and personal memory; they are to be found in each and every country. In Latin America, the study of cemeteries is primarily a reflection of the world of the living : perception of death and time, striking social inequalities, and the wide range of rites and religious beliefs. Far from limiting itself to the use of cemeteries as mirrors of societies, this dissertation aims at shedding light on process and mechanisms inherent to the societies under scrutiny: games of power, logic of domination, segregation, exclusion, etc. To do so, the focus was put on groups of natives which still remain widely excluded and marginalized to this day. Through mobility, we study the changes in the relation to death in rural and urban spaces. Indeed, beyond cultural identities, the ways in which cemeteries are being appropriated vary depending on the geographical spaces where individuals and social groups identify with. The comparative method that was selected for these three test spaces aims at perceiving differences and similarities, as far as the situations of the native groups within society are concerned, between a so-called socialist country (Venezuela), a so-called liberal country (Chili) and a country which has a specific approach to death (Mexico). The perspectives offered by cultural and social geography aims at showing how social inequalities occur and are repeated through and beyond death itself: it underlines what we could describe as social inequalities embedded in space for all eternity
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Paredes, Mónica. "Prácticas funerarias incaicas en Sacsayhuamán: enterramientos ceremoniales y complejo funerario." Pontificia Universidad Católica del Perú, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/113291.
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Inca Funerary Practices at Sacsayhuamán: Ceremonial Burial and Funerary ComplexExcavations in the Inca site of Sacsayhuaman, Cuzco, show at least two kinds of Inca burial practices. Archaeological studies conducted by the Instituto Nacional de Cultura (INC) in 1999 in the Suchuna sector revealed a specific cemetery area. This complex of about 80 graves was designated for the disposal of the ordinary people. More recently, in 2001 the Instituto Nacional de Cultura has conducted excavations in the Muycmarca sector. Fifteen funerary contexts were found, which were associated with architectural structures and offerings. It seems that the practices associated with burials at Muyucmarca were of a ritual character. This paper presents the comparative analysis between the Suchuna and the Muyucmarca burials with the goal of advancing our understanding of various distinctive Incaic funerary practices and burial patterns.<br>Excavaciones recientes realizadas en el complejo de Sacsayhuamán, Cuzco, evidencian la existencia de, por lo menos, dos tipos de prácticas funerarias incaicas. Los trabajos de investigación realizados en 1999 en el sector de Suchuna, subsector Cementerio, a cargo del Instituto Nacional de Cultura (INC), permitieron delimitar un área que tenía el uso específico de complejo funerario y que fue destinada al enterramiento masivo de la población común. Además, excavaciones realizadas durante 2001 en el sector de Muyucmarca sacaron a la luz 15 contextos funerarios, así como restos de numerosas ofrendas. En este último caso se trata de entierros asociados a estructuras arquitectónicas y eventos ceremoniales. En el presente artículo se hace un análisis comparativo entre los hallazgos de Suchuna y Muyucmarca con el objetivo de avanzar en el entendimiento de los distintos patrones funerarios incaicos.
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Weir, Allison Jean. "Footsteps of the dead : iconography of beliefs about the afterlife and evidence for funerary practices in Etruscan Tarquinia." Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/3649.
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This thesis is a study of Etruscan attitudes to the afterlife, based on analysis of the funerary archaeology, architecture, and iconography of death from the ancient city of Tarquinia. The focus on one settlement allowed for a more precise reconstruction of funerary attitudes; it also avoided the pitfalls of approaching Etruscan civilisation as uniform and homogeneous across its varied city-states; and it made clear when particular beliefs about the afterlife changed or developed. After a general discussion of approaches to the subject in the published literature and of the specific conditions at the site of Tarquinia, it proceeds through a series of case studies chosen from each of the major periods of Etruscan civilisation from the Villanovan to the Hellenistic period. The analysis is based on published excavations and studies, supplemented by fieldwork conducted in Rome and at Tarquinia. The case studies were chosen based on the type of information that they can give about the way the underworld was imagined. No one tomb can be used to illustrate the entire set of beliefs and traditions that occurred at one time. Throughout the course of this study, I focus on the changes and developments of funerary traditions over the nine centuries of Etruscan civilisation at Tarquinia. The main finding to emerge from these studies relates to the long term stability of funerary practices at Tarquinia. As elsewhere in Etruria, there are changes in the scale and design of tombs and in the subjects and manner of their decoration. Yet it is difficult to identify any sudden discontinuities of practice. In a number of cases, it is argued that motifs that are well attested only in later periods can already be seen in the earlier material, while few themes introduced into the repertoire are ever completely lost. Rather, the same motifs are occasionally represented in different form from period to period. Whether the explanation is to be sought in the conservative influence of a small number of ruling families, or in the absence of social revolutions of the kind that characterised some Greek poleis, or in a conscious desire to preserve local, i.e. Tarquinian, traditions and styles, it seems that the history of Etruscan death is –in this case at least –not to be written in terms of dramatic changes so much as of gradual evolution and development. On this basis, a tentative account of the (local) Etruscan underworld is offered as it emerges from material drawn from all the periods studied.
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LEITE, Ledja Suzane da Silva. "O perfil funerário do sítio pré-histórico Toca da Baixa dos Caboclos -sudeste do Piauí -Brasil." Universidade Federal de Pernambuco, 2011. https://repositorio.ufpe.br/handle/123456789/19029.
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Previous issue date: 2011-03-25<br>Esta pesquisa objetivou estudar as práticas funerárias realizadas nos nove enterramentos evidenciados no sítio Toca da Baixa dos Caboclos/PI. Fundamentada em uma perspectiva conservadora, este estudo defendeu a hipótese de que a manutenção do sítio como espaço funerário poderia apontar a manutenção das próprias práticas funerárias dispensadas aos enterramentos nele evidenciados. Buscando validar esta hipótese, este trabalho se utilizou de uma metodologia ordenada e sistemática que permitiu reconstituir o Perfil Funerário do Sítio Toca da Baixa dos Caboclos, a partir da reconstituição dos seus respectivos Perfis das Unidades Funerárias. Segundo esta metodologia foi possível tecer considerações sobre as práticas funerárias dispensadas particularmente a cada enterramento e, ao mesmo tempo, entre todos os enterramentos estudados. Concomitantemente, o estudo da distribuição crono-espacial dos enterramentos possibilitou inferências acerca do aproveitamento do espaço interno do sítio, em distintos momentos cronológicos. Como resultado, foram identificadas recorrências relacionadas às práticas funerárias e também ao próprio agenciamento do espaço funerário.<br>This research aimed to study the funerary practices realized in nine burials evidenced in the archaeological site Toca da Baixa dos Caboclos/PI. Based on a conservative perspective, this study supported the hypothesis that maintaining the site as a burial space could point to maintenance of their own funerary practices. Seeking to validate this hypothesis, this study used a methodology systematic and ordered to reconstruct the Funerary Profile of site Toca da Baixa dos Caboclos, from the reconstitution of their respective Profiles of Funerary Units. According to this approach it was possible to comment on the funerary practices dispensed to every burial and at the same time, among all burials studied. At the same time, the study of chrono-spatial distribution of burials allowed inferences about the use of internal space of the site at different moments chronological. As a result, recurrences identified were related to funerarypractices and also in their own funerary use of internal space of the archeological site.
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Scopacasa, Rafael. "Identity as social practice in the funerary sites of central Apennine Italy ( Samnium) 6th-3rd centuries BC." Thesis, University of Exeter, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.504988.
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The aim of this study is to reconsider the notion of a cohesive ethnic or cultural identity in the area of Italy known as 'Samnium', by analysing the diversity of social practices and cultural dispositions of communities. This is iritended to contribute to the changing picture of culture and society in this region of Italy between the sixth and third centuries Be. It is my argument that, instead of broad cultural commonalities supporting a cohesive cultural identity in Samnium, archaeological evidence in the region suggests the prominence and continuity of geographically bounded social practices and. their underlying cultural dispositions. As the archaeological evidence is predominantly mortuary, focus will be placed on social practices which pertain primarily but not exclusively to the mortuary context. These practices refer to types and styles of consumption, gender relations, and the construction of funerary space, in terms of familial segregation within funerary sites and the signalling of the dead in the landscape. Overall, the diversity of such practices will be seen to constitute a long term contrast between two broad areas of Samnium, Adriatic Molise and the Apennine hinterland. This will shed some light on ongoing debates regarding socio-cultural differentiation in Samnium, specifically concerning the case of the 'Frentani' and their ambiguous position within the 'Samnite' group. Overall, this study will analyse the geographic variation of patterns in social practice in Samnium, their changes through time, and, on a more tentative level, the identities that these practices would have embodied.
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Cole, Franca Louise. "Communities of the dead : practice as an indicator of group identity in the Neolithic and Metal Age burial caves of Niah, north Borneo." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610528.
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Smith, M. J. "'Picking up the pieces' : an investigation of Cotswold-Severn funerary practices via re-analysis of skeletal material from selected monuments." Thesis, University of Birmingham, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.516165.
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Hutcheon, Robert Alan. "From lamentation to alleluia: An interpretation of the theology of the present-day Byzantine-rite funeral service analyzed through its practical relationship to bereaved persons." Thesis, University of Ottawa (Canada), 2004. http://hdl.handle.net/10393/29117.
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The dissertation's Chapter One focuses on the 'shape' of the Byzantine-rite Funeral Service for Lay-persons (= BF), an ordo whose contents (presented in Greek text with parallel English translation in Appendix I) were effectively canonized by the advent of printed euchologies in the sixteenth century. Amongst western communities of Byzantine-rite Christians (as indeed, increasingly, in Byzantine-rite homelands), this 'traditional' ordo is often abbreviated by the omission or condensation of much of its psalmody and hymnography.
Chapter Two prepares for my intended interpretation and analysis of BF's complex 'Text' that incorporates intertwining penitential and resurrectional themes and is composed of the foregoing assemblage of texts, music and ritual.
In laying out elements of my own methodology for interpreting and analyzing BF's liturgically-mediated theology, Chapter Two opens by insisting (following a lead from American liturgiologist, Joyce Ann Zimmerman) that BF in its entirety---texts, setting, music, and ritual---can and must be 'read' holistically as a performative 'Text' (with upper-case 'T'), having its own language and 'sign systems'; such an approach accords well with contemporary hermeneutical theories.
The first of these readings, namely the interpretive endeavour to uncover BF's 'intended sense,' occupies Chapter Three. Although this operation is relatively time-consuming, its conclusions are straight-forward. BF encompasses a number of sombre 'themes of lamentation' (lament for a mythic 'Paradise Lost'; separation from and farewell to the deceased; impending judgment; and memento mori) that are set alongside other, more hopeful 'themes of celebration' (rest from the cares of life; hope of a future resurrection; and unending life in God's 'Eternal Memory').
In Chapter Four, I prepare for undertaking an analytical 'second reading' of 'BF-as-Text' (in Chapter Five) that will try and justify, from a practical pastoral standpoint the presence in BF of a 'lamentation layer'; the case against BF's detractors is to be strengthened by demonstrating how lamentation, interpreted as theologically justifiable in Chapter Three, is also pastorally essential to BF's 'human adequacy'.
Psychologically, the bereaved face the need to try and accomplish their so-called "grief work" (Freud's trauerarbeit ) which dictates that an eventual recovery from bereavement is predicated on overcoming: (1) denial of the reality of a particular death; (2) suppression of thoughts and feelings regarding the deceased; (3) unhealthy clinging to the deceased's presence and memory; and (4) stagnation (a reluctance to invest in new relationships and projects). Sociologically, it can be shown that North American mourners inhabit a society that is dominated by three major distortions (from a Christian perspective) of death's significance: a widespread 'denial of death' (well described by Philippe Aries); an attempted 'taming of death' (through the 'death-awareness' movement); and a 'triumph of death' (manifested by indulgence in risk-taking behaviours and by the advocacy of such practices as euthanasia and assisted suicide). Anthropologically, following the schema proposed by van Gennep's description of life's significant passages, mourners' transition from 'separation' to 'reincorporation' appears especially difficult in societies like ours that no longer accord special status to mourners nor prescribe methods for their passage through the difficult time of death-induced loss.
It is out of this milieu of WB that Byzantine-rite mourners encounter the paradoxical 'lamentation-to-Alleluia' paradigm proposed to them by BF, a meeting that I attempt to characterize in Chapter Five. (Abstract shortened by UMI.)
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Medich, Melissa N. "Etruscan mortuary practice a comparative analysis of funerary art in Etruscan tombs during the fourth and fifth centuries BCE /." Muncie, Ind. : Ball State University, 2009. http://cardinalscholar.bsu.edu/662.
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