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Journal articles on the topic 'Mortuary ritual'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 April 2022

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1

Cole, Jennifer, and Karen Middleton. "Rethinking Ancestors and Colonial Power in Madagascar." Africa 71, no. 1 (February 2001): 1–37. http://dx.doi.org/10.3366/afr.2001.71.1.1.

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AbstractThis article reconsiders the relationship between ancestors and colonial power through a comparative analysis of the mortuary rituals of two Malagasy peoples, the Betsimisaraka of the east coast and the Karembola of the deep south. In contrast to analyses which emphasise an opposition between ancestors and colonial power, it argues that mortuary rituals construct striking analogies between the two. These analogies rest on similar conceptualisations of power as both enabling and enslaving, and are enacted in contemporary mortuary ritual through the incorporation of colonial goods and labour practices. By playing on similarities and differences between ancestral and colonial power, Betsimisaraka and Karembola mortuary rituals parody and critique mimetically appropriate colonial power, even as their appropriation of colonial symbols endows ritual practices around ancestors with the power to pull against the centralising power of the national sphere. Bakhtin's conception of heteroglossic language provides a useful way of conceptualising the multiple dimensions of ritual practices around ancestors.

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2

Okada, Kochi. "Social Changes in Kyrghyz Mortuary Practice." Inner Asia 1, no. 2 (1999): 245–65. http://dx.doi.org/10.1163/146481799793648013.

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AbstractThis article views changes in the rituals of death in the context of Kyghyzstan’s dramatic sociopolitical transformation from a clan-based society, through socialist modernisation, to the ill-defined post-Socialist present. Challenging Soviet ethnographic representations of mortuary ritual as ‘tradtional’ and timeless, the paper relates changes in ritual to changes in state ideology, ethnic identity and kinship practices. Particular attention is paid to gender concepts in the context of an examination of women’s graves. It is argued that women were associated with ‘the space of death’, but subsequent Soviet citizenship and educational policies changed both gender ideas and those associated with children.

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3

Bürge, Teresa. "Mortuary Landscapes Revisited: Dynamics of Insularity and Connectivity in Mortuary Ritual, Feasting, and Commemoration in Late Bronze Age Cyprus." Religions 12, no. 10 (October 14, 2021): 877. http://dx.doi.org/10.3390/rel12100877.

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The aim of the paper is to discuss mortuary contexts and possible related ritual features as parts of sacred landscapes in Late Bronze Age Cyprus. Since the island was an important node in the Eastern Mediterranean economic network, it will be explored whether and how connectivity and insularity may be reflected in ritual and mortuary practices. The article concentrates on the extra-urban cemetery of Area A at the harbour city of Hala Sultan Tekke, where numerous pits and other shafts with peculiar deposits of complete and broken objects as well as faunal remains have been found. These will be evaluated and set in relation to the contexts of the nearby tombs to reconstruct ritual activities in connection with funerals and possible rituals of commemoration or ancestral rites. The evidence from Hala Sultan Tekke and other selected Late Cypriot sites demonstrates that these practices were highly dynamic in integrating and adopting external objects, symbols, and concepts, while, nevertheless, definite island-specific characteristics remain visible.

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4

Venbrux, Eric. "Social Life and the Dreamtime: Clues to Creation Myths as Rhetorical Devices in Tiwi Mortuary Ritual." Religion and the Arts 13, no. 4 (2009): 464–76. http://dx.doi.org/10.1163/107992609x12524941449967.

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AbstractThe visual arts of the Tiwi Aborigines from Bathurst and Melville Islands, Australia, have their origin in mortuary rituals that entail a re-enactment of creation myths. In mortuary ritual a script—inherited from the mythological ancestor Purakupali, who introduced death into Tiwi society and had the death rites performed for the first time—has to be followed, but the participants link the conventional ritual events with their own stories and personal experiences put in metaphorical language and action. The requirement that Tiwi singers compose entirely new songs for every occasion, and that the makers of carved and painted mortuary posts produce unique works, has its impact on how creation myths interact in narratives and in the visual arts. Their interrelatedness can be studied in a more systematic way in the performative arts by taking the actors' current social and political concerns into account.

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5

Henkel, Carly, and Evi Margaritis. "Examining the Ritual Landscape of Bronze Age Crete through the Lens of Archaeobotany." Religions 13, no. 1 (January 17, 2022): 81. http://dx.doi.org/10.3390/rel13010081.

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This paper investigates plant remains at three ritual sites from Bronze Age Crete: Kophinas, Knossos Anetaki and Petras. To date, ritual contexts on the island have been little investigated from an archaeobotanical standpoint. Analysis of the plant material from these three sites provides new data for the use of plants in ritual activities in both mortuary and non-mortuary contexts. The results are discussed from a semiotic and emotive perspective, allowing for a better grasp of the potential plant-related rituals responsible for the creation of these archaeobotanical assemblages, including instances of plant sacrifice, symbolic plant sacrifice and the ritual deposition of intentionally charred plant remains. These findings are then integrated with previously published data from Crete and Mainland Greece in order to provide a broader picture of ritual plant use for the island, as well as the Aegean region. The recurrent evidence for the intentional charring of plant material and the presence of taxa commonly associated with everyday contexts indicates that fire was an important aspect of ritual activities involving plants and that the same suite of plant remains was engaged in the social activities of both the domestic and ritual spheres.

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6

Verhoeven, Marc. "Death, fire and abandonment." Archaeological Dialogues 7, no. 1 (September 2000): 46–65. http://dx.doi.org/10.1017/s1380203800001598.

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AbstractThis article offers an interpretation of the structure and meaning of a mortuary ritual at Tell Sabi Abyad in Syria. Remains of this funeral have been uncovered in the ‘Burnt Village’, a late neolithic settlement largely destroyed by fire. The possibly intentional and ritual burning of the settlement is related to the mortuary ritual; it is suggested that here we have evidence for an extended ‘death ritual’ ending, but also transforming, human and material life. Death, fire and abandonment, then, seem to have been closely related. Some examples suggest that these relations also existed at other neolithic sites in the Near East.

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7

Cerezo-Román, Jessica I. "A Comparison of Mortuary Practices among the Tucson Basin Hohokam and Trincheras Traditions." American Antiquity 86, no. 2 (February 15, 2021): 327–49. http://dx.doi.org/10.1017/aaq.2020.108.

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Mortuary rituals are compared and contrasted in order to better understand social interaction between the Tucson Basin Hohokam of southern Arizona and the Trincheras tradition populations of northern Sonora. This interaction is explored through the examination of ideas about personhood and embodiment, and their relationship to the biological profiles and posthumous treatments of individuals during the Hohokam Classic period (AD 1150–1450) and the occupation of Cerro de Trincheras (AD 1300–1450). In both areas, cremation was the main burial custom, and both groups had complex, multistage cremation rituals, in which burning of the body played only a small part. Examination of rich archaeological data and well-excavated contexts at these sites revealed remarkable similarities and differences in body treatment during the mortuary ritual. Tucson Basin Hohokam mortuary practices suggest a stronger connection to, and remembrance of, the deceased within smaller social groups. In contrast, mortuary practices at Cerro de Trincheras emphasize similarities among the various cremated individuals, with rituals directed more toward the broader social group. Results suggest that the two groups were fundamentally similar in how they treated the bodies of the dead during the cremation process, but different in how the dead were remembered and commemorated.

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8

Cullen, Tracey. "Mesolithic mortuary ritual at Franchthi Cave, Greece." Antiquity 69, no. 263 (June 1995): 270–89. http://dx.doi.org/10.1017/s0003598x00064681.

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Mesolithic sites are rare in the Aegean, and Mesolithic burials are uncommon throughout Europe. The Mesolithic human remains from Franchthi Cave, that remarkable, deeply stratified site in southern Greece, offer a rare glimpse into the burial practices of early Holocene hunter-gatherers of the Mediterranean.

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9

Ávila, Alfonso, Josefina Mansilla, Pedro Bosch, and Carmen Pijoan. "Cinnabar in Mesoamerica: poisoning or mortuary ritual?" Journal of Archaeological Science 49 (September 2014): 48–56. http://dx.doi.org/10.1016/j.jas.2014.04.024.

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10

Ionesov, Vladimir. "Imitative Ritual in Proto‐Bactrian Mortuary Practice." Current Anthropology 40, no. 1 (February 1999): 87–89. http://dx.doi.org/10.1086/515806.

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11

Forth, Gregory. "Ritual and Ideology in Nage Mortuary Culture." Asian Journal of Social Science 21, no. 2 (1993): 37–61. http://dx.doi.org/10.1163/030382493x00107.

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12

Byrd, Brian F., and Christopher M. Monahan. "Death, Mortuary Ritual, and Natufian Social Structure." Journal of Anthropological Archaeology 14, no. 3 (September 1995): 251–87. http://dx.doi.org/10.1006/jaar.1995.1014.

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13

McAnany, Patricia A., Rebecca Storey, and Angela K. Lockard. "MORTUARY RITUAL AND FAMILY POLITICS AT FORMATIVE AND EARLY CLASSIC K'AXOB, BELIZE." Ancient Mesoamerica 10, no. 1 (January 1999): 129–46. http://dx.doi.org/10.1017/s0956536199101081.

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Mortuary interments from Formative and Early Classic deposits of the Maya site of K'axob, northern Belize, show significant variation in four aspects: burial position, number of interments within a burial facility, incidence of secondary interments, and types of associated burial accoutrements. Burial data for more than 100 individuals of both sexes and all age grades indicate that these changes over time are significant. The implications of these patterns for heightening our understanding of mortuary ritual are explored in depth. Evidence suggests that tightly wrapped seated and flexed burials represent the Late Formative onset of more protracted rituals involving prolonged displays of ancestors. Terminal Formative mortuary deposits featuring collections of curated ancestor remains indicate the “gathering of ancestors,” generally at a locale at which a monumental structure was later built. Sex and age distributions within multiple interments (both primary and secondary) reflect the familial character of burial locales, particularly at the centrally located Operation I. Burial accoutrements demonstrate the connectivity of K'axob to general cosmological armatures of Maya society. Increasingly individualized artifacts indicate the socially diacritical role of burial offerings.

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14

Stodder, Ann L. W., and Timothy Rieth. "Chapter 10: Ancient Mortuary Ritual and Human Taphonomy." Fieldiana Anthropology 42 (May 20, 2011): 197–217. http://dx.doi.org/10.3158/0071-4739-42.1.197.

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15

Preston, James J., Peter Metcalf, and Richard Huntington. "Celebrations of Death: The Anthropology of Mortuary Ritual." Journal for the Scientific Study of Religion 32, no. 1 (March 1993): 94. http://dx.doi.org/10.2307/1386926.

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16

Forenbaher, Stašo, Timothy Kaiser, and Sheelagh Frame. "Adriatic Neolithic Mortuary Ritual at Grapčeva Cave, Croatia." Journal of Field Archaeology 35, no. 4 (December 2010): 337–54. http://dx.doi.org/10.1179/009346910x12707321358955.

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17

Juengst, Sara L., Richard Lunniss, Abigail Bythell, and Juan José Ortiz Aguilu. "Unique Infant Mortuary Ritual at Salango, Ecuador, 100 BC." Latin American Antiquity 30, no. 4 (November 12, 2019): 851–56. http://dx.doi.org/10.1017/laq.2019.79.

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The human head was a potent symbol for many South American cultures. Isolated heads were often included in mortuary contexts, representing captured enemies, revered persons, and symbolic “seeds.” At Salango, a ritual complex on the central coast of Ecuador, excavations revealed two burial mounds dated to approximately 100 BC. Among the 11 identified burials, two infants were interred with “helmets” made from the cranial vaults of other juveniles. The additional crania were placed around the heads of the primary burials, likely at the time of burial. All crania exhibited lesions associated with bodily stress. In this report, we present the only known evidence of using juvenile crania as mortuary headgear, either in South America or globally.

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18

Lincoln, Bruce. "Mortuary Ritual and Prestige Economy: The Malagan for Bukbuk." Cultural Critique, no. 12 (1989): 197. http://dx.doi.org/10.2307/1354328.

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19

Li, Liu. "Mortuary Ritual and Social Hierarchy in the Longshan Culture." Early China 21 (1996): 1–46. http://dx.doi.org/10.1017/s0362502800003394.

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The mortuary data from the Longshan culture provide crucial information for understanding the process of socio-political change from non-stratified to stratified societies in late Neolithic China. This article identifies the variables in Longshan burials that can be correlated with social rank, and then studies four Longshan burial sites (Taosi, Chengzi, Yinjiacheng, and Zhufeng) in two steps. The first step is to classify the evidence for determining burial rank; the second step is to analyze intra-cemetery spatial patterns through time, including the location of graves within a site, the distribution of differently ranked graves and spatial relationships between graves and associated features (houses and pits), the diachronic changes observed in a site, and the depositional practices relating to ritual activities. The results of these analyses suggest that kinship-based Longshan communities were internally and externally stratified in their social structure; that this social stratification was ideologically legitimized by ritual activities that emphasized ancestor worship; and that their society was politically reinforced by an elite exchange network of high status goods at both regional and interregional levels. These social, political, and religious relationships formed the foundation for the development of civilization in prehistoric North China.

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20

Degusta, David. "Fijian cannibalism and mortuary ritual: bioarchaeological evidence from Vunda." International Journal of Osteoarchaeology 10, no. 1 (January 2000): 76–92. http://dx.doi.org/10.1002/(sici)1099-1212(200001/02)10:1<76::aid-oa506>3.0.co;2-#.

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21

Pagoulatos, Peter. "Early Woodland Mortuary Patterns in the Northeastern United States." North American Archaeologist 33, no. 3 (July 2012): 291–327. http://dx.doi.org/10.2190/na.33.3.c.

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Early Woodland (3200-1800 B.P.) mortuary patterns are poorly understood in the Northeastern United States. This current study is designed to evaluate selected mortuary sites in terms of feature categories, grave good diversity, and burial disposal types. The Early Woodland was a period of rapid climatic change which coincided with possible population decreases, settlement pattern shifts, and highly ritualized mortuary behavior. Mortuary-related complexes designated as Orient, Meadowood, and Middlesex are compared using spatial and temporal parameters. Current data indicate that Early Woodland populations throughout much of the Northeast underwent changes in mobility patterns, territorial behavior and corresponding burial ritual. Regional climatic changes toward the end of the Terminal Archaic and early portion of the Early Woodland (3200-2600 B.P.) and the latter portion of the Early Woodland (2600-1800 B.P.) periods resulted in a shift toward increased residential mobility, which necessitated a more flexible response to ritualized mortuary-related and territorial behaviors.

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22

Schmitz, Philip. "The Owl in Phoenician Mortuary Practice." Journal of Ancient Near Eastern Religions 9, no. 1 (2009): 51–85. http://dx.doi.org/10.1163/156921209x449161.

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AbstractRecent excavations in the Iron Age necropolis of Tyre (al-Bass district) allow a substantial reconstruction of the Phoenician ritual of cremation burial. Among the faunal remains from Tyre al-Bass Tomb 8 are two talons from a species of owl. The talons had been charred and perhaps boiled before placement with the grave goods. This paper examines ancient Near Eastern and biblical cultural interpretations of the owl and suggests a range of possible explanations for the presence of owl remains in this Phoenician burial.

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23

Hamilakis, Yannis. "A footnote on the archaeology of power: animal bones from a Mycenaean chamber tomb at Galatas, NE Peloponnese." Annual of the British School at Athens 91 (November 1996): 153–66. http://dx.doi.org/10.1017/s0068245400016440.

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The zooarchaeological remains from a Mycenaean chamber tomb (LH II B–IIIc early) at Apatheia, Galatas, NE Peloponnese, are analysed and discussed. The bones offer evidence for mortuary dining ritual and for the ritual deposition of dog skeletons. The latter practice in Mycenaean burials is discussed and, contrary to previous interpretation, is connected to the social and ideological role of hunting in Mycenaean society.

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Kaliff, Anders. "Grave Structures and Altars: Archaeological Traces of Bronze Age Eschatological Conceptions." European Journal of Archaeology 1, no. 2 (1998): 177–98. http://dx.doi.org/10.1179/eja.1998.1.2.177.

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Mortuary practice can be interpreted as a system of rituals based on people's perceptions of life and death. There is a great deal to suggest the prehistoric find sites we usually call cemeteries also had an important function as ritual sites. Several types of structure occurring at cemeteries from the late Bronze Age and the early Iron Age in southern Scandinavia favour a broader interpretation of these sites. This article is based on the results of the excavated ritual and burial site at Ringeby in Kvillinge parish, Östergötland, an excavation which was undertaken with the express purpose of studying the archaeology of religion. The article also includes a general discussion of the concept of ‘grave’ and different types of structure which can be interpreted as places for cults.

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Standen, Vivien G., Bernardo Arriaza, Calogero M. Santoro, and Mariela Santos. "La Práctica Funeraria En El Sitio Maestranza Chinchorro Y El Poblamiento Costero Durante El Arcaico Medio En El Extremo Norte De Chile." Latin American Antiquity 25, no. 3 (September 2014): 300–321. http://dx.doi.org/10.7183/1045-6635.25.3.300.

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We discuss Chinchorro mortuary practices during the Middle Archaic (7000-5000 B.P.) as demonstrated by 12 funerary contexts excavated at the site of Maestranza Chinchorro, northern Chile. First we describe each of the funerary contexts. Then we discuss the variability of mortuary practices, the configuration of multiple burials, the mortuary treatment of human fetuses, lifestyle, and paleopathology. We conclude that mortuary practices are heterogeneous and that not all subjects received elaborate treatment. Mortuary ritual focused on the seven infants in the group, which included two fetuses of a few months' gestation, something fairly unusual in human prehistory. Treatment consisted in the removal of all soft tissue and the use of sticks to reinforce the skeletons, upon which abundant gray clay was mounted in order to model the human figure. In contrast to the infants, just one young adult woman received complex mortuary treatment. Finally, based on the spatial distribution of contemporary burial sites, we propose that Middle Archaic communities in coastal Arica comprised small groups, including adults and children of different sexes, that settled around key resources like watering holes, rivers, wetlands, and hunting and fishing areas. This resulted in fierce intergroup competition and highly territorial behavior.

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Eriksen, Marianne Hem. "Doors to the dead. The power of doorways and thresholds in Viking Age Scandinavia." Archaeological Dialogues 20, no. 2 (November 8, 2013): 187–214. http://dx.doi.org/10.1017/s1380203813000238.

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AbstractMortuary practices could vary almost indefinitely in the Viking Age. Within a theoretical framework of ritualization and architectural philosophy, this article explores how doors and thresholds were used in mortuary practice and ritual behaviour. The door is a deep metaphor for transition, transformation and liminality. It is argued that Viking Age people built ‘doors to the dead’ of various types, such as freestanding portals, causewayed ring-ditches or thresholds to grave mounds; or on occasion even buried their dead in the doorway. The paper proposes that the ritualized doors functioned in three ways: they created connections between the dead and the living; they constituted boundaries and thresholds that could possibly be controlled; and they formed between-spaces, expressing liminality and, conceivably, deviance. Ultimately, the paper underlines the profound impact of domestic architecture on mortuary practice and ritual behaviour in the Viking Age.

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Elson, Christina M., and Kenneth Mowbray. "BURIAL PRACTICES AT TEOTIHUACAN IN THE EARLY POSTCLASSIC PERIOD: The Vaillant and Linné Excavations (1931–1932)." Ancient Mesoamerica 16, no. 2 (July 2005): 195–211. http://dx.doi.org/10.1017/s0956536105050224.

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In 1931 and 1932, George Vaillant and Sigvald Linné excavated 34 burials and 17 offerings dating to the Early Postclassic period (a.d.900–1150). The features were located on the ruins of the Classic-period site of Teotihuacan and within the boundaries of a roughly 25–50 ha zone identified by the Teotihuacan Mapping Project as having a dense Early Postclassic-period occupation. The results of Vaillant's excavations have not been published. An examination of the Vaillant–Linné data sheds new light on Early Postclassic-period mortuary ritual and social organization. The identification of several types of burials shows that local people conducted primary and secondary mortuary rituals and indicates the presence of at least two social strata at the site. The content of the burials and offerings supports a division of the Early Postclassic period into two local phases, Mazapan (ca.a.d.900–1000) and Atlatongo (ca.a.d.1000–1100/1150), with these features dating to the earlier phase.

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Rata, Della. "Sound And Celebration of Death: Gong Ensembles in The Secondary Mortuary Rituals of the Jarai (Central Vietnam) Compared with Those of the Dayak Benuaq (East Kalimantan, Indonesia). Do They Originate from the Dong Son Culture?" International Journal of Creative and Arts Studies 3, no. 1 (December 29, 2017): 1. http://dx.doi.org/10.24821/ijcas.v3i1.1830.

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The Jarai people are an Austronesian language speaking group living in Central Vietnam. They reached mainland Southeast Asia from Northern Borneo, or possibly from the Malay Peninsula, around the 5th century B.C. as part of the more general migratory movement that took the Austronesian people from Formosa to Madagascar, westwards, and to Easter Island, eastwards. The Pa thi ritual is one of the most remarkable of the many ceremonies celebrated by the Jarai, in terms of its magnificence and the complexity of the elements involved. Pa thi (the “tomb abandonment”) is a secondary mortuary ritual that allows the spirits of the dead to reach their final destination. When the ritual is held, the tomb, carefully decorated with symbolic elements, becomes the centre of a sumptuous feast, lasting three days, which includes gong music, dances and buffalo sacrifices. The aim of this paper is to analyse some features of the Pa thi ceremony and to compare them with some of the scenes depicted on the Dong Son bronze drums (Heger I type). In fact, as many scholars such as Goloubew (1929) and Bemet Kempers (1988) have pointed out, there is a connection between the people of Dong Son and “men who might be the more direct ancestors of the Indonesians we know from the archipelago”. As evidence of this connection, these scholars explicitly mentioned the culture of the Dayak people of Borneo and the mountain populations living in Central Vietnam. In addition to my analysis of the Jarai ritual, I will give a few comments on the Kwangkai, the secondary mortuary ritual of the Dayak Benuaq people (East Kalimantan, Indonesia). Rather than attempting to provide a definite analysis of the bronze drums, this paper intends to open some new perspectives for a better understanding of the scenes depicted on the bronze drums as well as giving an interpretation based on the comparison with living rituals.

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Beavan, Nancy, Sian Halcrow, Bruce McFadgen, Derek Hamilton, Brendan Buckley, Tep Sokha, Louise Shewan, et al. "Radiocarbon Dates from Jar and Coffin Burials of the Cardamom Mountains Reveal a Unique Mortuary Ritual in Cambodia's Late- to Post-Angkor Period (15th–17th Centuries AD)." Radiocarbon 54, no. 1 (2012): 1–22. http://dx.doi.org/10.2458/azu_js_rc.v54i1.15828.

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We present the first radiocarbon dates from previously unrecorded, secondary burials in the Cardamom Mountains, Cambodia. The mortuary ritual incorporates nautical tradeware ceramic jars and log coffins fashioned from locally harvested trees as burial containers, which were set out on exposed rock ledges at 10 sites in the eastern Cardamom Massif. The suite of 28 14C ages from 4 of these sites (Khnorng Sroal, Phnom Pel, Damnak Samdech, and Khnang Tathan) provides the first estimation of the overall time depth of the practice. The most reliable calendar date ranges from the 4 sites reveals a highland burial ritual unrelated to lowland Khmer culture that was practiced from cal AD 1395 to 1650. The time period is concurrent with the 15th century decline of Angkor as the capital of the Khmer kingdom and its demise about AD 1432, and the subsequent shift of power to new Mekong trade ports such as Phnom Penh, Udong, and Lovek. We discuss the Cardamom ritual relative to known funerary rituals of the pre- to post-Angkorian periods, and to similar exposed jar and coffin burial rituals in Mainland and Island Southeast Asia.

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Beavan, Nancy, Sian Halcrow, Bruce McFadgen, Derek Hamilton, Brendan Buckley, Tep Sokha, Louise Shewan, et al. "Radiocarbon Dates from Jar and Coffin Burials of the Cardamom Mountains Reveal a Unique Mortuary Ritual in Cambodia's Late- to Post-Angkor Period (15th–17th Centuries AD)." Radiocarbon 54, no. 01 (2012): 1–22. http://dx.doi.org/10.1017/s0033822200046701.

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We present the first radiocarbon dates from previously unrecorded, secondary burials in the Cardamom Mountains, Cambodia. The mortuary ritual incorporates nautical tradeware ceramic jars and log coffins fashioned from locally harvested trees as burial containers, which were set out on exposed rock ledges at 10 sites in the eastern Cardamom Massif. The suite of 2814C ages from 4 of these sites (Khnorng Sroal, Phnom Pel, Damnak Samdech, and Khnang Tathan) provides the first estimation of the overall time depth of the practice. The most reliable calendar date ranges from the 4 sites reveals a highland burial ritual unrelated to lowland Khmer culture that was practiced from cal AD 1395 to 1650. The time period is concurrent with the 15th century decline of Angkor as the capital of the Khmer kingdom and its demise about AD 1432, and the subsequent shift of power to new Mekong trade ports such as Phnom Penh, Udong, and Lovek. We discuss the Cardamom ritual relative to known funerary rituals of the pre- to post-Angkorian periods, and to similar exposed jar and coffin burial rituals in Mainland and Island Southeast Asia.

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31

Jaffe, Yitzchak, and Bin Cao. "Communities of Mortuary Practice: A Renewed Study of the Tianma-Qucun Western Zhou Cemetery." Cambridge Archaeological Journal 28, no. 1 (July 31, 2017): 23–44. http://dx.doi.org/10.1017/s0959774317000439.

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Western Zhou archaeology (1046–771 bc) is dominated by cemetery- and mortuary-related data. To date most studies have relied on later historical narratives and focused on the investigation of elites and their mortuary practices. This paper sets out to provide a renewed approach to the study of Western Zhou cemeteries by looking at the graveyard as a whole and with it the relationship between the commoners and nobles who were buried in them. Its case study is the important site of Tianma-Qucun, located in modern-day Shanxi province, the residential site and burial ground of the Jin state during the Western Zhou period. We provide a community-focused study of mortuary practices aimed at uncovering local-specific shared ways of doings things. This approach not only affords a refined vision of Western Zhou mortuary ritual and practice, but also one where local variation and appropriations can be appreciated as well. Thus, while common Zhou mortuary traditions should be understood to have been of greater import to Zhou elites, their impact on the lower echelons of society remains less clear. By examining the mortuary practices of individual communities, we aim to uncover these site-specific manifestations in their larger contexts.

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Steel, Louise. "Mortuary Ritual and Society in Bronze Age Cyprus. P. Keswani." Bulletin of the American Schools of Oriental Research 341 (February 2006): 71–73. http://dx.doi.org/10.1086/basor25066939.

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33

Gang, Chen. "Mortuary Ritual Practices and Socio-cultural Changes in Rural China." Anthropologist 19, no. 1 (January 2015): 1–15. http://dx.doi.org/10.1080/09720073.2015.11891633.

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Venbrux, Eric. "How the Tiwi Construct the Deceased’s Postself in Mortuary Ritual." Anthropological Forum 27, no. 1 (January 2, 2017): 49–62. http://dx.doi.org/10.1080/00664677.2017.1287055.

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Headrick, Annabeth. "THE STREET OF THE DEAD … IT REALLY WAS." Ancient Mesoamerica 10, no. 1 (January 1999): 69–85. http://dx.doi.org/10.1017/s0956536199101044.

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The name “Street of the Dead” used to designate Teotihuacan's main avenue originates from a Nahuatl notation on a sixteenth-century map. Though this “story” is often deemed apocryphal, I argue in this paper that oral tradition preserved conceptual information that may not be archaeologically recoverable. Support for this position comes from comparative cultural analysis of Mesoamerican mortuary bundles as they are expressed in ritual and iconography. Crucial to this argument are the well-known stone masks of Teotihuacan. A case is made that the masks originally served as the faces of oracular mortuary bundles. The likely existence of mortuary bundles at Teotihuacan generates organizational models for the city in which lineage emerges as a fundamental element and suggests new insight into status differentiation and the iconography of power at Teotihuacan.

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Novotny, Anna C., Jaime J. Awe, Catharina E. Santasilia, and Kelly J. Knudson. "RITUAL EMULATION OF ANCIENT MAYA ELITE MORTUARY TRADITIONS DURING THE CLASSIC PERIOD (AD 250–900) AT CAHAL PECH, BELIZE." Latin American Antiquity 29, no. 4 (October 8, 2018): 641–59. http://dx.doi.org/10.1017/laq.2018.41.

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In this study, we employ multiple lines of evidence to elucidate the use of mortuary ritual by the ruling elite at the ancient Maya site of Cahal Pech, Belize, during the Early Classic and early Late Classic periods (AD 250–630). The interments of multiple individuals in Burial 7 of Structure B1, the central structure of an Eastern Triadic Assemblage or “E-group” style architectural complex, were in a manner not consistent with the greater Belize River Valley, the only multiple individual human burial yet encountered at Cahal Pech. The sequential interments contained a suggestive quantity of high-quality artifacts, further setting them apart from their contemporaries. Among these artifacts were a set of bone rings and a hairpin inscribed with hieroglyphs, some of the few inscriptions ever found at Cahal Pech. We analyzed regional mortuary patterns, radiogenic strontium values, and radiocarbon data to test hypotheses about who these individuals were in life, why they were treated differently in death, and to reconstruct the sequence of events of this complex mortuary deposit. We contend that the mortuary practices in Burial 7 indicate an attempt by the Cahal Pech elite to identify with cities or regions outside the Belize River Valley area.

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Morales, Antonio J. "Text-building and Transmission of Pyramid Texts in the Third Millennium bce: Iteration, Objectification, and Change." Journal of Ancient Near Eastern Religions 15, no. 2 (March 18, 2016): 169–201. http://dx.doi.org/10.1163/15692124-12341273.

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The emergence of ancient Egyptian mortuary literature in the third millennium bce is the history of the adaptation of recitational materials to the materiality of different media. Upon a gradual development, the transformation of the oral discourse into writing began with the use of papyri for transcribing the guidelines of ritual performances as aide-mémoire, and culminated with the concealment of sacerdotal voices and deeds into the sealed-off crypt of king Wenis (ca. 2345 bce). The process of committing ritual and magical recitations into scriptio continua in the Pyramid Texts was subject to several stages of adaptation, detachability, and recentering. Investigating how the corpus emerged through the combination of recitations from different settings elucidates the transformation of oral written discourse into literary style, the traces of poetic and speech elements in the corpus, and its flexibility to disseminate and adapt to different mortuary practices, beliefs and contexts in the second millennia bce and beyond.

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Knight, Vernon James. "The Institutional Organization of Mississippian Religion." American Antiquity 51, no. 4 (October 1986): 675–87. http://dx.doi.org/10.2307/280859.

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Symbolic objects for ceremonial display, or sacra, tend to be systematically related in their representational content to the cult institutions that produce and manipulate them. Cult organization is normally pluralistic among preliterate complex societies. Mississippian sacra suggest a triad of coexisting types of cult institution: (1) a communal cult type emphasizing earth/fertility and purification ritual, (2) a chiefly cult type serving to sanctify chiefly authority, and (3) a priestly cult type mediating between the other two, supervising mortuary ritual and ancestor veneration.

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Toyne, J. Marla. "Interpretations of Pre-Hispanic Ritual Violence at Tucume, Peru, from Cut Mark Analysis." Latin American Antiquity 22, no. 4 (December 2011): 505–23. http://dx.doi.org/10.7183/1045-6635.22.4.505.

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AbstractArchaeological residues of ritual are often ephemeral, and reconstructing the dynamics of performed actions that create deposits can be difficult. Rituals associated with the dead are common across many cultures since all human groups have specific means of disposing of corpses. Evidence of peri- and postmortem manipulation of human remains, such as cutting, dismemberment, or disarticulation can provide details of the sequence of actions performed related to the circumstances surrounding death and the possible social meaning of those behaviors. Cut marks observed on the upper chest and throat of 93 percent of 117 children and men found interred at the Temple of the Sacred Stone at Túcume, Peru are consistent with three symbolic behaviors: cutting the throat, opening the chest cavity, and decapitation. This patterning of skeletal trauma demonstrates that a highly elaborate series of violent ritual behaviors was carried out on a regular basis at this location, beginning in the Late Intermediate Period (∼A.D. 1100) through to the end of the Late Horizon Inca occupation of the site around A.D. 1532. The recent finds of bioarchaeological evidence of ritual violence across the Andes suggests that, although rare, these mortuary remains provide important clues to the elaborate nature of ritual behaviors at different sites.

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Sassaman, Kenneth E., Meggan E. Blessing, Joshua M. Goodwin, Jessica A. Jenkins, Ginessa J. Mahar, Anthony Boucher, Terry E. Barbour, and Mark C. Donop. "Maritime Ritual Economies of Cosmic Synchronicity: Summer Solstice Events at a Civic-Ceremonial Center on the Northern Gulf Coast of Florida." American Antiquity 85, no. 1 (September 11, 2019): 22–50. http://dx.doi.org/10.1017/aaq.2019.68.

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Places such as Poverty Point, Mound City, and Chaco Canyon remind us that the siting of ritual infrastructure in ancient North America was a matter of cosmological precedent. The cosmic gravity of these places gathered persons periodically in numbers that challenged routine production. Ritual economies intensified, but beyond the material demands of hosting people, the siting of these places and the timing of gatherings were cosmic work that preconfigured these outcomes. A first millennium AD civic-ceremonial center on the northern Gulf Coast of Florida illustrates the rationale for holding feasts on the end of a parabolic dune that it shared with an existing mortuary facility. Archaeofauna from large pits at Shell Mound support the inference that feasts were timed to summer solstices. Gatherings were large, judging from the infrastructure in support of feasts and efforts to intensify production through oyster mariculture and the construction of a large tidal fish trap. The 250-year history of summer solstice feasts at Shell Mound reinforces the premise that ritual economies were not simply the amplification of routine production. It also suggests that the ecological potential for intensification was secondary to the cosmic significance of solstice-oriented dunes and their connection to mortuary and world-renewal ceremonialism.

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Roth, Ann Macy. "Fingers, Stars, and the ‘Opening of the Mouth’: The Nature and Function of the NTR WJ-Blades." Journal of Egyptian Archaeology 79, no. 1 (October 1993): 57–79. http://dx.doi.org/10.1177/030751339307900106.

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In JEA 78, it was argued that the ‘opening of the mouth’ ritual of the Egyptian mortuary cult re-enacted the transitions of birth and childhood in order to render the reborn dead person mature enough to eat an adult meal. Here its central act, the opening of the mouth itself, is shown to mimic the clearing of a newborn's mouth with the little fingers. Originally, the gesture resembled that of anointing; later the fingers were replaced by the finger-shaped ntrwj-blades, and in the Sixth Dynasty the adze was imported from the statue ritual. As frequently happened in Egyptian religion, however, ritual texts and iconography continued to invoke the older implements along with the newer tools, in order to render the ritual more effective. The relationship between birth and statues is intriguingly paralleled in a Mesopotamian statue ritual.

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Perry, Megan A. "Sensing the Dead: Mortuary Ritual and Tomb Visitation at Nabataean Petra." Syria, no. 94 (December 15, 2017): 99–106. http://dx.doi.org/10.4000/syria.5891.

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Underhill, Anne. "AN ANALYSIS OF MORTUARY RITUAL AT THE DAWENKOU SITE, SHANDONG, CHINA." Journal of East Asian Archaeology 2, no. 1 (2000): 93–127. http://dx.doi.org/10.1163/156852300509817.

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Beauclair, Mariana, Rita Scheel-Ybert, Gina Faraco Bianchini, and Angela Buarque. "Fire and ritual: bark hearths in South-American Tupiguarani mortuary rites." Journal of Archaeological Science 36, no. 7 (July 2009): 1409–15. http://dx.doi.org/10.1016/j.jas.2009.02.003.

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Fitzsimmons, James L. "Classic Maya Mortuary Anniversaries at Piedras Negras, Guatemala." Ancient Mesoamerica 9, no. 2 (1998): 271–78. http://dx.doi.org/10.1017/s095653610000198x.

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AbstractIn her studies of Maya hieroglyphs at the site of Piedras Negras, Guatemala, Tatiana Proskouriakoff (1960) observed that Maya rulers often celebrated the anniversary of their accession. She recognized that a number of repeated dates were not associated with accession, but could offer no explanation for them. Recent study of the inscriptions associated with these dates has revealed a wealth of ritual information: the rulers of Piedras Negras commemorated the anniversaries of births, deaths, and mortuary activities with a number of ceremonies. This report addresses those ceremonies at Piedras Negras and examines the hieroglyphic and archaeological evidence for similar events at other Classic Maya sites.

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Clarke, Joanne. "Decorating the Neolithic: an Evaluation of the Use of Plaster in the Enhancement of Daily Life in the Middle Pre-pottery Neolithic B of the Southern Levant." Cambridge Archaeological Journal 22, no. 2 (May 23, 2012): 177–86. http://dx.doi.org/10.1017/s0959774312000224.

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During the Middle Pre-pottery Neolithic B in the southern Levant the use of lime plaster in both ritual and domestic contexts increased significantly relative to previous periods. Its properties of whiteness, purity, plasticity and antisepsis would have made it a natural choice for decorating, and through the act of colouring disparate categories of objects were linked together. Plaster appears to have transcended its own inherent value as a material due to its interconnectedness with mortuary ritual. Because of its ubiquity, this socially ascribed value was accessible to everyone. This article will claim that plaster, and the act of plastering both ritual and domestic contexts played a key role in the creation and maintenance of community cohesion and social well-being.

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Robinson, Mark, José Iriarte, Jonas Gregorio De Souza, Rafael Corteletti, Priscilla Ulguim, Michael Fradley, Macarena Cárdenas, Paulo De Blasis, Francis Mayle, and Deisi Scunderlick. "MOIETIES AND MORTUARY MOUNDS: DUALISM AT A MOUND AND ENCLOSURE COMPLEX IN THE SOUTHERN BRAZILIAN HIGHLANDS." Latin American Antiquity 28, no. 2 (June 2017): 232–51. http://dx.doi.org/10.1017/laq.2017.11.

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Excavations at Abreu Garcia provide a detailed case study of a mound and enclosure mortuary complex used by the southern proto-Jê in the southern Brazilian highlands. The recovery of 16 secondary cremation deposits within a single mound allows an in-depth discussion of spatial aspects of mortuary practices. A spatial division in the placement of the interments adds another level of duality to the mortuary landscape, which comprises: (1) paired mound and enclosures, (2) twin mounds within a mound and enclosure, and (3) the dual division in the mound interior. The multiple levels of nested asymmetric dualism evoke similarities to the moiety system that characterizes modern southern Jê groups, highlighting both the opposition and the complementarity of the social system. The findings offer deeper insight into fundamental aspects of southern proto-Jê social organization, including the dual nature of the community, the manifestation of social structure in the landscape, and its incorporation into mortuary ritual. The results have implications for research design and developing appropriate methodologies to answer culture-specific questions. Furthermore, the parallels among archaeology, ethnohistory, and ethnography enable an understanding of the foundation of modern descendent groups and an assessment of the continuity in indigenous culture beyond European contact.

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Thomas, Julian. "Performances of the living." Archaeological Dialogues 1, no. 2 (August 1994): 126–32. http://dx.doi.org/10.1017/s1380203800000209.

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Eric Lohof's study of funerary practices in the later Neolithic and Bronze Age of the north-eastern Netherlands provides a welcome reassessment of this material. Its broad scope and its grounding in a theoretical consideration of mortuary ritual are to be applauded. Any criticisms which I have to raise here should therefore be seen as caveats to a more general agreement with its objectives and conclusions.

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Dundas, Paul. "A Digambara Jain Samskāra in the Early Seventeenth Century: Lay Funerary Ritual according to Somasenabhattāraka's Traivarnikācāra." Indo-Iranian Journal 54, no. 2 (2011): 99–147. http://dx.doi.org/10.1163/001972411x550069.

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AbstractThis paper examines the description of the funeral ritual to be performed for a lay Digambara Jain which is provided by Somasenabhattāraka in his Traivarnikācāra , written in Maharashtra in 1610. This description represents the fullest textual account hitherto available of premodern Jain mortuary ceremonial for a non-renunciant. Despite Jainism's consistent rejection of brahmanical śrāddha ceremonies intended to nourish deceased ancestors, Somasenabhattāraka clearly regards the performance of these as a necessary component of post-funerary commemoration. The paper focusses on Somasenabhattāraka's references to árāddha and the ancestors and suggests how categories deriving from brahman ritual ideology were maintained in a devalorised form in the Digambara Jain context.

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Dong, Yu, Liugen Lin, Xiaoting Zhu, Fengshi Luan, and Anne P. Underhill. "Mortuary ritual and social identities during the late Dawenkou period in China." Antiquity 93, no. 368 (April 2019): 378–92. http://dx.doi.org/10.15184/aqy.2019.34.

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