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1
Hiernaux, Jean Pierre. "L’évaluation dans l’action sociale collective. Voix d’outre-tombe et voix présentes." Cahiers de recherche sociologique, no. 35 (April 27, 2011): 81–99. http://dx.doi.org/10.7202/1002237ar.
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Le réexamen d’un protocole d’évaluation des années 1970 illustre, dans le monde européen francophone de l’époque, le développement d’un courant d’évaluation centré sur l’autoproduction du savoir de l’action, le renforcement de l’assertivité des praticiens et l’accroissement de leur capacité politique. À cet égard, bien des changements dans les décades subséquentes semblent marquer des restrictions de problématique, voire des involutions. Cela met en question une histoire de l'évaluation qui se ferait en termes de croissance qualitative linéaire, continue et inclusive.
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Breniquet, Catherine. "A propos du vase halafien de la Tombe G2 de Tell Arpachiyah." Iraq 54 (1992): 69–78. http://dx.doi.org/10.1017/s0021088900002503.
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En 1976, Ismaïl Hijara reprenait le chantier préhistorique de Tell Arpachiyah, dans la banlieue de Mosul, pour une ultime campagne. Ce site avait été exploré dans les années 30 par Max Mallowan et avait livré les premiers niveaux stratifiés de l'époque de Halaf. Cinquante ans après la fouille, ces résultats servaient encore de référence pour la périodisation halafienne, mais ne pouvaient donner de réponse à de nombreuses questions. La principale concernait la chronologie et le développement de la phase “Halaf ancien”. C'est en souhaitant y répondre qu'I. Hijara relança la fouille du site en ouvrant trois tranchées sur la butte principale. Une succession de niveaux architecturaux fut mise en évidence. Au cours de leur dégagement, plusieurs tombes apparurent dont trois, localisées aux abords de la tholos TT 8, firent l'objet d'une publication séparée. Un vase trouvé dans l'une de ces tombes nous retiendra plus particulièrement.Il s'agit d'une céramique provenant de la tombe G2. Celle-ci est décrite comme une inhumation collective appartenant au niveau VII (Halaf ancien ou moyen). Quatre crânes y étaient placés séparément dans des céramiques (trois dans des vases ouverts, le quatrième dans une jarre). Une série de six autres céramiques et un vase en pierre accompagnaient ces inhumations. Un de ces vases porte un décor peint iconographié que nous reproduisons Fig. 1 tel qu'il a été publié. On ignore toutefois si ce vase contenait un des crânes ou s'il faisait partie du dépôt funéraire.
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Millet, Jean-Jacques. "Restes humains et pratiques funéraires dans les Alpes du Nord du Paléolithique à l’âge du Bronze – note de synthèse sur l’évolution des chaînes opératoires funéraires des « Paléoalpins »." Collection EDYTEM. Cahiers de géographie 20, no. 1 (2018): 257–73. http://dx.doi.org/10.3406/edyte.2018.1426.
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L’étude des rites funéraires de la Préhistoire alpine, depuis le Paléolithique jusqu’à l’âge du Bronze, permet de proposer une nouvelle approche de l’évolution des pratiques funéraires dont l’origine remonte très loin dans le Paléolithique. La méthodologie adoptée est basée sur le récolement des ossements de plusieurs sites, la cohérence de l’assemblage osseux pour les fouilles anciennes, l’état de conservation, les observations taphonomiques, le profil ostéologique, le nombre de restes et le nombre minimum d’individus. La récurrence des observations menées avec une approche diachronique permet de singulariser ces pratiques dans leurs caractéristiques temporelles et géographiques. Enfin, les hypothèses visant à reconnaître une évolution parmi ces rites funéraires, s’articulent autour d’un passage progressif de la tombe individuelle à la tombe collective et d’une augmentation de la complexité associée à une pluralité des modes opératoires avec différents degrés de préservation de l’intégrité squelettique des défunts.
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Iogna-Prat, Dominique. "Maurice Halbwachs ou la mnémotopie: «Textes topographiques» et inscription spatiale de la mémoire." Annales. Histoire, Sciences Sociales 66, no. 3 (2011): 819–37. http://dx.doi.org/10.1017/s0395264900011124.
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Maurice Halbwachs (1877-1945) est l’une de ces figures des temps héroïques de la sociologie française tout encombrées de clichés dont on peine souvent à apprécier la vraie stature. Au nombre de ces clichés, désormais quantifiables ad nauseam par les moteurs de recherche, la « mémoire collective », flottant entre philosophie bergsonnienne et sociologie durkheimienne; ou le modèle de l’engagement intellectuel, fixé autant par le roman – spécialement l’œuvre de Jorge Semprun, L’écriture ou la vie (1994), et Une tombe au creux des nuages (2010) – que par la martyrologie de la Résistance, l’évocation des Justes dont « l’histoire a fait l’Histoire » et la célébration par le milieu savant lui-même de ses grands fondateurs « assassinés », catégorie dans laquelle M. Halbwachs rejoint vite son contemporain Marc Bloch.
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Choi, Sung-rak, and Moonkang Bok. "Discussion on the Terminology of Baekje Tombs." Korean Ancient Historical Society 121 (August 31, 2023): 71–95. http://dx.doi.org/10.18040/sgs.2023.121.71.
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This study started with the problem consciousness that the concept of each terminology should be clearly established prior to research on Baekje tombs. Therefore, the concept of tomb (墳墓) and mounded tomb (古墳) were examined along with the problem of Bungumyo (墳丘墓), and a new classification and name were presented based on the research of Baekje tombs.
 First, the tomb was used as a collective term for all tombs, regardless of temporality and hierarchy, and the mounded tomb was named only for some tombs what hierarchy is clearly revealed after the middle of 3rd century. In addition, the tomb that appear from the middle of the 3rd century but are relatively low hierarchy was defined as Myo (墓), and tomb with high hierarchy was defined as Bun (墳). On the other hand, it was defined as Chong (塚) only in some tomb with large external facility that was stoned, reflecting their political stature. On the other hand, it was judged that the Bungumyo is difficult to use in Korean archaeology because there is a big difference in concepts used among researchers and regions, and also a difference from the concept used in Japanese archaeology.
 Next, Baekje tombs are classified based on the material, shape, and structure of the burial facility. First, it was classified into wooden, stone, brick, jar according to constructive material. Next, among coffin, outer coffin, and chamber, which are the shape of the burial facility, the outer coffin and chamber were clearly distinguished according to the existence of access facility, In addition, vertical style, corridor style, and open-enterance style were classified according to the structure of the burial facility.
 Lastly, the tombs with high hierarchy that appeared after the middle of the 3rd century, which is defined the mounded tombs (古墳) and high mounded tombs (古塚) were classified into wooden coffin mounded tombs (木棺墳), wooden outer coffin mounded tombs (木槨 墳), the stone lined mounded tombs with vertical style (竪穴式 石槨墳), the stone chamber mounded tomb with corrider style (橫口式 石室墳), the stone chamber mounded tomb with open-entrance style (橫穴式 石室墳), brick chamber mounded tomb (塼築墳). stone mounded tomb (積石塚), The tombs with low hierarchy were classified wooden coffin tomb (木棺墓), stone lined tomb (石槨墓), jar coffin tomb (甕棺墓), stone tomb (積石墓). However, tombs that have already been accepted universly, such as pit tomb (土壙墓), open-entrance tomb(橫穴墓), crematory tomb (火葬墓), pit tomb with the ditch (周構土壙墓) were named as they are used. In addition, as considering regional characteristics in the the Yeongsan river basin, the wooden coffins mounded tombs (木棺古墳) and the jar coffins mounded tombs (甕棺古墳) were named, and the tombs similar to the keyhole-shaped tombs of Japan should be named as the keyhole-shaped style mouned tombs (前方後圓形古墳).
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Hille, Marie-Paule. "La visite pieuse aux tombeaux des saints." Studia Islamica 116, no. 2 (2021): 393–423. http://dx.doi.org/10.1163/19585705-12341444.
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Résumé La visite pieuse aux tombeaux des saints est une pratique largement répandue dans le nord-ouest de la Chine. Élément constitutif de la sainteté, la ziyāra sera abordée ici à travers une ethnographie menée au sein du Xidaotang, un mouvement soufi chinois minoritaire apparu tardivement à la fin du XIXe siècle. La présente étude se fonde sur un corpus constitué d’une hagiographie, d’une chronique interne, d’observations effectuées près des tombeaux et de discussions avec les dévots. Les textes de type hagiographique mettent en exergue le rôle de la visite pieuse aux tombeaux dans un récit édifiant qui sert à la fois à légitimer le développement de ce nouveau mouvement religieux et à le fondre dans un modèle de sainteté hérité du passé. Les chroniques, quant à elles, mettent en lumière plusieurs contextes de visite pieuse aux tombeaux : fêtes religieuses, fêtes commémoratives, cas de maladie, visites de politesse ainsi que différentes formes de recueillement (collective ou individuelle, avec ou sans invitation de membres extérieurs à la communauté). Aujourd’hui, le culte rendu aux saints défunts concentre une pluralité d’activités pieuses qui sont autant de façon d’exprimer sa religiosité : honorer la mémoire des défunts en leur adressant des prières de paix, rappeler aux hommes leur condition d’hommes mortels soumis à la miséricorde, demander l’intercession des saints pour l’exaucement de vœux ou pour se repentir de ses pêchés, accéder à une étape spirituelle sur la voie de la purification par un déplacement du cœur vers l’espace intime de la tombe.
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Rutkowski, Łukasz, and Marta Parol. "The skeletal remains from Umm an-Nar tomb QA 1-1: spatial distribution and anthropological analysis." Polish Archaeology in the Mediterranean, no. 30/2 (December 31, 2021): 103–28. http://dx.doi.org/10.31338/uw.2083-537x.pam30.2.27.
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Collective aboveground circular tombs of stone are one of the main categories of architectural structures from the Umm an-Nar period (2500–2000 BC) in the Oman peninsula. The tombs have been known since the late 1950s but various aspects of their functioning still await a full explanation. Most of them survived in poor condition, often empty, only a dozen or so actually yielding any human remains. Tomb QA 1-1, one of ten Umm an-Nar-type tombs at Wadi al-Fajj in northwestern Oman, has yielded a substantial assemblage of human skeletal remains (estimated MNI 25) from the two of four burial chambers excavated between 2016 and 2018. While the excavation of the tomb should be continued, a presentation of the bone assemblage recovered to date, including a distribution analysis of the remains, deposition characteristic, and preliminary osteological analysis, adds to the existing source base of Early Bronze Age populations in the ancient land of Magan.
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Lee, Hyun Ju, and Yong Jae Chung. "Changes in the Microbial Distribution of Buyeo Royal Tombs: Tomb No. 1." Journal of Conservation Science 38, no. 4 (2022): 254–64. http://dx.doi.org/10.12654/jcs.2022.38.4.01.
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Built in the 6th and 7th centuries during the Baekje period, the Buyeo Royal Tombs consist of seven tombs, including Tomb No. 1, which contains murals. To preserve Tomb No. 1 from damage caused by microorganisms, periodic microbial-distribution investigations are conducted. Following such investigations in August 2016, June 2018, and November 2019, the microbes were classified according to the investigation period, location of collection, and space. This study compares and analyzes the results. The concentration of airborne microorganisms in Tomb No. 1 and the number of microbial genera identified in each space of the tomb decreased as proximity to the main room with murals diminished. During the investigation period, the genera <i>Bacillus, Cladosporium, Penicillium,</i> and <i>Streptomyces</i> were commonly identified on Tomb No. 1. The microorganisms collected f rom the main room walls were mostly isolated from the east and west walls where the genera <i>Bacillus, Cupriavidus, Paenibacillus, Pseudomonas,</i> and <i>Streptomyces</i> were commonly identified in three or more walls. In particular, the genus <i>Streptomyces</i> is a dangerous strain capable of damaging murals by penetrating into and discoloring the pigments on them. The data generated from this study may be useful for future research on microbial distribution in other domestic mural tombs and those located in North Korea and abroad.
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Aarifah, Fadhlinaa Afiifatul, and Muhammad Izzul Haq Zain. "TOMBS OF IMOGIRI KINGS: COMMUNITY PERSPECTIVE IN THEIR RELATIONSHIP OF FUNCTIONAL THEORY." Teosofia 9, no. 1 (2020): 75. http://dx.doi.org/10.21580/tos.v9i1.5360.
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<p><em>This paper discusses the functional analysis that occurred around the Tombs of Imogiri Kings. It is to examine why many people willingly come to the tombs of Imogiri Kings while there are many objects of the tour in Yogyakarta. The purpose of this study was to determine the community's perspective on the tomb and its functions using Malinowski's theory analysis. Malinowski developed a functional theory with the understanding that culture is a standpoint with all the activities carried out actually intended to satisfy a series of instinctual needs of human beings related to human life. This research uses a qualitative method, which is written descriptively. The methods of data collection include field studies such as data collection methods include field studies by direct observation of the symptoms in the tombs of the Imogiri kings, conducting interviews with people involved in tomb activities, conducting participant-observers, following a number of rituals there, and literature study. The results of this study indicate that some community perspectives on the tombs of Imogiri kings that are considered sacred are formed from several factors such as history and mystical stories. This centralization then forms certain cultures and beliefs that have certain functions to fulfill the needs of human instincts as Malinowski's theory.</em></p>
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Garrison, James D. "Thomas Gray’s Elegy in Russian Translation." Babel. Revue internationale de la traduction / International Journal of Translation 51, no. 1 (2005): 49–61. http://dx.doi.org/10.1075/babel.51.1.04gar.
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Abstract Vasily Zhukovsky’s 1802 translation of Thomas Gray’s Elegy Written in a Country Churchyard, highly acclaimed in its time and since regarded as a crucial document for the study of Russian Romanticism, offers the reader of Gray an original but compelling approach to his most famous poem. Although generally faithful to the form and style of the English, Zhukovsky’s version nevertheless forecloses some possibilities of Gray’s poetic argument while creating others. By darkening the descriptive texture of the elegy, adding two crucial stanzas that weigh the significance of graveyard memorials, and reconceiving the figure of the narrator in relation to his environment, Zhukovsky concentrates the force of Gray’s most universal concerns. This is especially evident in the stanzas that reflect on the “frail memorial” to the village dead. Dispensing altogether with Gray’s “unlettered muse” and “rustic moralist,” Zhukovsky applies the moral of the gravestone to the reader: “we must learn to die.” Whereas this passage in Gray’s poem distinguishes the villagers, identified with what is “uncouth,” “unlettered,” and “rustic,” the corresponding passage in translation represses the distinguishing marks of rusticity, assimilates the argument of the stanzas to the general human condition, and thus concludes by invoking the collective pronoun. This passage in turn anticipates the epitaph, which is cast in strikingly Biblical language: the passersby are asked to pray over the grave of one now removed from all earthly anxiety, of one who has left behind all that within him is sinful, of one whose hope now is in his savior God. Zhukovsky thus transforms the grave from a “dread abode” into a place of refuge and establishes through his translation of Gray a model for Russian elegiac poetry. Résumé La traduction du poeme de Th omas Gray, Elegie ecrite dans un cimetiere de campagne, faite par Vassily Zhukovsky en 1802, unanimement saluee en son temps et depuis lors consideree comme un texte primordial a l’etude du romantisme russe, offre au lecteur de Gray une approche a la fois originale et attirante pour la lecture de son plus celebre poeme. Bien que generalement fidele et a la forme et au style originel, la version de Zhukovsky saisit neanmoins certaines nuances du debat poetique de Gray tout en en creant d’autres. En voilant la structure descriptive, en ajoutant deux strophes essentielles qui renforcent la signification des monuments funeraires, et en recreant le personnage du narrateur en fonction de son environnement, Zhukovsky concentre la puissance des preoccupations les plus repandues chez Gray. Cela est tout particulierement evident dans les strophes dont la reflection porte sur les fragiles monuments aux morts du village. Zhukovsky, rendant superflu la muse illettree et le moraliste rustique de Gray, applique la morale de la pierre tombale au lecteur: il nous faut apprendre a mourir. Tandis que ce passage particulier du poeme de Gray caracterise les villageois, les identifiant par ce qui est rude, illettre, et rustique, le passage qui lui correspond dans la traduction assimile l’argument des strophes a la condition humaine en general, concluant ainsi par l’invocation du pronom collectif. Ce passage precede a son tour l’epitaphe redige dans une langue etonnamment biblique: les passants sont invites a prier sur la tombe de celui qui est dorenavant depourvu de toute angoisse terrestre, de celui qui laissa derriere lui tout ce qui, en lui, etait peche, et dont l’espoir desormais reside dans son Dieu Sauveur. Zhukovsky transforme ainsi la tombe d’une demeure redoutable en un lieu de refuge et cree, par le biais de sa traduction du poeme de Gray, un modele pour la poesie elegiaque russe.
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Ikhwan, Mhd, and Foni Refika Anggela. "MAKAM LEGENDA ORANG KAYO HITAM: SEBUAH ANALISIS HISTORIS." Nazharat: Jurnal Kebudayaan 25, no. 1 (2019): 53–63. http://dx.doi.org/10.30631/nazharat.v25i1.17.
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This article aims to describe the historical facts found in the legendary tomb of the Orang kayo hitam. The inscription begins with a brief history of Legend of the Orang kayo hitam then followed by the exposure of research results in the Tomb of legend Orang kayo hitam located in the village of Simpang Berbak District Tanjung Jabung Timur. The methods of study used are qualitative methods with data collection techniques in the form of observations, interviews, and documentation. Researchers conducted interviews in-depth with the tombs of the tomb of the Orang kayo hitam and the pilgrims who were dating to make a pilgrimage to the tomb. The results of this study include the history of the Orang kayo hitam, the hereditary lineage of the Orang kayo hitam, the love story of the Orang kayo hitam with the Princess Mayang mangurai, Keris Siginjai and the Orang kayo hitam, the Invisible Kingdom of the Orang kayo hitam, know the tomb of the Orang kayo hitam, Myths and traditions in the tomb of the Orang kayo hitam, the invention of the tomb of the Orang kayo hitam.
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Mulyodiputro, M. Dermawan. "Information System for the Burial Ground Reservation in the Lendang Guar Narmada Cemetery." SainsTech Innovation Journal 2, no. 1 (2019): 19–23. http://dx.doi.org/10.37824/sij.v2i1.2019.111.
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Lendang Guar Cemetery is one of the tombs on the island of Lombok in the District of Narmada. At present Lendang Guar tomb management system is still done manually, if a family member dies, they must come to the tomb to fill out the registration form, then choose the location of the tomb. Grave officers have difficulty in collecting data on bodies, heirs, graves that have been filled and the rental price of graves for each block. The tomb clerk also had difficulty in informing the public about the funeral, as well as the heirs whose rental period had ended. Therefore we need information on the ordering of grave land at Lendang Guar Cemetery which can help tomb officers in the management of the cemetery so as to improve services to the community. The research method is done by the waterfall method. The construction of burial ground reservation information system is carried out using the Java programming language with object-oriented programming methods. The menus produced include: inheritance menu, corpse menu, grave block menu, transaction menu, archive extension menu, and report menu.
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Holloway, Kenneth. "“The Five Aspects of Conduct” Introduction and Translation." Journal of the Royal Asiatic Society of Great Britain & Ireland 15, no. 2 (2005): 179–98. http://dx.doi.org/10.1017/s1356186305004992.
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AbstractIn 1973 a cache of silk manuscripts was discovered in Mawangdui tomb number three in Hunan province. This was the first extensive collection of silk manuscripts unearthed from such an early period: 168 BCE, during the Han dynasty (202 BCE – 202 CE). Guodian village in the province of Hubei was the site of another exciting discovery in October of 1993. Here archaeologists uncovered a tomb they labelled M1 from 300 BCE in the pre-Qin state of Chu that contained texts written on 804 bamboo strips. These two tombs are separated by one of the most significant period-defining events in ancient history, Qin Shihuang's unification of China. Excavated manuscripts now bridge this historic divide. Some are early editions of major works known from the received tradition. Others were previously unknown having been lost for over two millennia. Of the received texts, the Daodejing has been translated into English based on each of the editions found in Mawangdui and Guodian. The only other text that appears in both of these tombs is “The Five Aspects of Conduct”, which will be made widely available to an English speaking audience for the first time at the end of this article.
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Guareschi, Edda Emanuela, and Paola Annarosa Magni. "Preliminary Taphonomical Comparison of the Decomposition Process in Simple Burials, Traditional Tombs and Aerated Tombs in an Urban Cemetery in Northern Italy." Forensic Sciences 2, no. 3 (2022): 505–15. http://dx.doi.org/10.3390/forensicsci2030037.
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In densely populated countries like Italy, cremation is promoted for the final disposition of the dead. However, many families still choose inhumation or entombment. In ordinary (traditional) tombs, bodies skeletonize slowly and partially, and often need a second disposal after the exhumation. The aim of this study was to experimentally test the functionality of a new type of tomb, defined as “aerated”. Aerated tombs feature an aerating system, absorbing materials and a purifying filter, which collectively maintain ventilation, process putrefactive fluids and gases and neutralize odors. In an experimental cemetery area with pristine soil, limbs of piglets were wrapped in cotton sheets and were either inhumed, placed in ordinary tombs or placed in aerated tombs. Following exhumation after planned time intervals (1, 3, 6, 9, 12, 18, 24 months), all samples were macro- and microscopically examined. The inhumed samples were completely skeletonized by 9 months after burial, and after 12 months showed initial bioerosion in bone Haversian canals. The traditionally entombed samples developed progressive adipocere formation, whereas the samples disposed in aerated tombs became mummified. Despite this outcome, aerated tombs represent a more energy-effective, environmentally-friendly and economical choice when compared to ordinary tombs. A mummified body is lighter and drier than a body entombed traditionally and, as such, it is easier to exhume and quicker to cremate. Overall, in the absence of alternative burials, aerated tombs are more suitable than ordinary tombs for the final disposition of the dead in cemeteries with limited space. The results of this experiment add to the knowledge of taphonomical processes in temperate climates and urban environments, potentially benefitting the forensic and medico-legal community.
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Takigami, Mai K., Izumi Shimada, Rafael Segura, et al. "Assessing the Chronology and Rewrapping of Funerary Bundles at the Prehispanic Religious Center of Pachacamac, Peru." Latin American Antiquity 25, no. 3 (2014): 322–43. http://dx.doi.org/10.7183/1045-6635.25.3.322.
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Over 30 funerary bundles were excavated in 2005 from a large chamber tomb at the prehispanic religious center of Pachacamac on the central coast of Peru. The largest and most elaborate bundle was found in the innermost part of the tomb, tightly surrounded by other bundles. We hypothesized that this bundle contained the deceased leader of a social group whose members collectively cared for their ancestor's bundle (for example, by rewrapping it) and continued to use the tomb to inter deceased individuals from subsequent generations. We tested this hypothesis by dating samples from different layers of the wrapping materials and soft tissue from the bodies and conducting a Bayesian analysis of the resultant dates. We determined carbon and nitrogen isotope ratios in the diet of the interred individuals to correct for marine reservoir effects. Our findings suggest that (1) rewrapping did not occur; (2) the tomb was used for over 500 years starting at cal A.D. 1000; and (3) existing bundles were reshuffled each time new bundles were introduced. Overall, diverse lines of evidence indicate that the tomb had a complex use history and contained individuals with diverse geographical and social origins. This challenges conventional thinking about the social and chronological significance of coexisting bundles in large tombs.
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Ziogas, Ioannis. "SPARSE SPARTAN VERSE: FILLING GAPS IN THE THERMOPYLAE EPIGRAM." Ramus 43, no. 2 (2014): 115–33. http://dx.doi.org/10.1017/rmu.2014.10.
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In theApophthegmata Laconica, a collection of witty exchanges that highlight the shrewdness of Laconian brevity, we read the following story. An Argive once taunted a Spartan by pointing out the multitude of Spartan tombs in Argive territory. The Spartan retorted that, by contrast, not a single Argive tomb could be found in Sparta. The author of the Plutarchan tale comments that the Spartan insinuated that, while his people had repeatedly invaded Argos, the Argives had never set foot on Sparta (Mor.233c; cf.Vit. Ages.31.6). Besides attesting to the sharp wit of Laconian concision, the story is a good example of how easily a soldier's tomb can serve different national agendas. While the presence of Spartan dead in Argos is a source of pride for the Argives, from another point of view it can be read as a sign of Spartan military prowess. The Greek word σῆμα (‘tomb’) speaks for the crucial role of semiotics in interpreting the semantics of military monuments. The tomb is a sign that needs to be decoded; only more often than not there is more than one way of deciphering it.
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Rieger, Dietmar. ""La lueur de sang qui se mêle à l'aurore": les bibliothèques en feu chez Victor Hugo." Revue d'histoire littéraire de la France o 97, no. 6 (1997): 1031–55. http://dx.doi.org/10.3917/rhlf.g1997.97n6.1031.
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Résumé Le 21 mai 1871, l'entrée à Paris des « Versaillais » marque le début d'un combat de barricades de huit jours. Dans la nuit du 23 au 24 mai 1871, la bibliothèque du Louvre brûlait. Victor Hugo reviendra plusieurs fois sur cet incendie dans L'Année Terrible. Incendier Paris, ville du livre, des lumières, du progrès et de la Révolution, revient à un suicide de l'humanité. Mais les coupables ne sont pas le « peuple » incendiaire, mais la « misère » et l'« ignorance ». Cependant, Victor Hugo sait que, depuis l'invention de l'imprimerie, il est certes possible de détruire des bibliothèques, mais pas la Bibliothèque, que donc tout incendie de bibliothèque ne peut avoir qu'une valeur symbolique, rituelle. Dans cette perspective, toute destruction de bibliothèque représente pour Hugo un avertissement... Ce qu'il craint, c'est une régression sur le plan de la construction collective, jamais achevée, de la bibliothèque de l'humanité, qu'il représente symboliquement par la subtile architecture d'une deuxième tour de Babel, dans laquelle chaque pierre est un élément constitutif, indispensable à la statique de l'édifice, tout en étant constamment recouverte par de nouvelles pierres, de nouvelles couches de savoir. L'histoire de la bibliothèque de l'humanité n'est rien d'autre qu'une métaphore de l'histoire du devenir de l'humanité en général, élargie jusqu'à une dimension cosmique. L'incendie de la bibliothèque dans Quatrevingt-treize que de multiples liens rattachent au motif récurrent de l'incendie dans le roman, ne tombe pas dans le cliché. Si ce n'est pas le vandalisme révolutionnaire mais l'ancien Régime lui-même qui met le feu à sa bibliothèque, signe du processus de civilisation, cependant lieu que la noblesse ne fréquente d'ailleurs plus depuis longtemps (comme le prouve l'épaisse couche de poussière qui la recouvre), cela indique aussi la part historique d'autodestruction dans la « destitution » de la noblesse féodale. Dans cet incendie de bibliothèque symbolique à plus d'un titre, un autre incendie de bibliothèque est inclus, « inséré » sous la forme d'une pars pro toto , à savoir le « massacre de la Saint-Barthélémy ». Les descriptions de bibliothèques chez Hugo montrent très nettement à quel point le motif de la destruction/l'incendie d'une bibliothèque est manipulable.
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Chudzik, Patryk. "Middle Kingdom tombs of Asasif: archaeological activities in 2015." Polish Archaeology in the Mediterranean 25 (May 15, 2017): 289–302. http://dx.doi.org/10.5604/01.3001.0010.1854.
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Investigations in the North Asasif necropolis, conducted by a team of Polish archaeologists in 2015, focused on three Middle Kingdom complexes: MMA 508/TT 311, MMA 511, and MMA 517/TT 240. A surface collection of finds from the courtyards was studied and prepared for storage, and artifacts from inside the tombs were documented. The overall picture of illicit penetration of the complexes in later periods and their reuse, mainly in the Third Intermediate Period and the Late Period, is supported by the finds. Moreover, proof of the presence of Coptic monks was found in tomb MMA 517/TT 240.
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Ángel Molinero Polo, Miguel, and Vicente Soler Javaloyes. "Environmental Conditions in TT 209, Luxor. The Case of a Theban Tomb Subject to Periodic Flooding." Journal of Egyptian Archaeology 105, no. 1 (2019): 115–25. http://dx.doi.org/10.1177/0307513319885087.
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TT 209 was built in a wadi, a location that means it has been affected by flash floods since ancient times. The team in charge of its study and conservation has initiated a systematic programme of environmental data collection (temperature and relative humidity) in order to understand the natural conditions of the tomb and any transformations caused by archaeological work in its underground chambers, as well as to inform future conservation. These statistics can also be useful for excavation and conservation programmes in nearby tombs whose architectonic structure is similar and have also suffered from exposure to water damage.
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Kim, Jae-Yul. "The Specificity of Silla's Ornaments Excavated in the Tombs of Mt. Geumseong." Yeongnam Archaeological Society, no. 83 (January 30, 2019): 5–29. http://dx.doi.org/10.47417/yar.2019.83.5.
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The tombs of Mt. Geumseong in the Uiseong area represented an influential political entity that existed in northern Silla during the period of Three Kingdoms. Created at the feet of Mt. Geumseong, Tapri, Hakmiri, and Daeriri are collectively called the tombs of Mt. Geumseong. Interest in the ornaments found in the tombs has continued from the Goguryeo-style gilt bronze crown found in a tomb of Tapri in 1960 to the gilt bronze official hat found in a tomb of Daeriri recently. The materials of ornaments in the tombs of Mt. Geumseong are the same as those excavated in old tombs around Silla, which means that the appearance and development of Silla ornaments in the tombs of Mt. Geumseong was the result of Silla s grant of ornament system that was operated across its territory. The grant of ornament system is an archeological concept to explain the supply and demand patterns of ornaments between the central and local groups of Silla from the perspective of political dynamics. The system was based on the premise that there were the supply and demand sides or the central and local groups in Silla. It was thus predicted that the supply and demand process at the bottom of grant of ornaments was a dual structure of mutual reactions between the two groups. The investigator interpreted the characteristics of Silla s ornaments found in the tombs of Mt. Geumseong based on this. The ornament materials found in the tombs of Mt. Geumseong were categorized into the Goguryeo style, Gyeongju style, and local creations. The use of Goguryeo-style ornaments by the group of tombs of Mt. Geumseong was the result of mutual compromise between the central and local groups of Silla. The supply and demand of Goguryeo-style ornaments developed based on mutual compromise between central Silla, which was conscious of its diplomatic relations with Goguryeo, and the group of tombs of Mt. Geumseong with its geopoliticaluniqueness as a frontier. Later, the percentage of Gyeongju-style ornaments rose in the group of tombs of Mt. Geumseong. A symbolic event took place as the Goguryeo-style Woomo-shaped crown was replaced with the Gyeongju-style Suji-shaped one. It was the result of mutual reactions between the pressure from central Silla to choose Gyeongju-style ornaments according to its anti-Goguryeo policy and the emphasis on pan-Silla identity in the group of tombs of Mt. Geumseong. Ornaments made locally appeared during the period when the percentage of Gyeongju-style ornaments increased. They started with the repair of damaged ornaments and reached the level of making a complete work such as gilt bronze official hats and Isiks. They were the reproduced versions of central Silla s ornaments by the group of tombs of Mt. Geumseong, which is why their creation is not considered to represent the group s independence against pan-Silla identity. The group s reproduction of ornaments beyond the acceptance and acquisition of ornaments from the central region was the result of its active reactions to reinforce pan-Silla identity.
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Silitonga, Samuel Saut Marihot, and I. Putu Anom. "KOTA TUA BARUS SEBAGAI DAERAH TUJUAN WISATA SEJARAH DI KABUPATEN TAPANULI TENGAH." JURNAL DESTINASI PARIWISATA 4, no. 2 (2016): 7. http://dx.doi.org/10.24843/despar.2016.v04.i02.p02.
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Barus Old City became one tourist destination for researchers of Islamic archeology, both domestically and abroad, especially in the Lobu Tua. All the existing tourism potential and supported by strategic location for a sightseeing trip make Old Town Barus very suitable to serve as a regional destination (DTW). But the existence of a tourist attraction that is not yet fully got the attention of government and society. It can be seen from the tourist attraction in Barus and a lack of information regarding the existing tourist attraction. Therefore, to make the Old City Barus as a historical tourist destination need for improvement of the tourism institute itself and also the community as a tourism people. Data collected by in-depth interviews and observation. In-depth interviews conducted by referring to the interview guide are explored and defined through preliminary observation / assessment. Some might ask them is what the potential of the old city of Barus addition to in-depth interviews, data collection is also done with the observation well at the sample location or at multiple locations in the surrounding historical attractions. Things were observed among the tourism potential in the history of the Old City of Barus Central Tapanuli. Results of this study showed that the potency owned Old Town Barus is historical attractions such as ancient tombs which are graves of Muslim missionaries of the past that Mahligai Tomb, Tomb of Boards of Appeal, the Tomb of Mr. Syech Machdun. All existing tourism potential and supported by strategic location for sightseeing trips make Old Town Barus very suitable to serve as a tourist destination. Efforts Preservation and Development of tourism potential in the Old City of Barus need any interference from the local community that would care little about the existence of these ancient tombs and also expect the local government to be more open eyes in the dig, as well as rectifying the historical record that the entry of Islam Indonesia through the Old City Barus, because in addition to as evidence of history that should be preserved its existence, the site of ancient tombs can also be used as a historical tourist destination in Central Tapanuli regency especially the old city Barus.
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Kim, Dae Hwan. "The Collective Integration Process of Saroguk Based on the Tomb Data." Yeongnam Archaeological Society 97 (September 30, 2023): 189–211. http://dx.doi.org/10.47417/yar.2023.97.189.
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This paper criticized the previous research on the formation of Saroguk and pointed out the problems that previous research had, and interpreted the formation process of Saroguk from a different perspective. First of all, through analysis of the wooden coffin tombs, we understood the phenomenon of the clustering of wooden coffin tombs, which has been used as an important indicator, as the beginning of the Samhan relations network. The emergence of a dominant relative group or clan group in the process of forming Saroguk was seen as a continuous phenomenon with the emergence of large wooden tombs, and as an important phenomenon to understand the process of forming Saroguk. In the process of establishing and forming Saroguk, he emphasized the role of leaders and rulers buried in wooden coffins and large wooden tombs, and emphasized the competition, antagonism, and integration and reorganization under the unique geographical and historical environment of Gyeongju.
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Syahrun, Syahrun, and Basrin Melamba. "Changes in Tolaki People Burial in Southeast Sulawesi: From Boat-Shaped Grave Coffin (Soronga) to Boat-Shaped Islamic Tomb (Koburu Bangga)." Jurnal Sejarah Citra Lekha 7, no. 1 (2022): 1–12. http://dx.doi.org/10.14710/jscl.v7i1.45319.
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The first burial system of Tolaki people in prehistoric times and ancient times adopted boat-shaped grave coffin known as soronga or oduni. There were large and small soronga and there were also decorated and undecorated or plain soronga. When Islam was introduced in the Mekongga Kingdom during the leadership of King/Bokeo Laduma in 17th century and in Konawe in 18th century, the burial system was adopted. However, the tradition of using boats experienced a change. During the Islamic era, there were two shapes of grave in the Islamic grave called as ninggeo-nggeo where the grave was placed in a hole made on the side of the excavation and tinandapa where the grave was placed in a hole made in the middle of the excavation and it was intended for elite and influential ruler. There were also four models of tomb types, namely circle (buboto/loelole), rectangular (konahuu), rectangular step pyramid, elongated (menda’a), and boat-shaped (obangga). koburu bangga tomb. The distribution pattern of the tombs varied, there were converging (metobu), circular, and spreading patterns. The shape of tombstone also varied, it resembled pappilus genital, round stone, wide wood and stone, human head, knights grinding stone (oliro). It was made of stone, river stone, mountain stone, wood, and even tree was also used as a tomb marker. The boat-typed tomb still maintained because a faith that the deceased need vehicles to go to their destination. It is also affected by maritime world at the past as well as technology that lived in the past used by a collective memory.
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Marçais, A. S., P. Chambon, and L. Salanova. "Modéliser le rythme des inhumations dans une allée sépulcrale Seine-Oise de la seconde moitié du IVe millénaire av. J.-C. : le cas de Bazoches-sur-Vesle « le Bois de Muisemont » (Aisne)." Bulletins et Mémoires de la Société d'Anthropologie de Paris 28, no. 3-4 (2016): 176–89. http://dx.doi.org/10.1007/s13219-016-0163-8.
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L'allée sépulcrale de Bazoches-sur-Vesle (Aisne) fait partie des 450 sépultures collectives connues dans le Bassin parisien. Une centaine d'individus a été inhumée dans cette tombe construite en matériaux périssables à la fin du IVe millénaire avant notre ère. L'absence de datation absolue nous a conduits à proposer une lecture alternative de la succession des inhumations en vue d'aborder la notion de durée, déjà explorée dans d'autres domaines que celui des dépôts collectifs. L'échantillon comprend 65 sujets adultes et immatures replacés dans un diagramme stratigraphique. L'état des connexions labiles et persistantes est étudié selon un principe simple. Si les connexions labiles du dépôt inférieur sont maintenues, nous avons considéré comme « court » le temps entre deux dépôts successifs. Au contraire, plus le dépôt inférieur est désarticulé, plus nous avons estimé « long » le temps entre deux dépôts. Il résulte de ce travail une proposition de modèle du rythme des inhumations au cours de l'utilisation de la tombe. Quatre phases d'inhumations distinctes alternent entre des inhumations successives selon un rythme lent et des inhumations simultanées indiquant un rythme plus soutenu. Ce modèle met en évidence des épisodes d'occupation et d'abandon de la tombe, donnée nouvelle dans l'histoire de l'utilisation de la sépulture de Bazoches-sur-Vesle.
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Weber, Anke, Willem Hovestreydt, and Lea Rees. "Third Report on the Publication and Conservation of the Tomb of Ramesses III in the Valley of the Kings (KV 11)." Journal of Egyptian Archaeology 107, no. 1-2 (2021): 79–104. http://dx.doi.org/10.1177/03075133211060539.
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Since antiquity, the tomb of Ramesses III (KV 11) has been among the most frequently visited royal tombs in the Valley of the Kings. It was also one of the first to be described and documented in detail by European travellers in the eighteenth to nineteenth centuries. As large parts of the wall decoration of the tomb, especially in its rear, are now destroyed, the drawings, notes and squeezes of those early researchers who saw the site in its former splendour offer an invaluable resource for the reconstruction of the tomb’s unique decoration programme. The collection, revision, and publication of all relevant archive material concerning KV 11 is an important goal of The Ramesses III (KV 11) Publication and Conservation Project. The following article reports on first and preliminary results from the authors’ research in the archives of the British Library and the Victoria and Albert Museum in London, as well as the Bodleian Libraries and the Griffith Institute in Oxford, carried out in September 2019 and made possible through the Centenary Award 2019 of the Egypt Exploration Society.
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Abdussamad, Cahya Pradipta, and Kankan Kasmana. "Study of Visual Meaning of Ornaments of Grave People of Minahasa District, North Sulawesi Province." Proceeding of International Conference on Business, Economics, Social Sciences, and Humanities 1 (December 1, 2020): 659–65. http://dx.doi.org/10.34010/icobest.v1i.229.
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This study aims to examine the meaning of the Waruga tomb ornament in North Sulawesi, precisely in Minahasa Regency. Waruga graves are tombs used to lay bodies as a belief of the people of North Sulawesi, especially the Minahasa tribe. The result of this research is to explain the visual meaning of the waruga tomb ornament. The approach used in this research is a qualitative descriptive approach, which means that the researcher collects data related to the graves of waruga, either in the form of books or materials related to the object under study, namely the waruga grave. The data collection technique is done through observation, interview, documentation study and document study. So that the conclusion of this study is that there is a meaning contained in the waruga tomb ornament, one of which is the meaning of the animal found in the grave which symbolizes the body that is inhaling semesa is a hunter and another meaning is that the person buried in the waruga grave is adjusted to work, drajat and rank during his lifetime. The waruga grave has been the grave or the main grave of the Minahasa tribe since ancient times until now, in one waruga grave there can be several people in the waruga grave according to the agreement of the family or elders in the North Sulawesi area, especially in the Minahasa land.
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Xu, Photo by Jennifer. "The Collective Lamentation of the Raggio Tomb." Academic Medicine 94, no. 7 (2019): 990. http://dx.doi.org/10.1097/acm.0000000000002716.
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Cauwe, Nicolas. "Skeletons in Motion, Ancestors in Action: Early Mesolithic Collective Tombs in Southern Belgium." Cambridge Archaeological Journal 11, no. 2 (2001): 147–63. http://dx.doi.org/10.1017/s0959774301000087.
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Collective tombs are a characteristic feature of Neolithic societies of Western Europe. Some recent studies have suggested that they originated from an earlier tradition of individual burials at the Mesolithic–Neolithic transition. The concept of collective burial involving movement and manipulation of bodies and body parts is, however, entirely different. The former tries to preserve the integrity of the bodies and does not acknowledge the stages of metamorphosis of the corpse. The latter by contrast involves observation and assistance in the dissolution of the body. Recent discoveries of Early Mesolithic collective tombs in southern Belgium have underlined the fact that collective burials are far from restricted to Neolithic contexts in Western Europe. They themselves, however, are not merely a potential point of origin for Middle and Late Neolithic collective tombs but form part of a long-standing tradition reaching back into the Upper Palaeolithic.
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Jannot, Jean-René. "Le mobilier d'une tombe apulienne dans une collection privée." Revue des Études Anciennes 95, no. 3 (1993): 425–42. http://dx.doi.org/10.3406/rea.1993.4544.
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Kong, Jeonyoung, and Seokkoo Kong. "A Prototype search and 3D digital restoration of Koguryo's ‘Gok-gae’." Paek-San Society 126 (August 31, 2023): 69–101. http://dx.doi.org/10.52557/tpsh.2023.126.69.
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Koguryo's mural tombs contain an object called a 'Gok-gae.' In this study, we discovered and reviewed Koguryo's 'Gok-gae' and restored the 'Gok-gae' of Anak Tomb No.3 using 3D digital data. Anak Tomb No.3 is listed as a UNESCO World Heritage Site. The 'Gok-gae' was a prestigious item used to display one's status in public and was symbolically worn by nobles, including the imperial family of various Chinese dynasties. It later became an ornament in the royal courts of Koryo and Joseon. This study is an interdisciplinary collaboration. The research methodology involved collecting and reviewing literature and paintings from Chinese dynasties to extract their uses, meanings, and forms. Based on this, a comparative analysis of Koguryo's 'Gok-gae' and related pictorial materials was conducted. Through the literature, we examined the meaning, utility, and instances of vouchsafe of the 'Gok-gae.' With the pictorial data, we examined the size, shape, and color in detail. We discovered that the Koguryo 'Gok-gae' were not significantly different from the various ornamental objects used by Chinese dynasties. The digital prototype reconstruction of the 'Gok-gae' is expected to provide valuable clues for reconstructing the political, social, and cultural history of Northeast Asia, particularly regarding Koguryo ornaments.
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Pranata, Lexi, and Dewa Gde Satrya. "Makam Gus Dur, Ikon Pariwisata Jombang*." Business and Finance Journal 4, no. 1 (2019): 25–32. http://dx.doi.org/10.33086/bfj.v4i1.1092.
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 Tebuireng Islamic Boarding School, Jombang district, which is integrated with the tombs of the founders of the Nahdlatul Ulama (NU) and national heroes, is increasingly visited by pilgrims since KH. Abdurrahman Wahid (Gus Dur) died and was buried there. The arrival of the pilgrims was in addition to a form of homage to the scholars of the founders of Nadhlatul Ulama (NU), also to pray. This motivation is typical in pilgrimage tours. Gus Dur’s grave deserves to be designated as an icon of Jombang district tourism. As a pilgrimage tourist destination, the iconic tomb complex with Gus Dur’s Tomb has several advantages to be designated as Jombang tourism icons which are then expected to provide added value for Jombang district. This article is conceptual paper, giving a review of Gus Dur’s grave designation as an icon of Jombang tourism. The research approach is qualitatively descriptive, where primary data sources are obtained from data collection through interviews and supported by the observation process. Secondary data sources are carried out through the study of related literature. The formulation of the problem in this study is how the chances of Gus Dur’s grave becoming an icon of Jombang tourism? The conclusion of this study is that the tomb of Gus Dur is appropriate to be used as an icon of Jombang tourism, with consideration, first, the tomb of Gus Dur have an advantage as a heritage area that has high historical value, and is strategically significant for the progress of Jombang tourism in particular. Second, the geographical location of Gus Dur’s tomb which became one area with Tebuireng Islamic Boarding School, also higher education, and the National Islamic Museum K.H. Hasyim Asy’ari in one area will focus the relevant government agencies to carry out development programs as a follow-up to iconic tourism designation. Third, the Tomb of Gus Dur is important area in the establishment of NU, which is expected to have a positive impact on the surrounding area when arranged in such a way. Fourth, in terms of tourism components, Gus Dur’s Grave has complete appeal, good accessibility, existing facilities but needs to be developed.
 
 
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Gasymov, P. P. "Cultural Attribution of Early Bronze Age Tombs Under Kurgans in Azerbaijan." Archaeology, Ethnology & Anthropology of Eurasia 48, no. 2 (2020): 22–28. http://dx.doi.org/10.17746/1563-0110.2020.48.2.022-028.
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This study focuses on the cultural attribution of a distinct category of Early Bronze Age burials in the eastern piedmont of the Lesser Caucasus, northwestern Azerbaijan, known as “tombs under kurgans” or “kurgans with collective burials in tombs”. There was an opinion that such burials belong to the early period of the Kura-Araxes (or proto-Kura-Araxes) culture. To test this idea, we analyzed ceramics from tombs under kurgans at Shadyly, Uzun-Rama, and Mentesh-Tepe, all of which have radiocarbon dates. Results suggest that the vessels are hand-made, their paste contains no organic temper, and they are a coarse imitation of the Uruk ceramics. This tradition is unrelated to the Kura-Araxes culture, marked by a handmade red-and-black burnished pottery. Also, at the highly developed stage of the Kura-Araxes in any of its local versions, collective burials in tombs were not practiced. Thus, before the emergence of the Kuro-Araxes culture in the Southern Caucasus, there was a population practicing the tradition of kurgans with collective burials in tombs. The origin of this tradition is a contentious matter. What we know only is that it emerged in the 34th century BC and disappeared around the 31st–30th centuries BC, following the Kura-Araxes expansion in the Southern Caucasus.
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Buzko, A. V. "LETTERS FROM ANASTASIA MANTSEVYCH TO MARIA VIAZMITINA." Archaeology and Early History of Ukraine 33, no. 4 (2019): 423–38. http://dx.doi.org/10.37445/adiu.2019.04.33.
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The paper gives the review of epistolary materials for the biography of two archaeologists — Dr. Anastasia Mantsevych from Leningrad (1899—1982) and Dr. Maria Viazmitina from Kyiv (1896—1994). The documents are retained in Maria Viazmitina’s personal fund (N 34) in the Scientific Archive of the Institute of Archaeology of NASU.
 Among 126 letters from A. Mantsevych to M. Viazmitina 43 are selected for fragmentary publishing. These letters show us the personality of Anastasiia Mantsevych during the time period from 1952 to 1982. Letters demonstrate what thoughts, ideas and reflections stayed behind her published papers, behind her confidence at the scientific conferences during public polemics. Letters discover a strong individual and a sensitive human being at the same time, making essential addition to her scientific portrait.
 Through the letters the article also gives a review of scientific life in the State Hermitage Museum (Leningrad) and in the Institute of Archaeology (Kyiv). Correspondents point and discuss the significant museum exhibitions and sensational archaeological discoveries, share their plans about visiting main scientific conferences and congresses. Among the discussed topics are «Treasures of Tutankhamun tomb» in Leningrad (1974) and in Kyiv (1975); exhibition exchange between British Museum and State Hermitage in 1979 («The Siberian Collection of Peter I» and «The Oxus treasure»); Dr. Yuri Boltryk’s excavations of Oguz tomb in 1980, Borys Mozolevski’s and Halyna Kovpanenko’s findings of that period, Oleksandr Leskov’s findings in the tombs of the North Caucasus. There are also reflections about Professor Manolis Andronikos’ findings — the tomb of Macedonian kings near Vergina settlement in Northern Greece and Viktor Sarianidi’s findings of «Bactrian Gold» in Afghanistan.
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Rahman, Adytira, and Mochamad Ardi Setyawan. "RELIGIOUS TOURISM DEVELOPMENT MODEL IN BANYUWANGI." International Journal of Applied Sciences in Tourism and Events 4, no. 2 (2020): 95–108. http://dx.doi.org/10.31940/ijaste.v4i2.1717.
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This study aims to: 1) To identify and inventory the distribution of religious sites in Banyuwangi Regency; 2) Developing religious tourism models in Banyuwangi Regency; 3) Determine the right development strategy for religious tourism in Banyuwangi Regency. The data obtained was validated by using triangulation of data, researchers, theory and methodology. While the data analysis technique uses qualitative data analysis techniques which include data collection, data reduction, data presentation, and drawing verification. And the SWOT analysis which includes the preparation of the IFAS (Internal Factor Analysis Summary) matrix and the EFAS (External Factor Analysis Summary) matrix which is followed by the preparation of the SWOT matrix. This research is very important to be carried out on the basis of analysis, namely: 1) Banyuwangi stores many religious sites that have the potential to be developed as a tourist attraction; 2) Many religious sites are damaged and not maintained and the history of the document is not documented; 3) Religious sites in Banyuwangi Regency starting from the classical Hindu-Buda period to the Islamic period; 4) The existence of the phenomenon of Indonesian people has a unique motivation to travel that is to package a tour in the form of religious travel. The results showed that Banyuwangi has many religious sites that have the potential to be developed into religious tourism objects, including: 1) the Lingga and Yoni relics in Jambewangi; 2) Alaspurwo; 3) Rowu Bayu Site; 4) Ompak Songo; 5) Aningpatih Site; 6) Kawitan Sites; 7) Goa Site at Alaspurwo; 8) Image Worship Site; 9) Goa Maria; 10) Tomb of Sayid Yusuf; 11) Tomb of Mbah Dowo; 12) Tombs of the Regent of Banyuwangi; 13) Konco Hoo Tong Bio; 14) Tomb of Jogopati Rempeg; 15) Sri Tanjung Well; 16) Mbah Kopek's Grave; 17) Giri Salaka Temple.
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Xu, Jennifer. "Commentary on “The Collective Lamentation of the Raggio Tomb”." Academic Medicine 94, no. 7 (2019): 991. http://dx.doi.org/10.1097/01.acm.0000574980.27261.3a.
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Manacorda, Daniele. "Dorian Borbonus: Columbarium Tombs and Collective Identity in Augustan Rome." Gnomon 89, no. 1 (2017): 59–64. http://dx.doi.org/10.17104/0017-1417-2017-1-59.
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Verger, Stéphane. "Une tombe à char oubliée dans l'ancienne collection Poinchy de Richebourg." Mélanges de l’École française de Rome. Antiquité 108, no. 2 (1996): 641–91. http://dx.doi.org/10.3406/mefr.1996.1957.
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Latifundia, Effie, and Sudarti Prijono. "SITUS TRADISI BERLANJUT DI BUAHDUA SUMEDANG." PANALUNGTIK 1, no. 1 (2018): 15–26. http://dx.doi.org/10.24164/pnk.v1i1.4.
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The prehistoric tradition that still continues today is the megalithic tradition. Therefore the megalithic tradition is a system of sustainable cultural values or so-called traditions continue. Characteristic of megalithic tradition is ancestor worship or ancestral spirit. Until now, some villages in the area of Buahdua-Sumedang megalithic tradition still continues and can not even be separated from the life of the community supporters. The purpose of this study to explore the sites of tradition continues in the life of the people of Buahdua and surrounding areas even though Islam has grown and embraced. This research is conducted by survey method to collect information and describe the forms of cultural relation with megalithic tradition. The results show that although Islam has grown and adhered to, but the worship of ancestors as local religious understandings before Islam developed still continues. The form of simple ancient tombs with erect stone tombstone, petilasan / tread and even a collection of large stones irregular stone until now still visited for the worshiped or pilgrimage.Keywords: megalithic tradition, tomb, pilgrimage.
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Jefferson, Lee M. "Columbarium Tombs and Collective Identity in Augustan Rome by Dorian Borbonus." Journal of Early Christian Studies 24, no. 4 (2016): 610–11. http://dx.doi.org/10.1353/earl.2016.0049.
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Hope, Valerie. "Dorian Borbonus, Columbarium Tombs and Collective Identity in Augustan Rome. 2014." Klio 100, no. 1 (2018): 367–69. http://dx.doi.org/10.1515/klio-2018-0028.
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Hamka, Hamka, Darman Manda, and Najamuddin Najamuddin. "PERILAKU PEZIARAH PADA MAKAM SYEKH YUSUF DI KABUPATEN GOWA." Social Landscape Journal 5, no. 1 (2024): 9. http://dx.doi.org/10.56680/slj.v5i1.59993.
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This study aims to (i) analyse more deeply the causes of the motivation of pilgrims to visit the Sepulchre of Sheikh Yusuf and (ii) analyse and explain further the shape and behavior of Pilgrims of the Sepulation of Shah Yusuf in Gowa district. The type of research is descriptive by using qualitative approaches with methods of phenomenological analysis, as well as using primary and secondary data. Data analysis techniques include data collection, data reduction, data presentation, conclusion withdrawal and verification. The results of this study show that: (i) Pilgrims may see a visit to the tomb of Sheikh Joseph as an opportunity to purify the soul, improve the quality of life, and spiritual growth. The concept of a baraka or blessing of a sanctuary, as well as love and seeking spiritual enlightenment and obtaining bliss from religious figures. Visiting the Sepulchre of Sheikh Yusuf is also part of the religious identity of individuals and groups. The interaction with the symbols, rituals, and experiences in the tombs reinforces the religious identity of the pilgrims. (ii) The diversity of the forms of pilgrimage performed by pilgrims, as well as reflecting the complexity of relations between religious and cultural values in their religious practice, giving offerings, or following certain ceremonies, as an expression of spiritual need and adherence to religious teachings or social traditions. Emphasis on Peter L. Berger's Theory of Social Construction The ritual of pilgrimage to the tombs of Sheikh Yusuf as a form of externalization, plays a role in preserving and communicating the meaning of religion, as well as building and strengthening the religious identity of individuals and groups.
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ABT, Andi Alfian, Fathurrahim Fathurrahim, and Agusman Agusman. "PENGEMBANGAN POTENSI WISATA RELIGI MAKAM MEDANA SEBAGAI WISATA ALTERNATIF DI KABUPATEN LOMBOK UTARA." Journal Of Responsible Tourism 2, no. 2 (2022): 403–14. http://dx.doi.org/10.47492/jrt.v2i2.2176.
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This research concerns the development of the potential of Medana tomb religious tourism as an alternative tourism in North Lombok Regency. The purpose of this study was to describe the development of the potential of Medana tomb religious tourism as an alternative tourism in North Lombok Regency. The research method used is descriptive qualitative with the research location in the Medana tomb. The data collection technique used observation, interview and documentation techniques related to potential development. Data analysis techniques used are data collection, data presentation, data reduction and drawing conclusions. The results of this study indicate that the potential development in the Medana tomb has not met the 4A components, namely attractions, accessibility, amenities and ancilarray. However, there are several existing components such as attractions and ancilarrays, but they have not been developed optimally due to lack of coordination from related institutions so that it becomes an obstacle in the development of the Medana tomb. Meanwhile, the Medana tomb has met the criteria of alternative tourism where alternative tourism prioritizes biotic and abiotic environmental aspects, namely with the taboo that should not damage the environment in the Medana tomb.
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Malone, Caroline, Simon Stoddart, Anthony Bonanno, et al. "Mortuary Ritual of 4th Millennium bc Malta: the Zebbug Period Chambered Tomb from the Brochtorff Circle at Xaghra (Gozo)." Proceedings of the Prehistoric Society 61 (1995): 303–45. http://dx.doi.org/10.1017/s0079497x0000311x.
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As part of the research of the joint Anglo-Maltese project on the island of Gozo, a Zebbug period rock-cut tomb was discovered in the south-east corner of the Brochtorff Circle. The integrity of this tomb and the interdisciplinary approach applied to its study make it a unique find from the Maltese islands and rare within the southern central Mediterranean.The article presents the stratigraphy, pottery, stone, shell and bone artefacts, skeletal remains, animal bone, molluscan samples, and radiocarbon dates from the tomb. At the same time the significance of the tomb for the formative phases of collective burial, exchange and symbolic processes in the central Mediterranean and the origins of Maltese insularity is explained.
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Saerozi, Muh. "TEKNIK PEMBELAJARAN KOLABORATIF UNTUK MEMANDIRIKAN CALON JAMAAH HAJI PADA KELOMPOK BIMBINGAN HAJI MASJID ISTIQAMAH UNGGARAN." INFERENSI 6, no. 2 (2015): 45. http://dx.doi.org/10.18326/infsl3.v8i1.45-67.
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This quantitative research is intended as part of alternative solution for the Hajj at Masjid Istiqomah Ungaran in 2013. The research is focused on the technique on how to make the Hajj tobe self-reliance. Observation and interview are the technique on collecting the data through inductive approach. The finding shows (1) being self-reliance for the Hajj on religious activities and travel are not individual but collective; (2) improving one self-reliance not only require one but also collaborative teaching technique. (3)this collaborative technique will be effective when there is a support from the participant with different educational backgroundand the organizer who knows the participant as an adult.
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Papadimitriou, Nikolas. "THE FORMATION AND USE OF DROMOI IN EARLY MYCENAEAN TOMBS." Annual of the British School at Athens 110 (November 2015): 71–120. http://dx.doi.org/10.1017/s0068245415000052.
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The paper examines how the dromos emerged as an architectural feature in Mycenaean tombs and why it became the standard type of access device. It focuses on collective tombs with lateral entrances of LH I and transitional LH I/IIA date in mainland Greece, but considers also a number of MH tombs with side entrances. The first part discusses the architectural evidence. The second part examines permanent installations and evidence of possible ritual activities from dromoi. The third part explores the symbolic and performative aspects of dromoi. It is argued that the dromos was not an integral part of Mycenaean funerary architecture from the very beginning, but came about gradually out of a long process of experimentation, which originated in MH tumuli and was completed in late LH I or LH I/IIA tholoi and chamber tombs. This process merged different building traditions and combined practical considerations with new ritual needs arising at a period of intense social and cultural change.
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Kalinowski, P., F. Both, T. Luhmann, and U. Warnke. "DATA FUSION OF HISTORICAL PHOTOGRAPHS WITH MODERN 3D DATA FOR AN ARCHAEOLOGICAL EXCAVATION – CONCEPT AND FIRST RESULTS." International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLIII-B2-2021 (June 28, 2021): 571–76. http://dx.doi.org/10.5194/isprs-archives-xliii-b2-2021-571-2021.
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Abstract. Through the destruction of war, most of the documents of an archaeological excavation from 1934 – 1939 of a megalithic tomb in north-west Germany have been destroyed irretrievably. Fortunately, more than 500 historical pictures have been preserved, which visually document the excavation situation at that time. Parts of the image collection are preserved on fragile glass plates that are difficult to preserve and have to be digitised urgendly. A method for digitising these glass plates will be presented first. With the help of the digitised historical images, the excavation situation at that time shall be reconstructed. Since a reconstruction based only on the historical images is not possible, the current state of the megalithic tombs has been recorded with modern measuring technology and a 3D model has been calculated. The aim is to fuse the historical images with the modern 3D model. For this purpose, different possibilities of linking the data are presented. As first results, point clouds calculated by Structure from Motion and the orientation of historical images in relation to the modern 3D model using direct linear transformation are shown. The hybrid model of historical and modern data will be used for archaeological interpretations of the excavation.
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Prahyadsap, Thanachot, and Abdulroning Suetair. "Muslims in Koh Yao Noi: Different Perspectives on Tombs (Qubur)." Asian Journal of Arts and Culture 22, no. 1 (2022): 254453. http://dx.doi.org/10.48048/ajac.2022.254453.
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This article is part of the study entitled with an aim to study the meaning creation of the history and background of the Muslims in Koh Yao Noi. Research papers and the field using techniques. The research method in ethnographic cultural anthropology for 6 months was based on five data collection processes. Documentary Research, Informal Interview, In-depth Interview, Participant Observation, and Focus Group, analytic induction was used and the analysis was done by typological analysis. The results of the study of the tomb guard rites revealed that the rituals evolved from gift the reward of good deeds to the deceased person, not Tawassul. The tombs guard rites as a consequence of the controversy over the dedication of merits to the dead. The Salafi group considers unable to act. Because there is no evidence from the text to support and adhere to the viewpoint of the ancestor's scholars (Salaf). The Sufi group from the Santisuk Pondok Institute and most villagers think that able to do. Because of deductive reasoning (Qiyas), It’s considered the tradition of the ancestors, and it is adhering to the resolutions of later scholars (Khalaf). However, despite differing opinions, this did not lead to serious conflicts. because both groups still maintain their identity each party tries to avoid mentioning such issues.
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Saville, Alan, John A. J. Gowlett, and Robert E. M. Hedges. "Radiocarbon dates from the chambered tomb at Hazleton (Glos.): a chronology for neolithic collective burial." Antiquity 61, no. 231 (1987): 108–19. http://dx.doi.org/10.1017/s0003598x0007263x.
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The social organization of prehistoric British societies has been a busy interest recently, with the hypothesis that the Neolithic was characterized by lineage societies, very likely egalitarian in character, whose dead were placed into communal ‘tombs for the ancestors’. But how secure is the evidence for burial in chambered or unchambered long barrows over many generations? Hazleton provides the key example, for it is the first neolithic burial-site to benefit from the full resources of AMS dating and the new calibration.
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Chambon, Philippe. "Les pratiques funéraires dans les tombes collectives de la France Néolithique." Bulletin de la Société préhistorique française 97, no. 2 (2000): 265–74. http://dx.doi.org/10.3406/bspf.2000.11091.
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Said, Nurzalma Alfianti, La Niampe, and Akhmad Marhadi. "POTENSI WISATA BUDAYA BENTENG BOMBONAWULU KECAMATAN GU KABUPATEN BUTON TENGAH." Jurnal Penelitian Budaya 6, no. 2 (2021): 110. http://dx.doi.org/10.33772/jpeb.v6i2.18758.
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The purpose of this study is to describe and analyze the potential for historical tourism and cultural tourism in Fort Bombonawulu. The theory used in this study refers to the concept of sustainable tourism by Muller, namely 5 things that must be considered, including: healthy economic growth, the welfare of local communities, not changing natural structures and protecting natural resources, community culture that grows healthily and maximizes satisfaction. traveler. The method used in this research is qualitative research methods. Data collection techniques in this study were observation, interviews, documentation study, and triangulation of data sources. The research data was studied using qualitative descriptive techniques. The results of the analysis in this study indicate that Fort Bombonawulu has tourism potential both historical tourism marked by the presence of several ancient tombs (kobuhu), mosques (masigi), flags (tombi), galampa daduwali, lawa and also bastion, and cultural tourism which includes several events such as the bongkaa tau cultural festival, the kakadhiuno bukuno kamokulano liwu ritual, and the kadhiuno liwu / kabhiano liwu ritual which presents cultural attractions such as linda mboreranga, mangaru, pokalapa, kabhanti gambusu, andoro-andoro, latotou, as well as traditional culinary that can attract many visitors or traveler. The bombonawulu fort site has the potential for cultural history tourism, both tangible and intangible.Keywords: Fort Bombonawulu, culture, culinary, tourism, history.