Nos travaux ont un double objectif : (1) analyser conjointement les indicateurs afin de qualifier la relation entre leurs développements d’après les sollicitations fonctionnelles ; (2) étudier les modes d’exécution des activités d’un ensemble funéraire collectif vauclusien, l’hypogée des Boileau. Nous avons élargi cette étude à l’échelle départementale avec quatre gisements funéraires : les hypogées du Capitaine et de Roaix et le dolmen de l’Ubac. Le but est d’appréhender l’homogénéité ou la spécificité des comportements entre sujets et séries grâce aux différents indicateurs sur la majorité des os longs. L’étude des adaptations structurales a bénéficié de l’approche tomographique. Aucune relation directement due aux sollicitations n’a été mise en évidence entre les indicateurs.Les activités des sujets de l’hypogée des Boileau sont bilatérales et la pratique d’activités spécialisées n’a pas été mise en évidence. Les femmes ont un investissement physique similaire à celui des hommes pour le membre supérieur avec toutefois quelques différences comportementales. Les hommes sont plus mobiles et la posture récurrente du membre inférieur est différente par rapport aux femmes. La posture accroupie a été observée chez les deux sexes. Nous proposons l’existence d’une division sexuelle des tâches.La comparaison inter-échantillon indique une homogénéité comportementale avec quelques nuances selon les sites concernant principalement la posture du membre inférieur et les muscles sollicités du membre supérieur. Nos travaux apportent un nouvel éclairage sur les indicateurs de l’activité et le comportement des populations du Néolithique final. / Our work has two aims. First, the joint analysis of the indicators in order to qualify the relationship between their developments based on the mechanical loads. Then, the study of the behavioral patterns of one collective funeral deposit in Vaucluse: the hypogeum of Boileau. Then, we expand the study at the departmental scale while comparing four funeral deposits: the Capitaine and Roaix hypogeums and the dolmen of the Ubac. The goal is to apprehend the homogeneity or the specificity of behaviors between subjects and samples through the various indicators thanks to the long bones. No relationship due to mechanical loads aroused between the indicators. Their developments are not influenced by the presence of another one and do not infer it. Indicators bring complementary information on a global skeleton or a smaller scale.The activities of the Boileau hypogeum subjects are bilateral and specialized activities is difficult to prove. Males have a physical investment equal to females for the upper limb with a few behavioral differences. Men are more mobile and their recurring postural mode for the lower limb is different. The squatting posture is common for both sexes. We propose a sexual division of labor.Inter-samples stressed a behavioral uniformity with a few nuances depending of the samples along the postural mode of the lower limb and the solicited muscles of the upper limb. The terrain has no real impact on the robusticity of the lower limb for all the samples. The artifacts in the burials cannot be used to reconstruct the behavioral patterns.Our work shed light on occupational markers and the data behavioral patterns of late Neolithic populations.

The purpose of this thesis is to analyse the pins from Bunge church, in order to investigate how what they can tell us about the burials inside the church. During the post medieval and early modern period pins were used to fasten the burial shrouds, and to stabilize the fabric on the inside of the coffin lids. Therefore these pins appear in grave contexts, and thus offer possibilities for interpretation of burials. The pins have been ordered according to the shape of the needlehead. A total of 697 pins have been analysed, amongst which four main pin types have been detected. The next step in the study was a chorological study where the pins positions were analysed in comparison to other finds such as craniums and coffin handles. Comparisons were also made with the placement of wall paintings, furnishings and the natural light intake in the church. The spatiality and dating of the pins have been used for the interpretation of the graves temporal and physical placement.

For many years Swedish archeologists have stumbled upon domestic cat remains in the Viking age graves. Most of the graves in this paper come from southern Sweden and Mälaren Valley where many finds have been studied. The questions are how much of the cats is left in the grave material, what kind of grave goods were deposited with the dead, if cats are usually buried either with men or women and what the combinations of all the different animal species that cats were buried with can tell us. The theory in this work is concerning human - animal relations between the vikings and their cats with the weight on antropocentrism. The point of the mentioned theory in this paper is to provide answers to what cats could mean in the viking burial ritual context. 17 grave fields have been analysed for this work with the biggest part of them located in the Mälaren Valley regions (14 grave fields), and 3 in southern Sweden. The result of this study implies that cats in the analysed Mälaren Valley and southern Sweden graves were buried with wealthy people like aristocrats and merchants. They were also seen as exotic pets during their lifetime. The cats were usually buried with other animals like dogs, horses and chickens which all propably had a status of sacral animals during viking age. Cats' remains condition is also brought up as the felines were found either as partial or full/ almost complete skelettons. Analysis results also imply that cats were buried as often with men as with women and there are also rare cases of child burials with these animals.

Qu’est-ce qu’un cimetière ? La question parait triviale, pourtant depuis plusieurs années elle fait l’objet d’un débat de la part des historiens qui cherchent à déterminer si l’avènement du christianisme est venu modifier en profondeur le rapport que les vivants tissent avec leurs morts.Dans une première partie, le propos consiste à analyser la parole de saint Augustin dans la mesure où celle-ci est considérée comme fondatrice de la doctrine chrétienne en matière d’usages funéraires. Dans cette perspective, le traité qu’Augustin consacré spécifiquement à cette question, le De cura gerenda pro mortuis, est relu à la lumière du système onto-théologique que saint Augustin a construit tout au long de sa vie. Loin d’être un simple guide de bonnes pratiques à l’usage des chrétiens, le De cura apparaît comme un développement de ce système. Augustin y examine la question de la place qui revient aux corps dans la relation qui lie les vivants aux morts. La construction même du De cura désigne le corps comme l’objet qu’Augustin met au cœur de sa réflexion.Empruntant la piste désignée par Augustin, le propos s’applique dans un deuxième temps à comprendre le rôle que tient le corps dans la ritualité funéraire telle qu’elle se laisse saisir dans les sources écrites et archéologiques de l’Antiquité latine et des premiers siècles du Moyen Âge. La relecture de ces sources permet de restituer une suite de gestes funéraires qui composent un véritable cycle au travers duquel la mort d’autrui est mise en forme afin que chacun puisse reconnaître qu’elle a eu lieu. A l’aide de la philosophie, en particulier la phénoménologie, il devient possible de constater qu’il ne s’agit pas seulement d’inscrire le mourir d’autrui dans le temps, mais qu’il s’agit aussi de l’inscrire dans l’espace, c’est-à-dire dans un lieu, ce qui se joue précisément dans l’installation du mort dans un tombeau. Trouver un lieu pour le mort ne signifie pas l’éloigner de la communauté des vivants, mais au contraire l’y inscrire afin que les vivants puissent établir une relation avec lui. Or, ce sont précisément les modalités de cette relation, qui passent par la médiation du tombeau et donc à travers lui par la médiation du corps, qui ne s’accordent pas avec la philosophie de saint Augustin. En définitive, la réunion des sépultures auprès des édifices incarnant la communauté chrétienne signe la faillite de la parole augustinienne devant le souci des membres de cette communauté de faire entrer les morts, corps et âmes, dans la Cité de Dieu. / What is a graveyard ? The question seems rather trivial, however for several years historians have debated numerous time on the subject and seek to determine whether the advent of Christianity has profoundly changed the relationship of the living with the dead.in the first part the purpose is to analyze the word of St. Augustine to the extent that it is considered as a foundation of the Christian doctrine in terms of funeral practices. In this perspective, Augustine's treatise devoted specifically to this question, the De cura gerenda pro mortuis, is re-examined in the light of the ontological-theological system that St. Augustine built throughout his life. Far from being a simple guide to good practices for Christians, the De Cura appears as a development of this system. Augustine examines the question of the place of the body in the relationship between the living and the dead. The very construction of the De cura designates the body as the object that Augustine places at the heart of his reflection.Borrowing the track designated by Augustine, the second part of this thesis is about understanding the role of the body in funerary ritual as it is grasped in the written and archaeological sources of Latin antiquity and the first centuries of the Middle Ages. A fresh examination of these sources makes it possible to restore a series of funeral rites that compose a real cycle through which the death of others is shaped so that everyone can recognize that it has taken place. With the help of philosophy, in particular phenomenology, it becomes possible to note that it is not only a question of recording the death of others in time, but that it is also about inscribing it in space, that is to say in a place, which is precisely what is intended by the act of burying the dead in a tomb.Finding a place for the dead does not mean moving them away from the community of the living, but on the contrary assigning them a place so that the living can establish a relationship with them. Indeed, it is precisely the modalities of this relationship, which pass through the mediation of the tomb and therefore through it through the mediation of the body, which do not fit in with the philosophy of St. Augustine.Ultimately, the meeting of burials with the buildings embodying the Christian community, confirms the failure of the Augustinian word before the concern of the members of this community to bring the dead, body and soul, into the City of God.

Untersucht werden mitteldeutsche Gräber der Kulturen mit Schnurkeramik, die Artefakte aus organischem Hartmaterial enthalten. Die Artefakte werden typologisch gegliedert und Betrachtungen zu Technologie, chronologischer Stellung sowie Verbreitung im Arbeitsgebiet angestellt. Am Beispiel zweier ausgewählter Typen wird überprüft, ob Korrelationen zwischen deren Anordnung im Befund, Grabformen sowie Alter und Geschlecht der darin Bestatteten bestehen. / The author analyses graves of the Corded Ware in Central Germany, which are containing artefacts made of organic hard material. These artefacts were typologically classified and their technology are regarded as their chronological and spatial distribution. On the instance of two types the author tests the correlation between their positions in the graves, the grave-types and sex and age of the skeletons.

For the last 200 years, 6 wagons of the same Celtic inspired wagon type have been found in Denmark: two in a bog, two in a grave each, and two in a house each. This wagon type is called the Dejbjerg wagons, named after the two most known wagons in the category; the ones found in the bog called Præstegårdmose in Dejbjerg, Denmark. The purpose of the essay is to study the Dejbjerg wagons and their relation to the four-wheeled wagons of the Celtic Europe, the contacts between Denmark and Central Europe, and examine what the purpose, or rather the use, of the wagons’ deposition was – if they even had any. To be able to do this, action-based ritual theory – a theory popularised by Catherine Bell – has been used. The essay is concluded in that the way the wagons have been deposited must have meant something for the prehistoric Danish people, and the motifs and ornaments seen on the Danish wagons have a clear Celtic influence, which leads to the conclusion that the prehistoric Danish people must have had contacts in one way or another with the Celts.

The purpose of this thesis is to analyse the relationship between grave goods and the identity of buried individuals. The interpretation of sex and gender, as well as gendered grave goods in Late Iron Age Scandinavia, is of a particular focus. A comparative analysis of 163 graves was carried out using an intersectional theoretic perspective, statistical analysis, and a database, with the Lovö cemeteries serving as the case study. The results of this analysis revealed certain patterns and variances that demonstrate a relationship between the grave goods assemblages that were chosen and aspects of an individual’s identity, including gender for some grave goods, but a lack of a correlation for other grave goods. Thus, it concluded that “normal” burials are influenced by factors such as facets of one’s identity, community standing and social status, familial ties and kinship, and lived experiences, with each grave tailored to suit the individual, and that gender as a whole has little influence on how a burial is constructed. / Syftet med detta examensarbete är att analysera sambandet mellan gravgods och begravda individers identitet. Tolkningen av kön och genus, samt könsbestämda gravgods i yngre järnålders Skandinavien, av särskilt fokus. En jämförande analys av 163 gravar genomfördes med ett intersektionellt teoretiskt perspektiv, statistisk analys och en databas, med Lovö kyrkogårdar som fallstudie. Resultaten av denna analys avslöjade vissa mönster och varianser som visar ett samband mellan de gravgodssammansättningar som valts ut och aspekter av en individs identitet, inklusive kön för vissa gravgods, men en brist på en korrelation för andra gravgods. Således drog den slutsatsen att "normala" begravningar påverkas av faktorer som aspekter av ens identitet, samhällsställning och social status, välbekanta band och släktskap och levda upplevelser, med varje grav skräddarsydd för att passa individen, och att kön som helhet har liten påverkan på hur en begravning är uppbyggd.

No description available.

This thesis investigates if there is any age segmentation among child burials. This is done through a spatial analysis, to better understand children in a mortuary space. The two cemeteries that will be investigated are the Wall of the Crow in Late Period Giza and the so-called Upper Necropolis in Saqqara during the Ptolemaic Period. The study includes 83 child burials from Saqqara and 73 child burials from Giza, of newborns to children of 14 years of age. This is achieved by deconstructing the data available to clarify the bond that exists and/or does not exist between the burials. In addition, child mortality and burial customs will be discussed to better understand burial rates in comparison to mortality rates. Finally, to understand properly the cemetery space, and children as a sub-set in it, the wider constructed landscapes are considered. The outcome of this thesis was that no cemetery had any age segmentation. / Den här uppsatsen utforskar om det finns någon ålderssegmentering bland barngravar. Detta utförs genom en rumslig analys för att bättre förstå barn i begravningsutrymmet. De två begravningsplatserna som undersöks är Wall of the Crow under Sentiden i Giza och den så kallade Övre Nekropolen i Saqqara, daterad till Ptolemeiska Riket. Studien inkluderar 83 barngravar från Saqqara och 73 barngravar från Giza, från nyfödda till 14 års ålder. Detta uppnås av att rekonstruera den tillgängliga data för att klargöra bandet som finns/inte finns mellan gravarna. Dessutom kommer barnadödlighet och begravningsseder diskuteras för att bättre förstå gravarna i jämförelse med dödlighet. Slutligen, för att förstå begravningsutrymmet bättre och barnen som en del av det, kommer de bredare konstruerade landskapen beaktas. Resultatet av uppsatsen var att ingen av begravningsplatserna hade någon ålderssegmentering.

The Burns Site, located in Cape Canaveral, Florida, is an ancient burial mound that presents a unique archaeological puzzle characterized by its distinctive mortuary practice known as 'radial burials.' This paper explores the origins and significance of radial burials within the broader framework of indigenous mortuary practices in Florida, from the Late Archaic through the Malabar II period (750 – 1565 AD). The research investigates and cross-references previous studies on ancient burial mounds in the Southeastern United States using quantitative and qualitative analysis. The study aims to gain insights into the cultural, social, and historical contexts that shaped the Burns Site by comprehensively examining burial patterns across Florida and the Southeastern United States, including Louisiana, Georgia, and North and South Carolina. The study highlights a correlation between the burial pattern and the Southeastern Ceremonial Complex, evident through physical evidence such as copious amounts of lightning whelk and other symbolism found at the radial burial sites. The research aims to prove that the radial pattern did not emulate the spoke of a wheel but the culturally significant lightning whelk shell and its fundamental counterclockwise spiral shape. Analysis based on the Attributes Table concluded that the radial burial practice is a uniquely Florida Indigenous burial practice found in mounds made from coastal elements between 500 AD - 1565 AD. The findings revealed frequent similarities between artifact assemblages in radial mound sites and Southeastern Ceremonial Complex Sites.