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By investigating the metaphorical connection between bloodletting and the act of writing and drawing, this thesis examines the effects and potential dangers of bearing witness and recording witness testimonials as it is experienced by first-generation and second-generation Holocaust witnesses/authors respectively. Primo Levi’s works as well as biographical records documenting his life and death are examined as the primary sources for the analysis of the survivor or first-generation witness/author. Art Spiegelman’s graphic novels Maus and Maus II provide the source materials for the exploration of the second or ‘postmemory’ generation’s experience with recording their own inherited transgenerational trauma. To support this metaphorical and theoretical framework, I will engage the theories of Janet McCord and her study on suicide and Holocaust survivors as well as employ the works of Sigmund Freud, Dominick LaCapra, Cathy Caruth and Marianne Hirsch in relation to their work on cultural trauma and memory. / Graduate

The lintels of Yaxchilan Structure 23 seem to be a demonstrable case wherein specific symbols are singled out and deliberately used in an ordered sequence. Taken together as a unified series, Yaxchilan Lintels 24, 25, and 26 summarize the multi-step process of royal autosacrifice. An iconographic study of the huipil patterns depicted on these lintels yields a better understanding of complex bloodletting iconography and the way in which depictions of ceremonial autosacrifice reinforce Classic Maya beliefs relating to the divine role of Maya elite in eliciting communion with the gods and the subsequent rebirth of the cosmos. The rich iconography of the lintels gives depth to our understanding of importance of royal bloodletting on a cosmic level. Their detailed imagery clarifies what seems to have occurred during each step of the ritual process. The events and symbolism depicted on the three lintels build from each other to form a unified iconographic whole centered on the rebirth of the gods and the cosmos through royal autosacrifice. Iconographic changes from one lintel to the next communicate the pervasiveness of cycles of death and rebirth in Classic Maya cosmology. The symbolism of each lintel communicates the interrelatedness of death and rebirth, while underscoring the role of the ruler in initiating cosmic renewal through autosacrifice. As Yaxchilan Lintels 24, 25, and 26 present themselves in an interrelated series, the subtle differences within the iconography from one lintel to the next represent important progressions within cycles of death and rebirth, elucidating the significance of certain steps within the royal bloodletting ritual and the cosmic rebirth that takes place as a result. As a set, the combined iconographies present on the queen's huipil—crosses, flowers, and toads—epitomize the objective of the ritual, namely rebirthing the cosmos and the gods through the sacrifice of divine blood.

本創作以攝影作為創作形式，紀錄了台灣愉虐社群「皮繩愉虐邦」中的一群放血實踐者，其所進行的一次放血實踐活動，以及平日生活的場景。本創作的目的在於，以攝影呈現放血實踐者的另類身體感探索，彰顯非主流身體之美之外，並透過有策略地傳佈此類影像，或許能夠挑戰社會對個人身體的規訓，進而拓展社會中多元性別氣質、情慾實踐、身體樣貌並存等議題的言論空間。 本創作論述中，提供了歷史上關於放血的文獻記載、台灣愉虐社群介紹、放血實踐者之描述，與放血活動之田野觀察等關於本創作紀錄之主題的描述；也探討了身體感與身體規訓之文獻探討、攝影之理論研究、攝影傳遞真實的反思，以及觀眾抗拒心理等與本創作相關議題的文獻資料；最後，本論述紀錄了創作執行過程、創作呈現的規劃與成果，以及觀眾的回饋意見。 / This series of documentary photography of a group of “bloodletting” practitioner’s daily life and an event of bloodletting aim at the manifestation of an alternative beauty of human body, and a different way to explore “corporéité.” The thesis includes the review of the writings about “corporéité” and “l’image du corps” by Merleau-Ponty and the studies about the discipline of the body by Foucault, and the discussion about the connotation in photography. In addition, preparation and execution for two exhibitions of the photography works, and feedbacks from exhibition visitors are also included in the dissertation.

La ville préhispanique de Cantona, située dans la vallée d’Oriental dans l’état de Puebla au Mexique, atteignit sa première apogée culturelle entre 150 av. J.C. et 600/650 A.D. Durant cette période, des complexes cérémoniaux comprenant des groupes de pyramides-temples et des terrains de jeu de balle furent construits. Ces installations servirent au déroulement de nombreux rites au cours desquels les victimes de sacrifices étaient décapitées, démembrées, décharnées, écorchées, bouillies, brûlées et, dans certains cas, consommées. D’autres traitements du corps humain comportent l’inhumation d’individus en position assise et repliés sur eux-mêmes. Pour mieux comprendre le traitement mortuaire rituel des corps humains à Cantona, les découvertes faites sur place sont comparées aux données datant de la même époque obtenues dans trois régions voisines : la vallée de Mexico, Puebla-Tlaxcala et le golfe du Mexique. A partir de ces renseignements, on peut en déduire que la majorité des découvertes faites à Cantona sont les restes des dépouilles et offrandes provenant de rites destinés à la communication avec les dieux et à l’obtention de la fertilité, tandis que les dépouilles des individus en position assise appartiennent à des prêtres ou à des personnages religieux. / The prehispanic city of Cantona, located in the Valley of Oriental in the state of Puebla, Mexico, reached its first cultural apogee between 150 B.C. - 600/650 A.D. During this time, ceremonial complexes such as Temple Pyramid Groups and ballcourts were constructed. These served as the location for a number of rituals involving the beheading, dismemberment, defleshing, flaying, boiling, burning, and in some cases, the consumption of sacrifice victims. Other human body treatment included the burial of individuals in flexed seated positions. To better understand the ritual mortuary treatment of human bodies at Cantona, the finds are compared with data from three neighboring areas: the Valley of Mexico, Puebla-Tlaxcala, and the Gulf of Mexico. From this information, it can be deduced that most of discoveries at Cantona are the remains of rites dedicated to deity communication and fertility while those of individuals in flexed, seated positions belong to religious actors. / La ciudad prehispánica de Cantona, ubicada en el valle de Oriental dentro del estado de Puebla, Mexico, tuvo su primer apogeo cultural entre 150 a.ne. y 600/650 d.n.e. Durante ese periodo, se edificaron gran número de complejos ceremoniales tal como Grupos de Templo Pirámide y canchas de juego de pelota. Estas construcciones sirvieron como sitios rituales en donde se llevaron a cabo gran número de ritos, los cuales, en parte, consistían en decapitar, desmembrar, descarnar, desollar, hervir, quemar, y, en algunos casos, comer a las víctimas humanas de los sacrificios. En otros casos, los cuerpos humanos fueron encontrados en posición flexionada y sentada. Para entender mejor el tratamiento ritual de cuerpos humanos en Cantona, estos descubrimientos fueron comparados con información obtenida de tres regiones cercanas: el Valle de México, Puebla-Tlaxcala y la Costa del Golfo. Esto permitió deducir que la mayoría de los hallazgos en Cantona representan los restos de ritos dedicados a la comunicación con divinidades y a la fertilidad, mientras que los individuos encontrados en posición flexionada y sentada corresponden a sacerdotes o actores rituales difuntos.

La ville préhispanique de Cantona, située dans la vallée d’Oriental dans l’état de Puebla au Mexique, atteignit sa première apogée culturelle entre 150 av. J.C. et 600/650 A.D. Durant cette période, des complexes cérémoniaux comprenant des groupes de pyramides-temples et des terrains de jeu de balle furent construits. Ces installations servirent au déroulement de nombreux rites au cours desquels les victimes de sacrifices étaient décapitées, démembrées, décharnées, écorchées, bouillies, brûlées et, dans certains cas, consommées. D’autres traitements du corps humain comportent l’inhumation d’individus en position assise et repliés sur eux-mêmes. Pour mieux comprendre le traitement mortuaire rituel des corps humains à Cantona, les découvertes faites sur place sont comparées aux données datant de la même époque obtenues dans trois régions voisines : la vallée de Mexico, Puebla-Tlaxcala et le golfe du Mexique. A partir de ces renseignements, on peut en déduire que la majorité des découvertes faites à Cantona sont les restes des dépouilles et offrandes provenant de rites destinés à la communication avec les dieux et à l’obtention de la fertilité, tandis que les dépouilles des individus en position assise appartiennent à des prêtres ou à des personnages religieux. / The prehispanic city of Cantona, located in the Valley of Oriental in the state of Puebla, Mexico, reached its first cultural apogee between 150 B.C. - 600/650 A.D. During this time, ceremonial complexes such as Temple Pyramid Groups and ballcourts were constructed. These served as the location for a number of rituals involving the beheading, dismemberment, defleshing, flaying, boiling, burning, and in some cases, the consumption of sacrifice victims. Other human body treatment included the burial of individuals in flexed seated positions. To better understand the ritual mortuary treatment of human bodies at Cantona, the finds are compared with data from three neighboring areas: the Valley of Mexico, Puebla-Tlaxcala, and the Gulf of Mexico. From this information, it can be deduced that most of discoveries at Cantona are the remains of rites dedicated to deity communication and fertility while those of individuals in flexed, seated positions belong to religious actors. / La ciudad prehispánica de Cantona, ubicada en el valle de Oriental dentro del estado de Puebla, Mexico, tuvo su primer apogeo cultural entre 150 a.ne. y 600/650 d.n.e. Durante ese periodo, se edificaron gran número de complejos ceremoniales tal como Grupos de Templo Pirámide y canchas de juego de pelota. Estas construcciones sirvieron como sitios rituales en donde se llevaron a cabo gran número de ritos, los cuales, en parte, consistían en decapitar, desmembrar, descarnar, desollar, hervir, quemar, y, en algunos casos, comer a las víctimas humanas de los sacrificios. En otros casos, los cuerpos humanos fueron encontrados en posición flexionada y sentada. Para entender mejor el tratamiento ritual de cuerpos humanos en Cantona, estos descubrimientos fueron comparados con información obtenida de tres regiones cercanas: el Valle de México, Puebla-Tlaxcala y la Costa del Golfo. Esto permitió deducir que la mayoría de los hallazgos en Cantona representan los restos de ritos dedicados a la comunicación con divinidades y a la fertilidad, mientras que los individuos encontrados en posición flexionada y sentada corresponden a sacerdotes o actores rituales difuntos.

This thesis examines the medical content of Early Modern Swedish almanacs between the years 1608-1731. The aim of the study is to uncover the understanding of health, illness and the human body that is prevalent within the almanacs. This has been found to be strongly related to the medical paradigm of humorism, or Galenic Medicine. The almanacs also reveal the connection between the intellectual fields of medicine and astrology during the Early Modern Era, which I argue to be largely overlooked within the history of medicine in Sweden. Another central aspect of the study has been to analyze how the medical content and medical understanding changed during the studied period. The part of the almanacs called elections, were found to change quite drastically, and disappeared from the almanacs around 1700. When analyzing medical texts in the almanacs however, this change was not evident, indicating, among other results, that the relation between medicine and astrology remained.

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