>Magister Scientiae - MSc / The burial history, thermal maturity and petroleum generation history of the F-O Gas Field, Bredasdorp Basin have been studied using 3D basin and petroleum systems modelling approach. The investigated sedimentary basin for this study evolved around mid-late Jurassic to early Cretaceous times when Southern Africa rifted from South America. The F-O field is located 40 km SE of the F-A platform which supplies gas and condensate to the PetroSA ‘Gas to Liquid’ plant located in Mossel Bay. As data integration is an integral part of the applied modelling concept, 2D seismic profile and well data (i.e. logs and reports from four drilled wells) were integrated into a 3D structural model of the basin. Four source rock intervals (three from the Early Cretaceous stages namely; Hauterivian, Barremian, Aptian and one from the Late Cretaceous Turonian stage) were incorporated into the 3D model for evaluating source rock maturation and petroleum generation potential of the F-O Gas Field. Additionally, measured present-day temperature, vitrinite reflectance, source potential data, basin burial and thermal history and timing of source rock maturation, petroleum generation and expulsion were forwardly simulated using a 3D basin modelling technique. At present-day, Turonian source rock is mainly in early oil (0.55-0.7% VRo) window, while the Aptian and Barremian source rocks are in the main oil (0.7-1.0% VRo) window, and the Hauterivian source rock is mainly in the main oil (0.7-1.0% VRo) to late oil (1.0-1.3% VRo) window. In the entire four source rock intervals the northern domain of the modelled area show low transformation, indicated by low maturity values that are attributable to less overburden thickness. Petroleum generation begins in later part of Early Cretaceous, corresponding to high heat flow and rapid subsidence/ sedimentation rates. The Barremian and Aptian source rocks are the main petroleum generators, and both shows very high expulsion efficiencies. The modelling results however indicate that the younger Aptian source rock could be regarded as the best source rock out of the four modelled source rocks in the F-O field due to its quantity (i.e. highest TOC of 3%), quality (Type II with HI values of 400) and highest remaining potential. At present-day, ~1209 Mtons of hydrocarbons were cumulatively generated and peak generation occurred at ~43 Ma with over 581 Mtons generated. Finally, the results of this study can directly be applied for play to prospect risk analysis of the F-O gas field.

This study represents a contextualized analysis of the perimortem trauma and postmortem treatment of an assemblage (n=9) of naturally mummified individuals recovered from the Hets Mountain Cave in southern Mongolia. The assemblage dates AD 1434-1651, a period characterized by political instability and widespread conflict. Analysis of the trauma was completed utilizing radiological evaluation of 3D CT data. The perimortem trauma and postmortem treatment are contextualized within documentary and archaeological data on contemporary Mongolian mortuary and cultural practices to understand the social identities of these individuals. The trauma patterns are consistent with execution methods reserved for higher status Mongolians; the mortuary treatment is suggestive of a hybrid of Shamanistic and Lamaistic mortuary practices reserved for higher status Mongolians. These findings speak to the utility of case-study based analyses in complementing more top-down historical studies for understanding the effects of political instability and widespread conflict upon individuals during poorly documented time periods.

No description available.

Grave markers from St. Michael'ss Cemetery in Pensacola, Florida, were studied for evidence of ethnicity and acculturation. The 1,447 grave markers dating from 1870 to 1939 were used to test two hypotheses: 1) the grave markers for ethnic groups represented in the cemetery during the project's time period have identifiable sets of burial attributes; and 2) changes in the visible ethnic attribute sets show evidence of the acculturation of ethnic groups over time. Physical attributes pertaining to grave markers, and personal characteristics (e.g. sex, age) for the individuals inscribed upon the markers were collected for analysis. Historical sources were used to assign ethnicity to each marker by determining the ancestry of the individuals memorialized. Grave marker attributes for ten ethnic groups were examined. The statistical results indicate a correlation of ethnicity with marker attributes. Central Europeans had the most identifiable preferences including large markers, vertical markers, floral design motifs, and headstone molding. Other observable ethnic patterns include the use of family markers, non-marble materials, horizontal markers, relationship wording, and religious symbolism. Spatial analysis illustrates that ethnic markers were dispersed across the cemetery; this lack of segregation in the graveyard may be due to acculturation. However, the diachronic changes in burial identifiers cannot be clearly ascribed to the acculturation of immigrants. Use of marble materials and the height of markers diminished for all ethnic groups. Changes in the memorialization industry were likely contributing factors to differences in attribute selection over time. Therefore, while ethnic burial identifiers are statistically visible in the cemetery landscape, attribute changes are not exclusively caused by acculturation.

In today's death industry, many standard burial practices inhibit decomposition and ensure that land used for cemeteries has little ability for adaptation or improved ecological health of the site. Western culture has increasingly disconnected itself from death, often ignoring the inevitable until it is too late and making grief and mourning an isolating endeavor. This thesis seeks to address issues of climate and social resilience in death spaces, as well as creating an architecture that relieves the fear and disconnection to death and the mourning process prevalent in our society. The site is the former coal storage field of the Alexandria Power Generation Station in North Old Town, Alexandria, Virginia. The power plant was shut down in 2012, and has sat unoccupied, in part because pollution from the power plant has depleted soil nutrients and created a brownfield site. In this project, practices like Natural Organic Reduction (NOR), natural burial, and grave renewal are used to develop an adaptive site condition that embraces change and quite literally continues to build upon itself over time. Using the composted material from NOR on site will help restore the ecological health of the site by diluting the contaminated soil and create a method of phased layering to prevent overcrowding or filling up of burial plots. The architecture is designed to celebrate the natural processes of death, and to embrace the mourning process for those still living. As the visitor enters the building, they leave the "land of the living" and descend into the ground. As they travel through the building, natural light is gradually reintroduced to the interior spaces, and the visitor literally and metaphorically rises back out of the ground, as a symbol of healing and relief from their grief. Ceremonial spaces provide extensive views out over the site to connect both with the beautiful scenery of the Potomac River and the burial grounds surrounding the building, demonstrating a body's natural return to the earth after death. / Master of Architecture / In today's death industry, many standard burial practices inhibit decomposition and prevent sustainable land use of cemeteries. Western culture has increasingly disconnected itself from death, often ignoring the inevitable until it is too late and making grief and mourning an isolating endeavor. This thesis seeks to address issues of climate and social resilience in death spaces, as well as creating an architectural design that relieves the fear and disconnection to death and the mourning process prevalent in our society. The site is the former coal storage field of the Alexandria Power Generation Station in North Old Town, Alexandria, Virginia. The power plant was shut down in 2012, and has sat unoccupied, in part because pollution from the power plan has depleted soil nutrients and created a brownfield site. In this project, practices like Natural Organic Reduction (NOR), natural burial, and grave renewal are used to develop an adaptive site condition that embraces change and a more sustainable method of death care. Composted material from NOR used on site will help restore its ecological heath by diluting contaminated soil and creating a method of phased layering to prevent overcrowding or filling up of burial plots. The architecture is designed to celebrate the natural processes of death, and embrace the mourning process for those still living by providing views out over the site to connect with the beautiful scenery of the Potomac River and the burial grounds surrounding the building, demonstrating the body's natural return to the earth after death.

The thesis starts with the study of a Miao village in China, which is known as the center of the Miao culture. In Miao settlement landscape history, there is one feature that can be found in many cultures. The Fengshui Lin, also known as the Sacred Grove, protects the village. The ancient songs and tales of Miao show that the Fengshui Lin can be seen as the spirits of the ancestors (Wang, X. 2015). Since ancient times, Miao people have a tradition of respect for nature, and Fengshui Lin is the most important landscape element for them. It is not only part of the natural flexible border, but also associated with many social activities. Sacred groves are created and evolved through human acts and the long span of human history (Jackson J. B. 1980). They play an important role in many different cultures around the world. Sacred groves may reflect the culture of society as settings for specific functions, or serve as objects of worship for people to purify their souls and refresh their spirits. In burial grounds, there also are sacred groves which could be a place for praying and commemorating. Since sacred groves are seen as spirits of life, it is necessary to think about the relationship between sacred groves and burial grounds. The thesis focuses on the issue of what is sacred? How to make a grove sacred or create a sacred grove in burial grounds? What kind of scenario for the design? With the inspiration of the Fengshui Lin in Miao village, the project aims to create a sacred space with trees for people who lost their family or friends in local communities. My thesis addressed these questions through a design project for sacred groves in the local parks of Arlington, Virginia. With design criteria derived from case studies and literature review, my goal is to create neighborhood cemeteries in the local parks to bring people closer to life as well as death and to let people get the experience of mortality. / Master of Landscape Architecture / In many ancient societies, sacred groves were an essential aspect of life. In some cases, these groves encompass a large territory; in other cases they may be a few trees. These groves originated in the time following the introduction of agriculture. When societies evolving, sacred groves became not a piece of nature, but an institution that depending on custom, agriculture, and even the cycles of life. Sacred groves are a legacy for everyone. These sacred groves may reflect the culture of society, they are not merely symbols but dynamic and complex landscapes created as settings for specific functions. These sacred groves serve not only as totems of worship, but as moments or places where people purify their souls. Sacred groves surrounding or covering burial grounds have existed widely throughout the world (Tuan, Y. 1977). In many burial sites, sacred groves dominate the landscape. They serve the spiritual needs of the living as well as keep alive memories of the dead. This thesis will discuss the method to make a grove sacred and develop a landscape to provide an opportunity for people to get a sense of their life and culture. The concept is to reinstate the connection between burial grounds and neighborhoods by creating neighborhood cemeteries in the local parks of Arlington, Virginia. Through thoughtful site selection and design, sacred groves can hold precious information about the history of communities for generations.

Yes

There are four known Late Prehistoric burials in Saskatchewan which demonstrate at least two distinct patterns of mortuary behavior prevalent on the Northern Plains. The Bethune burial located near Bethune, Saskatchewan, is an Avonlea burial dating 1389 +/- 40 years BP. This site is the only Avonlea burial known to date in Canada, and only one of three burials now known in North America.<p> The Sisterbutte, Glen Ewen, and Moose Bay burials are all examples of mound burials. The Glen Ewen mound has been dated at 1220 +/- 70 years BP and 1110 +/- 90 years BP, while the Moose Bay mound has been associated with the Kathio and Devils Lake Sourisford burial complexes. The Sisterbutte mound has not been radiocarbon dated, nor are there any diagnostic cultural remains associated with it. This thesis assembles, and re-evaluates, all the accumulated data on Late Prehistoric burials in Saskatchewan.

There are four known Late Prehistoric burials in Saskatchewan which demonstrate at least two distinct patterns of mortuary behavior prevalent on the Northern Plains. The Bethune burial located near Bethune, Saskatchewan, is an Avonlea burial dating 1389 +/- 40 years BP. This site is the only Avonlea burial known to date in Canada, and only one of three burials now known in North America.<p> The Sisterbutte, Glen Ewen, and Moose Bay burials are all examples of mound burials. The Glen Ewen mound has been dated at 1220 +/- 70 years BP and 1110 +/- 90 years BP, while the Moose Bay mound has been associated with the Kathio and Devils Lake Sourisford burial complexes. The Sisterbutte mound has not been radiocarbon dated, nor are there any diagnostic cultural remains associated with it. This thesis assembles, and re-evaluates, all the accumulated data on Late Prehistoric burials in Saskatchewan.

The non-burial motif in the Hebrew Bible borrows language, imagery, and rhetorical strategies from its ancient West Asian milieu. Despite its many attestations in TANAKH, this motif often is overlooked in biblical research. Past scholarship relied on Delbert Hillers's form-critical and comparative work, which identified several occurrences of a biblical "curse of no burial" that shares stereotypical terminology with Mesopotamian treaty-curses. Nevertheless, Hillers's classification of the "curse of no burial" as a treaty-curse obstructed the identification of the majority of biblical references to non-burial. As one type of threatened or actualized post-mortem punishment, deprivation of burial appears explicitly and as the intended result of another threatened or performed act of violence. Revising Hillers's typology, I propose a description of references to non-burial that considers the following characteristics: 1) elements of post-mortem abuse; 2) agent; 3) victim; 4) reason; and 5) intended result. The identification of non-burial as post-mortem abuse, recognizable by the presence of stereotypical terminology in these five interpretive categories, broadens the net of non-burial references beyond the scope of treaty-curses. Over forty examples of the non-burial motif appear across thirteen biblical books. In-depth interpretations of six of these references to non-burial (Num 14:28-35; Deut 28:26; 1 Sam 17:44-47; 1 Kgs 14:10-11; Isa 14:18-20; Jer 8:1-3) scrutinize literary contexts, lexical features, and rhetorical functions. The non-burial motif appears in several different types of socio-literary contexts, and it functions as a literary weapon within biblical authors' ideologically-shaped rhetorical compositions. Rhetorical-historical interpretation and social-anthropological theory clarify implications of deprived funerary rites. In biblical and extra-biblical examples, the non-burial motif is used to: 1) shame victims and their communities; 2) eradicate the victims' identity; and 3) bolster the identity of the agent. When the victim's identity depends upon its relationality with the agent (i.e., Israel's vassaldom to YHWH's suzerainty), the imposition of post-mortem punishment redefines the dynamics of the relationship.