De nombreux édicules appelés Animitas, souvent modestes mais parfois monumentaux, se remarquent au Chili, dans les villes et le long des routes, souvent en position incongrue eu égard aux logiques rationalistes qui prévalent désormais dans la gestion des territoires. Ils commémorent des décès tragiques, naturels ou violents, intervenus sur l’espace public. Élevés sans autorisation, dépourvus de statut laïc ou religieux, ils n’en tiennent pas moins un rôle majeur dans la perception et les pratiques populaires de l’espace, qu’ils viennent sacraliser sous diverses formes, sans contrarier la vie quotidienne. Les rares tentatives pour les détruire ou les déplacer ont échoué ou se sont avérées d’authentiques traumatismes, tant les Animitas contribuent à l’appropriation des lieux et à l’instauration d’une relation avec l’invisible recherchée par une grande partie de la population. Dès lors, on est fondé à s’interroger sur la manière dont l’urbanisme peut traiter un tel phénomène. Peut-il intégrer ces édicules imprévus et les pratiques afférentes, en tirer des servitudes ou des directives ? Peut-il, dans un état laïc et dans un droit fondé sur la raison, contrevenir à la fonctionnalité pour instaurer une approche socio-spirituelle ? La recherche a d’abord consisté à inventorier largement les Animitas du Chili, puis à s’attarder spécialement sur celles de Valparaiso, qui ont fait l’objet d’un recensement exhaustif. Ce matériau a permis de construire des typologies qui ont été confrontées au contenu d’entretiens réalisés auprès de constructeurs d’Animitas et de pratiquants. Ce qui a conduit à préciser les conditions de leur édification, de leur élévation à certains statuts et de leur évolution. Cette partie du travail a mis en évidence le recyclage de certaines croyances et pratiques pré-hispaniques ; elle a également permis d’esquisser des catégories d’où ont été tirées quelques hypothèses sur la stabilité du phénomène et la nécessité de le prendre en considération dans la gestion des villes contemporaines et du territoire chiliens. / In Chile, Many aedicule called Animitas, often small but sometimes monumental, stand out in towns and along roads, often incongruous position with regard of the Rationalist logic that now prevail in the management of the territories. They commemorate tragic, natural or violent deaths occurred in public spaces. Built without permission, without secular or religious status, they did hold no less a major role in perception and popular practices of space, that they come to sanctify in various forms, without antagonizing the daily life. The few attempts to destroy them or move them have failed or proved authentic trauma, because the Animitas contribute to the ownership of the premises and the establishment of a relationship with the invisible sought by a large part of the population. Therefore, it is entitled to wonder about how town planning can treat such a phenomenon. Can integrate these unforeseen aedicule and related practices, to obtain easements or guidelines? Can, in a secular State and a right based on reason, contravening the functionality to create a socio-spiritually approach? Research has consisted firstly to be widely sampled the Animitas of Chile, then to focus specifically on those of Valparaiso, which were the subject of a comprehensive census. This material has allowed to build typologies that were confronted with the contents of interviews from manufacturers of Animitas and practitioners. What led to the conditions of their building, their elevation in some articles and their evolution. This part of the work highlighted the recycling of certain beliefs and pre-Hispanic practices; It also helped to outline categories were fired a few assumptions about the stability of the phenomenon and the need to take into account in the management of contemporary cities and the Chilean territory.

This study deals with the phenomenon of graves without any bone material combined with an application test of a portable X-Ray fluorescence detector (pXRF) instrument on simulated burial soils to see if we could get any closer understanding of this phenomenon. To test the instruments applicability on these types of conditions, an experiment was conducted with three different soil types. These were placed in separated, specifically pre prepared plastic tubes in groups of three per soil type and then prepared with circa 9 grams of cremated animal bones that was grinded down to a powder. The tubes were then subjected to eater flow equivalent to circa 50 years of rainfall. The tubes were thereafter disassembled and soil samples where gathered and analyzed with a pXRF. The results showed little movement of the bone powder and clear spikes of Ca and P could be seen at the place of disposal of the bone powder and some spreading sideways and down in the tube. The study also search for Mg as an indicator for bone material alongside Ca and P but no clear results could be reached due to excessive variation.   The method of using pXRF in the search for bone material in soils has, as seen in the results of this study, great potential even though more research is needed to reach a better understanding of the methods limitations.

This thesis studies the famous boat graves in Valsgärde, Sweden and Sutton Hoo, England.  Its purpose is to understand the affects these graves had on the people who surrounded and visited them. Affect describes the first reaction when a person experience somthing new. The other focus of this thesis is the boat graves that seemingly lack buried people, and why the bodies in the graves are missing. There are some fragments of both humans and animals in the Valsgärde graves. In Sutton Hoo there are small amounts of remains from humans or animals, the osteologists have not been able to ascertain which of the two. There are some theories that the burials have been open for everyone to see, the question is then why and if this is the case, how did people react to this phenomenon, that is the boat-graves affects. The thesis concludes that the now missing bodies may have been exposed in the open for a long time, before they were buried. The soil´s acidity at Sutton Hoo is at pH 3,8 at the lowest, which has an impact on how well bodies are preserved in the ground. Both the soil and the exposing of the bodies might have done an equal amount of damage to the bodies.

No description available.

本論は、広島の平和記念施設の敷地において、原爆ドーム前身の物産陳列館設立（1915）から慰霊碑後方の「平和の灯」設置（1964）まで、一貫して、平和ではなく繁栄を目指す造営と展示がなされてきたことを明らかにした。また、原爆ドームは、慰霊碑がある南からの眺めでは、原爆犠牲者の象徴のように見做されるのに対し、原爆スラムがあった北からの相貌では、被曝後を生きるものとして捉えられていたことを指摘した。以上のことから、現代における記念碑の意味を問い直した。 / In this dissertation I revealed that there had been consistently construction and exhibitions aimed at prosperity rather than peace, from the establishment of the product display hall (1915), the predecessor of the Atomic Bomb Dome to the setting up of the "Peace Flame" behind the cenotaph (1964) on the site where the Hiroshima Peace Memorial Facility is located. In addition, it was pointed out that the atomic bomb dome was regarded as a symbol of the victims of the atomic bomb in the view from the south where the cenotaph is located, and the appearance from the north where the atomic bomb slum was made to live after exposure. From the above, the meaning of the monument in the present age was questioned again. / 博士(芸術学) / Doctor of Philosophy in Art Theory / 同志社大学 / Doshisha University