Written from a nuučaan̓uł perspective this dissertation documents the reclamation of knowledge, teachings, culture, language, responsibilities, and identity through my personal (re)connection to my family’s ḥaḥuułi and hereditary home, čaačaac̓iiʕas. In specific and intentional ways my research, fieldwork, and dissertation are part of a story of reconciliation between myself and čaačaac̓iiʕas, the ḥaḥuułi that my family was dispossessed from because of the impacts of colonization. Despite the near severing of our relationship with čaačaac̓iiʕas and the near destruction of our ḥaḥuułi, čaačaac̓iiʕas is thriving and now is the time to pick up my responsibilities and begin to re-establish a relationship with the natural and spiritual worlds found there. In my research the lands, waters, skies, and natural world are not a place and/or object of inquiry, they are non-human knowledge holders and teachers. The dissertation draws upon on a diverse set of ethnographic, anthropological, and Indigenous literatures. Emphasis is placed upon the use of nuučaan̓uł scholarship, theory, and methodologies including muułmuumps (being rooted to the land), ceremony, language, song, and interviews. The research builds on four kinds of knowledge that are expressed as: 1) known knowledge; 2) incomplete knowledge; 3) unaccounted for and/or unknown knowledge; and, 4) ethnographic/anthropological knowledge. Through this theoretical platform I explore tangible and intangible cultural and hereditary forms of knowledge production. Importantly, I highlight the role of song and sound as critical vehicles through which contemporary Indigenous peoples can connect to historical places and times. I place equal emphasis on the production of sound through song as I do through the reception of song and sound through a methodology of deep listening. Song and sound play a crucial role in my research and form the basis of knowledge transfer between myself, čaačaac̓iiʕas, and my yakʷiimit kʷiyiis nananiqsu (ancestors). Furthermore, the songs shared within this dissertation are the analysis of my data and how I am choosing to disseminate that data. I argue that these connections provide ways for future agendas and aspirations for cultural resurgence and governance to emerge. / Graduate

Работа посвящена изучению контекста и гипертекста в рассказах о свадьбах. В рамках данной работы исследуются нарративы о свадьбе участников обряда, а также материалы по семейной истории, где свадьба предстает как рассказ в памяти второго и третьего поколений, что является актуальным направлением исследования на сегодняшний день анализ нарративов позволяет увидеть «внутренние» стороны обряда, познакомиться с рефлексией информанта по поводу событий на свадьбе и своих чувств, попытаться понять и проанализировать механизмы обрядовой памяти, а также отрефлексировать заданные самим исследователем контексты. / The work is devoted to the study of context and hypertext in stories about weddings. Within the framework of this work, narratives about the wedding of the participants of the ceremony are studied, as well as materials on family history, where the wedding appears as a story in the memory of the second and third generations, which is an actual direction of research today, the analysis of narratives allows you to see the "inner" sides of the ceremony, to get acquainted with the reflection of the informant about the events at the wedding and their feelings, to try to understand and analyze the mechanisms of ritual memory, as well as to reflect on the contexts set by the researcher himself.

Using Indigenous methodology and a story telling method this thesis is the result of research that looks at the benefits of traditional Indigenous ceremony and healing practices as a way to heal from traumatic experiences. A thematic analysis technique was employed to reveal four themes that emerged from the stories told by Indigenous Knowledge Keeper participants. The first theme is the importance of our connection to all living things including our own selves. Another is recognizing our greatest teachers nature and animals. Cleansing emerged at the center of all traditional healing strategies and the final theme encompasses all that we are as life on this planet spirit or energy. Trauma can be understood as any event that creates difficulty for the individual to cope whether the event that caused the experience was purposeful or accidental. While people do find amazing ways to cope with circumstances that are overwhelming, neurobiology tells us how trauma is processed and impacts the workings of the brain. Trauma in the nervous system can be understood as the result of a person or group or community’s inability to stay safe or to feel safe during the experiences. Indigenous people live with the ongoing effects of intergenerational trauma caused by colonization including the Indian Residential School experience, as well as ongoing systemic oppression. All traumas can activate the deeply held traumas that have been transmitted trans-generationally. In essence we carry intergenerational traumas. I believe that Indigenous people were practicing healing on a regular basis within their traditional ceremonies, dances and practices before contact and these practices may inform a model of health and wellness that could be useful in healing the effects of trauma that impacts Indigenous people today. Ceremonies and traditional teachings were shared communally before contact and are now being revived as we embrace the cultural practices of our ancestors across this land. Within our Indigenous ways of knowing we recognize that we are related to everything in creation we are connected and depend on one another. In 1884, under the Potlatch Law & section141 of the Indian Act our ceremonies, spiritual practices and traditional knowledges were made illegal; our people were imprisoned for practicing them (UBC First Nations Studies, 2009). Today we are in a state of desperation for healing strategies that work for who we are as a people. The Elders in this research shared how this can be done. / Graduate / 0452 / 0622 / 0347 / sheilanyman@shaw.ca

Made available in DSpace on 2016-12-23T14:02:14Z (GMT). No. of bitstreams: 1 Guilherme Ferreira Santos.pdf: 1942591 bytes, checksum: ea9529b6ec26447454ef59673448a6f9 (MD5) Previous issue date: 2012-02-23 / No bojo do processo da gênese do olimpismo, um elemento chaves que surge na dinâmica do mesmo é a televisão. Um dos momentos quando esse elemento mais se explicita nos Jogos Olímpicos é justamente quando há a maior expressão dos valores do olimpismo e a maior demonstração simbólica da celebração do potencial do esporte: as cerimônias de abertura. Considera-se tal momento como integrante de um contexto social mais amplo, aqui denominado (de acordo com Bauman) de modernidade líquida, onde a forma é difícil de ser mantida e onde predominam a estética do consumo e a instantaneidade. Esta pesquisa também se ancora teoricamente nos estudos dos Jogos Olímpicos como performances culturais . De acordo com essa abordagem, o traço espetacular dos Jogos dá o seu caráter atrativo. Um dos meios de essa atração se concretizar é a imagem que se faz das cerimônias de abertura através das narrações televisivas, as quais são construções cuidadosamente criadas de um evento ao vivo, diferindo-se em sua apresentação e impacto na medida em que viajam pelo globo. Nesse contexto, é válido o estudo de uma narração televisiva brasileira contemporânea. Para tanto, coloca-se como questão principal do trabalho a seguinte pergunta: como uma rede brasileira de televisão (a Rede Globo) constrói, apresenta e traduz sentidos sobre valores no/do esporte e sobre valores olímpicos na transmissão da cerimônia de abertura dos Jogos Olímpicos de Pequim-2008? Desse modo, objetiva-se: identificar os valores do esporte e do olimpismo (e seus possíveis deslocamentos de sentidos) que aparecem no discurso televisivo da Rede Globo durante a cerimônia de abertura dos Jogos Olímpicos de Pequim-2008; compreender como os narradores/comentaristas brasileiros dessa rede de televisão constroem as narrativas sobre os valores do/no esporte e sobre os valores olímpicos no contexto da complexa oscilação social e esportiva em que vivemos hoje ao narrarem através de um elemento cotidiano sintomático da citada complexidade (a televisão) uma performance cultural não cotidiana. Metodologicamente, provem-se, aqui, do chamado método qualitativo . Os dados foram coletados a partir de fontes primárias. Tais fontes se inserem na pesquisa documental, que também é classificadora deste estudo. Compõe os dados um texto oral a narração televisiva da cerimônia de abertura dos Jogos de Pequim-2008, o qual chama-se aqui de corpus de análise, sendo este constituído da fala de narradores, repórteres e comentaristas de uma emissora de televisão brasileira.Utilizam-se como técnicas principais de abordagem a Análise Crítica do Discurso e o paradigma indiciário. Na análise dos dados foi possível identificar que a maioria dos valores olímpicos e esportivos está de algum modo presente na narração televisiva da cerimônia de abertura dos Jogos Olímpicos de Pequim-2008. A maneira como tais valores são referidos não abrange uma exposição textual propositiva, isto é, são poucos os momentos da narração estudada quando os narradores separam uma ocasião discursiva para falarem específica e propositalmente sobre os valores olímpicos e esportivos. Além disso, os termos identificados na narração são mais ligados ao caráter espetacular dos Jogos, especialmente quando as falas advém dos profissionais da comunicação. / In the midst of the genesis process of the Olympic spirit a key element that arises in the dynamics of it is the television. One of the moments when this element is more explicit in the Olympics is just when there is the greatest expression of the Olympic values and the most symbolic demonstration of the celebration potential of the sport: the opening ceremonies. These moment is considered as part of a broader social context, here called (according to Bauman) of liquid modernity, where the shape is difficult to maintain and where predominate the aesthetics of consumption and the instantaneousness. This research also is theoretically anchored in studies that consider the Olympic Games as cultural performances . According to this approach the spectacular feature of the Games gives his attractive character. One way of achieving this attraction is through the image that is made of the opening ceremonies by the television s narrations which are constructions carefully created for a live event, differing in their presentation and impact on the extent to which it travels the globe. In this context, the study of a narration in contemporary Brazilian television is worthy. To this end, stands as the leading question of the work the following interrogative: how a Brazilian television network (Rede Globo) builds, displays and translates meanings of sports and Olympics values in the transmission of the opening ceremony of the Beijing Olympic Games-2008? Thus, work s objective is: to identify the Olympics and the sports values (and possible shifts of meaning) that appear in the televised speech of Rede Globo during the opening ceremony of Beijing Olympics-2008; understand how the Brazilian narrators/commentators construct texts about the Olympics and sports values in the context of the complex social and sport oscillation in which we live today when they narrate through television (that is a crucial element of the quoted oscillation) a cultural performance not daily. Methodologically, it is used the so-called qualitative method . Data were collected from primary sources. Such sources are included in documentary research, which also classifies this study. An oral text compose the data the television narration of the opening ceremony of Beijing Olympics-2008, which is called analysis corpus. The analysis corpus is made up of narrators , reporters and commentators speeches of a Brazilian television station. The Critical Discourse Analysis and the evidential paradigm are used as the main approach techniques. For data analysis, we found that the majority of sports and Olympic values are somehow present in the television narration of the opening ceremony of Beijing Olympics-2008. The way these values are listed does not include a textual display purpose, that is, there are few moments when the narration studied is shown as a separate discursive occasion to speak specifically and purposefully about the sports and the Olympic values. In addition, terms identified in the narrative are more connected to the spectacular nature of the Games, especially when the speech comes from communication professionals.

馬來西亞華人的年節習俗與神話傳說，結合了在地化生活經驗的實踐，融通多元種族的文化習俗，也沿襲繼承了傳統，在文化抉擇認同感上是具有革新的適應性與長遠的價值觀，這項象徵著宇宙歷史永恆的回歸，賦予了每個檳榔嶼華人經歷一個生命禮俗的「通過儀式」而產生不朽的生命能量。 檳榔嶼鍾靈毓秀，位於馬來西亞北部，享有印度洋上的「綠寶石」和「東方明珠」稱譽，自1786年開埠迄今，具有逾2百多年悠久歷史，是馬來西亞第二大城市，更是擁有華裔族群最多的一個州屬 。以檳榔嶼華人年節習俗與神話傳說作為一個研究個案，是基於檳榔嶼原初為南渡馬來半島的華人移民定根的橋頭堡，並且佔全國華人人口比例最多的一個州屬，而且州的主政權一直以來是由華人所主導。 隨著華裔先民的南遷移居定根，華人年節文化薪火相傳地在異域開枝散葉，有關華人的年節習俗和神話傳說也就隨著傳統文化的傳播，注入在地新文化元素，形塑出具有特殊性的檳榔嶼華人年節文化與華人年節的神話傳說、民間故事和傳統習俗。年節習俗和相關神話傳說的傳承，千百年來一直被完整地保留在那永恆的神聖時空，並且與時並進，衍生出非凡的象徵意義和文化意涵，深深地影響著檳榔嶼的華人世俗社會。 本論文主題分為三大部分，探討檳榔嶼「華人年節習俗與傳統文化」，專注於華人年節的一些傳統風俗習慣、文化與宗教祭祀信仰，並結合在地化的生活禮儀，反映出移民原生情感聯繫的移植，充滿了兆驗和禁忌；「年」的傳說在時間和空間中所產生的概念與面向、特殊的人日撈生慶祝儀式、新春廟會活動的象徵意義以及峇峇娘惹的元宵節活動，展現出先民在日常生活中的原始思維方式，經過長期的經驗累積、生活情境體會、人生成長智慧的啟發，以及生命禮俗的通過儀，詮釋出華人社群文化的認同與文化混生現象。 其次，華人在新春節日中的祈福求財啟智慧的民俗信仰與傳統習俗文化的傳承關係密切，本文將探討福、祿、壽、喜、財等五福神話傳說的來源與發展，尤其是檳榔嶼華人最為重視的地域性福德正神廟請火祈願儀式以及五方五土龍神與唐番地主財神的敬奉，更是充滿著華人對佛、道、民間信仰的神明傳說、神聖空間特性、象徵意義的崇高想像，以及背後所涉及隱匿性的黨派組織所構成的華人社會根源，尤其與華人日常生活習俗息息相關。 最後一部分將探討檳榔嶼華人對天公信仰的崇拜，天公信仰是檳榔嶼各籍華裔社群，尤其是閩南籍福建人士認為天大過年的一個節日，這也是一種原始情懷的延伸，從原初華人聚集的姓氏橋周姓橋民及天公壇古廟每年盛大的祭拜天公儀式當中，可以窺視究竟。本論文亦試圖結合臺灣與檳榔嶼華人春節慶典與民間習俗傳說的世俗經典文化，作互文性的比較，從中區別兩地華人傳統春節慶典儀式和春節習俗傳說在生活層次條件下的發展。 / The study of this topic is with great value. It is important to compare with the differences of the Chinese new year festival and customary legends between Taiwan and Penang , then it should promote the understanding between each other. The traditional Chinese new year festival in Penang intergrated the multi-enthic cultures and customs, either to inheritate the traditional, or to create the new local culture from the cultural identity. Penang Island is established in 1786, which is the second largest city with most enthic group of Chinese lived. It is located at the northern part of Malaysia Penisula and known as “Emerald” or “Pearl of Orient” on the Indian Ocean. This thesis is study mainly on the traditional Chinese New Year Customary Legends of Penang Island. The Chinese New Year Culture is moved with the Chinese anscestors accordingly and spread widely on the island. The Traditional Chinese New Year customary legends are dessimanated with new local culture elements which added into it, and becomes the unique custom in the region that affected the local born Chinese of Penang Island thoroughly. The main topic of the thesis is divided into three parts, firstly, to study the traditional and regeneration of the Chinese New Year. It is related to various traditional customs, cultures and beliefs in religious worship which integrated with the local etiquette. Secondly, to study the God of wealth in folk custom, especially the custom legend regarding about the Penang Fu De Zheng Sheng(God of wealth) in lightening the ritual fire ceremony. Lastly but no least, to study the Supreme God festival in Chew Jetty.

宗教倫理即是以宗教信仰為核心而建構的倫理道德體系。一貫道信仰中，道親往生後，家屬處於不穩定狀態，宗教倫理能提供死者一個終極關懷，即是回歸理天的彼岸世界。對家屬而言，一貫道道場倫理給予物質與精神面的支助，強化此岸世界的倫理關係，人與人與間更緊密的連結起來。 本論文從一貫道內部經典與外界研究的文獻整理，來分析有關宗教儀禮的教義與實踐，另外，從各組線的訪問與田野調查比較其奠禮的發展過程與理念基礎。此研究首先探討一貫道教義的基本觀念，再對應理天倫理與道場倫理的互動關係，然後對奠禮儀式的人事安排、流程與意涵加以剖析，最後與民間奠禮做一比較，可觀察一貫道禮儀在禮俗上，經過吸收與轉化後對社會的貢獻程度。總結，一貫道奠禮可以說明宗教倫理對失序的家庭倫理有支持、整合的功效。 / Religious ethic is constituted as a frame of moral philosophy that centered by religious beliefs. In the beliefs of I-Kuan Tao, Tao members’ death lead their families fall into a instable status; therefore, religious ethic is seeking to a situation of providing flatliner a ultimate concern, which means after death, the spirit will go back to “Li Tian” - Heaven. For those Tao members who face their families’ death, Tao ethic could offer the support not only on substance but also spirit side, so it improves the ethical relationship in the shore world, and link up all people more closer. This thesis was done via researching from inside scripture of I-Kuan Tao and outside studies from relative scholars to analyze about creed and practice of religious ritual. In addition, the thesis was also completed by doing interview and fieldwork of other branch of I-Kuan Tao on the development of the laying ceremony. The thesis started with the basic concept of I-Kuan Tao’s dogma, and then correspond the interactive relation between Heaven ethic and temple ethic. Subsequently analyze the ritual of laying ceremony of personnel arrangement and procedure and significance. Finally the thesis show the comparison of I-Kuan Tao laying ceremony and folk type to show I-Kuan Tao’s way has contributed to the society. In conclusion, I-Kuan Tao’s laying ceremony can interpret that religious ethic the function of supporting and integration for the domestic disorder.

Presented theses deals with the phenomenon of death in the second half of 19th century on the example of the area around the Cheb town. The source base is made up by information of Christian registers of deaths, by prescriptive regulations and tangible evidences. As a main methodological basis the Historical Demography was chosen,but the other approaches were used as a Historical Anthropology and Art History. The most important emphasis was oriented on getting results from statistical research. The index of death issues was researched from several circumstances. Not only the data of approximate Life expectancy, infant mortality and seasonal movement was reached but also the analysis of the causes of death was made. The attention was oriented on infectious diseases too. The question of spread of epidemics is given into the wider context in the subsequent chapter, which is devoted to influence to prevent the gradual lengthening of life expectancy. The attention was devoted to the analysis of preserved tombstones from the 2nd half of 19th century on the base of fieldwork. The artifacts were assessed from the point of view of artistic representation. The epitaphs were recorded too for the identification of specific persons. The end of this topic was the thought of vandalism of modern time and the importance of preservation of the testimonial of funeral culture. The main aim of presented theses is to find out, what were the mortality situations at the monitored period but also the changes of funeral rite influenced by emancipation of bourgeois society. The connection with early modern period tradition of colossal noble funeral ceremony was pointed out. The complexity was amplified by the analysis of the term ?the Death? presented on the pages of Glossaries from that time and by the excursion into the folk?s habits connected with the end of life journey of rural population. For obtaining the complete view, there was necessary to work not only with results of statistics, but also to consider the interdisciplinary approach.

This study analyzes the evolution of how the male gender is portrayed in five Academy Award winning animated films, starting in the year 2002 when the category was created. Because there have been seventeen award winning films in the animated film category, and there is a limitation regarding the scope for this paper, the winner from every fourth year have been analyzed; resulting in five films. These films are: Shrek (2001), Wallace and Gromit (2005), Up (2009), Frozen (2013) and Coco (2017). The films selected by the Academy of Motion Picture Arts and Sciences in the Animated Feature film category tend to be both critically and financially successful, and watched by children, young adults, and adults worldwide. How male heroes are portrayed are generally believed to affect not only young boys who are forming their identities (especially ages 6-14), but also views on gender behavioral expectations in girls.

Abstract The purpose of this study is to look at the plant use on the coast of the Bothnian Bay and especially the changes that have taken place in the era of modernization. What changes do we see in the use of grave plants? How did urbanization influence everyday plant use? How did garden culture and food culture influence external contacts? The households surveyed were located on Keskikatu, Tornio, from the end of the 17th century to the beginning of the 19th century. As a reference, to the early modern households, I have studied the use of grave plants of the east coast of the Bothnian Bay. The results are based on the archaeological excavation results of the cemeteries and the inventories under the churches. The burials under the floors of the Tornio, Kempele, Keminmaa and Haukipudas churches have been dated to the 17th to 19th centuries. The results of archaeological excavations at the Iin Hamina and Manamansalo cemeteries indicate the region's medieval graves. The burials from Oulu Cathedral cemetery represent the 17th and 18th centuries, respectively. The gardening of the 18th century is a sign of a modern relationship with nature and, as part of urbanization, a key feature of modernization. The garden culture was visible earlier in the late 17th century and especially in 18th century Tornio and the northernmost parts of Sweden in structures and plans. New architectural currents were also introduced to Tornio in the form of urban plans, and features of classicalism were introduced during the 1700s, but some not until the next century. Ideas largely reached the North thanks to lively trade relations. Even though new commodities - ideas and materials - were wanted, appeared more in desires and plans than in practice. This is reflected in both food culture and garden culture. Foreign plants, medicines or foods were replaced by local plants. The availability of materials defined ownership in Tornio, and the disclosure of one's own ethnic or class identity was not so important in a small community. The manifestations of city identity were a new type of diet and a city garden. The early modern manifestation of nature is a form garden. During the 1700s and 1800s, the town garden grew into a more aesthetic park-like part of the city. In burial ceremonies, different customs and traditions mixed with each other and the origin of the meanings sometimes became obscured. In graves, new plants and artificial decorations were introduced alongside local plants. The 1700s were also central to this change. In the 19th century, burials were associated with indoor flowers and increasingly strong species of origin. There are long traditions in certain graves that follow neither cultural boundaries nor geographical, temporal or religious environments. These include, for example, the use of spruce twigs (Picea abies) and birch bark (Betula). The choice of plants, both in everyday life and in celebrations, began to emphasize individual focus and versatility. Spruce, birch, juniper (Juniperus communis) and raspberry (Rubus idaeus) remained in the life and death of the northern people, as medicines, decorations, food, spices, odours, structures and symbols. / Tiivistelmä Tämän tutkimuksen tarkoituksena on tarkastella kasvienkäyttötapoja Perämeren rannikolla ja erityisesti niiden muutoksia modernisaatioon liittyen. Mitä muutoksia hautakasvien käytössä näkyy? Miten kaupungistuminen vaikutti arjen kasvienkäyttöön? Millä tavalla puutarha- ja ruokakulttuuri saivat vaikutteita ulkoa tulevista kontakteista? Tutkimuksen kohteena olevat kotitaloudet sijaitsivat Keskikadulla, Torniossa, 1600-luvun lopusta 1800-luvun alkuun. Vertailukohteena olen tutkinut kasvien käyttöä Perämeren itärannikon hautauksissa. Tulokset perustuvat hautausmaiden arkeologisiin kaivaustuloksiin sekä kirkkojen alla tehtyihin inventointeihin. Tornion, Kempeleen, Keminmaan ja Haukiputaan kirkkojen lattioiden alle tehdyt haudat on ajoitettu 1600- ja 1800-luvuille. Arkeologisten kaivausten tulokset Iin Haminan ja Manamansalon hautausmailla kertovat alueen keskiaikaisista haudoista. Oulun tuomiokirkon hautauksien tutkimustulokset edustavat vastaavasti 1600–1700-lukuja. 1700-luvun puutarhaharrastus on merkki uudenlaisesta luontosuhteesta. Kaupungistumisen osana se on modernisaation keskeinen piirre. Puutarhakulttuuri oli aikaisemmassa vaiheessaan 1600-luvun lopulla ja erityisesti 1700-luvulla Torniossa ja pohjoisimmissa osissa Ruotsia näkyvillä rakenteiden ja suunnitelmien kautta. Myös uudet arkkitehtoniset virtaukset tuotiin Tornioon ensin kaupunkisuunnitelmien muodossa ja klassismin piirteet tulivat käyttöön pitkin 1700-lukua; osa vasta seuraavalla vuosisadalla. Ideat saavuttivat pohjoisen suhteellisen nopeasti vilkkaiden kauppasuhteiden ansiosta. Uudet hyödykkeet – ideat ja materiaalit – vaikka haluttuja olivatkin, esiintyivät enemmän toiveina ja suunnitelmina kuin käytäntönä. Tämä näkyy sekä ruokakulttuurissa että puutarhakulttuurissa. Vieraita kasveja, lääkkeitä tai ruokia korvattiin kotoisilla kasveilla. Torniossa materiaalien saatavuus määritteli omistamista, eikä oman etnisen tai luokkaidentiteetin julkituominen ollut pienessä yhteisössä niin tärkeää. Kaupunki-identiteetin ilmentymiä olivat uudenlainen ruokavalio ja kaupunkipuutarha. Varhainen modernin luontosuhteen ilmentymä on muotopuutarha. Kaupunkipuutarha, joka oli ollut tunnusomaista kaupungeissa jo keskiaikana, jalostui 1700- ja 1800-lukujen aikana esteettisemmäksi, puistomaiseksi kaupungin keskeiseksi osaksi myös Torniossa. Hautaamisessa eri tavat ja perinteet sekoittuivat keskenään ja merkitysten alkuperä hämärtyi. Hautakasveissa paikallisten kasvien rinnalle tuli uusia kasveja ja keinotekoisia koristeita. 1700-luku on tässäkin muutoksessa keskeinen. 1800-luvulla hautaamisen yhteyteen tulivat sisäkukat ja yhä vahvemmin alkuperältään vieraat lajit. Tiettyjen hautakasvien kohdalla on nähtävissä pitkiä perinteitä, jotka rikkovat kulttuurirajoja, sekä maantieteellisessä, ajallisessa että uskonnollisessa ympäristössä. Tällaisia ovat esimerkiksi havujen ja tuohen käyttö. Kasvien valinnassa, sekä arjessa että juhlassa, alkoi korostua yksilökeskeisyys ja monipuolisuus, joita vahvisti varallisuus. Kuusi, koivu, kataja ja vadelma - pysyvät pohjoisen väen elämässä ja kuolemassa, niin lääkkeinä, koristeina, ruokana, mausteina ja hajuina kuin rakenteina ja symboleinakin.

Alors que les individus dans la société contemporaine sont unis non par une propriété mais par un devoir et par une dette, par un manque, par une limite prenant la forme d’une charge pour celui qui en est affecté, la postmodernité rend à la mort et à l’absence toute sa densité. À travers la répétition, entre jubilation et désespérance, les artistes figurent la temporalité de l’épreuve par une écriture qui travaille l’instant. Ils racontent ces évènements infimes qui sont les plus fragiles, les plus précaires, ayant pourtant une forte efficacité. Il s’agira ici d’étudier les nouvelles postures devant l’événement historique, quand l’artiste se tient au plus singulier. / While individuals in contemporary society are united not by property but by a duty and a debt, a lack, by a limit taking the shape of a responsibility for the one who is affected, postmodernism returns to death and absence all its density. Through repetition, between jubilation and despair, the artist represents the temporality of the event. His writing works the moment. He tells these tiny events that are the most fragile, the most precarious, having nevertheless a strong efficiency. This thesis will try to study the new postures in front of the historic event, when the artist stands in the most singular.