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La littérature grecque permet de dénombrer une petite centaine de plantes utilisées dans l'Antiquité pour la confection de couronnes. Quelques unes de ces plantes nourrissent avec les puissances divines des relations privilégiées : le lierre, le laurier, le myrte, le chêne, l'olivier, l'oléastre entrent en résonnance avec Dionysos, Apollon, Aphrodite, Zeus, Athéna ou Héraclès. Comment s'opèrent ces rencontres entre matière et imaginaire ? De quelles façons la phusis de ces végétaux intervientelle dans ce jeu dialectique où l'imaginaire se nourrit de perceptions sensibles, où les perceptions sensibles sont elles-mêmes biaisées par l'imaginaire ? Les littératures botanique et médicale, riches d'informations sur les qualités des végétaux, nous permettent parfois d'atteindre ces particularités qui autorisent la mise en congruence d'une plante et d'un dieu. Ces quelques plantes, ne représentent pas, loin de là, toutes les plantes à couronnes utilisées. La violette, la rose, la jacinthe, l'asphodèle, le gattilier, le pin ou le céleri et bien d'autres encore, suggèrent tout un monde d'odeurs, de couleurset de symboles dont les sources littéraires et techniques nous laissent percevoir quelques bribes. Quelles que soient la quantité et la qualité des informations dont nous disposons pour chacun de ces végétaux, les sources montrent combien les stéphanomata font partie du quotidien des anciens Grecs. Les couronnes végétales marquent les moments de joie, de plaisir et de bonheur, elles distinguent les vainqueurs de nombreux concours et l'homme vertueux. Portées ou offertes, elles marquent ce moment de recueillement où l'être humain tente d'obtenir la faveur ou la protection des dieux, cet instant où il rend hommage au parent défunt / About a hundred plants used in Antiquity for the making of wreaths are mentioned in greek literature. Some of these plants are linked to the gods through specific relationships : ivy, laurel, myrtle, oak, olive and oleaster are connected with Dionysos, Apollo, Aphrodite, Zeus, Athena and Heracles. How do these material and imaginary worlds meet? In which ways does the phusis of these plants come into play in the dialectic process where the imaginary world is nurtured by sense perception, and where sense perceptions are themselves informed by the imaginary world ? Through Botanical and medical literature -both very informative on the qualities of the plants- we sometimes identify these peculiarities that allow us to establish the congruency between a plant and a god. These few plants are not, by far, all the plants used for the making of wreaths. The violet, the rose, the hyacinth, the asphodel, the chaste-tree, the pine, the celery and lots of other plants suggest a world made of odours, colours and symbols, from which we only perceive a few fragments through the literary and botanical sources. No matter the quality and the amount of information available to us for each of these plants, evidentiary sources show us how much the stéphanomata were part of the ancient's Greeks daily life. Wreaths made of plants mark moments of joy, pleasure, happiness, they single out the winners of numerous games and the virtuous men. Worn or offered,they characterize this contemplative moment when human being seeks the favor or the protection of the gods, as well as this instant when he pays homage to a departed parent

Yes

Yes / Archaeological burial contexts may include a variety of white substances, but few analyses have been published. This study reports on the physico‐chemical characterization of such residues from seven archaeological sites. It is often assumed that white materials from burial contexts are lime. Our findings demonstrate that they can be gypsum, calcite (chalk), aragonite, brushite, degraded metal, natural (gum) resins or synthetic polymer–based products. These may be present as the result of diagenetic processes, funerary practices or modern contamination. This paper provides an analytical approach for the holistic investigation of white materials encountered in burial contexts. / Investments for the future’ (IdEx Bordeaux ANR‐10‐IDEX‐03‐02). Grant Number: ANR‐10‐IDEX‐03‐02; Collaborative Projects of the France‐Stanford Center for Interdisciplinary Studies; Collaborative Projects of the France–Stanford Center; French State. Grant Number: IdEx Bordeaux ANR‐10‐IDEX‐03‐02; Northern Archaeological Associates Ltd; PACEA; Wessex Archaeology; INRAP; Mersea Island Museum Trust; Vatican's Pontifical Commission for Sacred Archaeology; University of Reading; IRAMAT-CRP2A; University of Bradford; CEREGE

Yes / Objective: This research introduces ‘The Bioarchaeology of Disability’ (BoD), a population-scale approach which allows for a comprehensive understanding of disability in past communities through a combination of palaeopathological, funerary, and documentary analyses. Methods: The BoD consists of three phases: 1) Contextualisation includes period-specific literature review; 2) Data collection consists of palaeopathological re-analysis of individuals with physical impairment and collation of mortuary treatment data; and 3) Analysis incorporates qualitative and quantitative comparison of the funerary treatment of individuals with and without physical impairment to explore contemporary perceptions of disability. Materials: The BoD is demonstrated through a case study investigation of disability in later Anglo-Saxon England (c.8th-11th centuries AD) which included four burial populations (Ntotal=1,543; Nimpaired=28). Results: Individuals with disability could be buried with normative or non-normative treatment (e.g., stone/clay inclusions, non-normative body positioning), and in marginal, non-marginal, and central locations. Conclusions: The overall funerary variation for individuals with disability was relatively slight, which may suggest that political and religious factors were influencing normative funerary treatment of disabled individuals. The funerary variability that was observed in disabled individuals was probably influenced by individual and community-specific beliefs. Significance: This research describes a population-scale approach to archaeological disability studies that can be replicated in other archaeological contexts. Limitations: Individuals with non-skeletal physical impairment (e.g., soft tissue, mental) cannot be analysed osteologically and are not considered by the BoD. Suggestions for further research: The BoD should be applied to different archaeological communities around the world to better understand disability in the past. / This work was supported by the Society for Church Archaeology who awarded a Research Grant to the lead author which funded analysis of the Priory Orchard and St. Peter’s Church collections. Research trips were also funded by the University of Bradford, School of Archaeological and Forensic Sciences’ research funds for PhD students.

Yes / THIS PAPER INVESTIGATES physical impairment and disability in the c 5th to 6th centuries ad in England through a combination of osteological and funerary analyses. A total of 1,261 individuals, 33 of whom had osteologically identifiable physical impairment, from nine early medieval cemeteries were included. The funerary data for all individuals in each cemetery was collected, and the individuals with physical impairment were analysed palaeopathologically. The burial treatment of individuals with and without physical impairment was compared both quantitatively and qualitatively, and patterns within and between cemeteries were explored to investigate contemporary perceptions and understandings of impairment and disability. The results suggest that some people with physical impairment and potential disability were buried with treatment that was arguably positive, while others were buried with treatment that was either normative or potentially negative. This suggests that, in the same way as the rest of the community, individuals with physical impairment and potential disability had a variety of identities (that may or may not have been influenced by their impairment or disability) and could occupy different social spaces/statuses.

Yes

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No description available.