The thesis deals a project documentation of Crematorium with Ceremonial Hall in Kuřim. The building is located close to the existing cemetery on the outskirts of the city. The object is designed as a detached building, in the middle of building parcel. The proposal is conceived as a modern single-storey (partly two-storey) building divided into several sub-sections with different height levels of the roof and the Ceremonial Hall exceeds the height of the entire object.

El tema de tesis fue elegido principalmente para mejorar la puesta en valor del centro ceremonial de Cahuachi, dicho centro posee una amplitud de 25 km2 por lo cual es considerada la capital teocrática de barro más grande del mundo, ubicado en la ciudad de Nasca, Ica. Busca además incentivar el estudio de la cultura Nasca, de la cual actualmente no existen planes de estudio y restauración. El proyecto toma como punto de partida conceptual la misma adaptación que buscaban los Nascas cuando realizaban sus obras arquitectónicas aprovechando las pendientes de los cerros, esta partida conceptual se ve representada en la altura del edificio siendo menor a la del centro ceremonial, el acabado de la fachada la cual logra mimetizarse con el entorno y en las visuales que se obtienen a lo largo del recorrido del museo las cuales enaltecen el centro ceremonial y no le restan protagonismo. Para lograr un diseño eficiente se realizó un trabajo de investigación obteniendo referentes tipológicos y parámetros urbanísticos, además de una investigación de campo con los ejemplos nacionales más cercanos a la zona de intervención. / The thesis topic was chosen mainly to improve the enhancement of the ceremonial center of Cahuachi, said center has an amplitude of 25 km2 which is why it is considered the largest theocratic mud capital in the world, located in the city of Nasca, Ica . It also seeks to encourage the study of the Nasca culture, of which there are currently no curricula and restoration. The project takes as conceptual starting point the same adaptation that the Nascas sought when they carried out their architectural works taking advantage of the slopes of the hills, this conceptual heading is represented in the height of the building being less than that of the ceremonial center, the finish of the facade which manages to blend in with the surroundings and in the visuals that are obtained along the route of the museum which exalt the ceremonial center and do not detract from prominence. To achieve an efficient design, a research work was carried out obtaining typological references and urban parameters, in addition to a field investigation with the national examples closest to the intervention area / Tesis

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

No description available.

The Burns Site, located in Cape Canaveral, Florida, is an ancient burial mound that presents a unique archaeological puzzle characterized by its distinctive mortuary practice known as 'radial burials.' This paper explores the origins and significance of radial burials within the broader framework of indigenous mortuary practices in Florida, from the Late Archaic through the Malabar II period (750 – 1565 AD). The research investigates and cross-references previous studies on ancient burial mounds in the Southeastern United States using quantitative and qualitative analysis. The study aims to gain insights into the cultural, social, and historical contexts that shaped the Burns Site by comprehensively examining burial patterns across Florida and the Southeastern United States, including Louisiana, Georgia, and North and South Carolina. The study highlights a correlation between the burial pattern and the Southeastern Ceremonial Complex, evident through physical evidence such as copious amounts of lightning whelk and other symbolism found at the radial burial sites. The research aims to prove that the radial pattern did not emulate the spoke of a wheel but the culturally significant lightning whelk shell and its fundamental counterclockwise spiral shape. Analysis based on the Attributes Table concluded that the radial burial practice is a uniquely Florida Indigenous burial practice found in mounds made from coastal elements between 500 AD - 1565 AD. The findings revealed frequent similarities between artifact assemblages in radial mound sites and Southeastern Ceremonial Complex Sites.

Cerrillos is an Early to Middle Paracas civic-ceremonial site located in the upper Ica Valley of Perú. The site is known for its finely plastered adobe architecture, beautifully decorated ceramics, and complex textiles, many of which are decorated with camelid hair. Cerrillos was located in a strategically important place where the mountains meet the coastal desert and the Ica River bends south, a likely intersection in a road system that connected Cerrillos to contemporary sites in the Paracas region and beyond. This paper focuses on several early textiles, ceramics, and other artifacts, including ceramic palettes used for gold working and wooden earspools, that suggest that Cerrillos was involved in a cultural phenomenon or interaction sphere that linked sites as far away was Chavín de Huántar through the interchange of goods, beliefs, and practices. The paper presents a complete description of the textiles excavated at Cerrillos between 1999 and 2002, focusing on two fabric fragments with images of the Staff Deity and one with an abstract Chavín-like design. The ceramics discussed in the text demonstrate the wide variety of styles found at Cerrillos, including some that resemble the Janabarriu of Chavín de Huántar and several others that are either not Paracas or an Early Paracas style that has never been previously described. / Cerrillos es un sitio cívico-ceremonial con ocupación entre las épocas Paracas Temprano y Medio, localizado en el valle alto de Ica, Perú. Es conocido por su arquitectura de adobe enlucida de manera fina, cerámica bellamente decorada y textiles complejos, muchos de ellos decorados con fibra de camélido. Estuvo localizado en un lugar de importancia estratégica, donde las montañas se encuentran con el desierto costero y el río Ica gira hacia el sur, una probable intersección en un sistema de caminos que lo conectaba con sitios contemporáneos en la región de Paracas y más allá. Este artículo se enfoca en diversos textiles, cerámica y otros artefactos tempranos, entre ellos paletas de cerámica usadas para trabajar el oro y aretes en forma de argollas de madera, lo que sugiere que este complejo estaba involucrado en un fenómeno cultural o esfera de interacción que vinculaba sitios tan lejanos como Chavín de Huántar mediante el intercambio de bienes, creencias y prácticas. Este artículo presenta una completa descripción de los textiles excavados en Cerrillos entre 1999 y 2002, y se enfoca en dos fragmentos textiles, uno con imágenes del Dios de las Varas y el otro con un diseño abstracto parecido al chavín. La cerámica tratada en el texto demuestra la amplia variedad de estilos encontrados, entre ellos algunos que se parecen al Janabarriu de Chavín de Huántar y varios otros que no corresponden al estilo Paracas o que semejan un estilo Paracas Temprano que nunca antes ha sido descrito.

L’expression idéologique du pouvoir impérial romain au IVe siècle apr. J.-C. fut profondément marquée par les contextes religieux, culturel et littéraire dans lesquels elle s’inséra et dans lesquels coexistèrent deux religions et donc deux systèmes différents de pensée et de représentation du monde, soit le paganisme, religion traditionnelle de l’État romain, et le christianisme, religion émergente qui s’imposa de plus en plus dans l’Empire, notamment à partir du règne de Constantin. Cette trame de fond, loin de signifier à cette époque la fin totale du paganisme – comme il a longtemps été admis – au profit de la religion chrétienne qui entretint, grâce au support impérial, une relation nouvelle avec le pouvoir politique, modela de nouveaux critères d’exercice du pouvoir et des conceptions de l’idéal impérial qui s’exprimèrent dans les discours d’éloge destinés à l’empereur. Miroir du prince et moyen de communication entre ce dernier et l’élite, les éloges d’Ambroise de Milan et de Symmaque s’insérèrent dans le débat politique de leur temps en élaborant un archétype de l’empereur et en déterminant ses devoirs. Pour mesurer toute l’ampleur de la symbolique véhiculée dans de tels discours, il importe, pour le IVe siècle, de considérer la mentalité des auteurs, chrétiens et païens, d’où émanaient les éloges – ou encore les critiques – de la personne impériale. Ce mémoire propose ainsi d’analyser l’idéologie du pouvoir impérial selon les discours chrétien et païen, à travers les éloges d’Ambroise et de Symmaque, afin de relever les points de rencontre, d’influence ou de divergence entre ces représentations du monde et, plus spécifiquement, du pouvoir impérial, qui ont longtemps été considérées comme totalement opposées et incompatibles. / The ideological expression of Roman Imperial power in the fourth century AD was profoundly marked by the religious, cultural and literary contexts of which it was a part, and within which two religions, and thus two different systems of thought and of representation of the world, co-existed: paganism, the traditional cult of the Roman state, and Christianity, increasingly ascendant throughout the Empire beginning notably during the reign of Constantine. Contrary to the long-held view, this framework, far from signifying a complete end to paganism to the benefit of the Christian religion (which, with Imperial support, engaged in a new relationship with political power), in fact conditioned new criteria for the exercise of power and for the conceptions of the Imperial ideal expressed in the panegyric discourse directed at the Emperor. As mirrors of the prince and means of communication between him and the elite, the encomia of Ambrose and Symmachus became part of the political debate of their time, constructing an archetype of the Emperor and determining his duties. To gauge the full scope of the symbolism conveyed by such discourse, it is important, with regard to the fourth century AD, to consider the mentalities of the authors, both Christian and pagan, who praised—as well as criticized—the Imperial person. In analyzing the ideology of Imperial power according to the Christian and pagan discourses through the encomia of Ambrose and Symmachus, the author seeks to discern points of contact, influence or divergence between these representations of the world—and, more specifically, of Imperial power—which have long been viewed as entirely antithetical and incompatible.

In isiZulu and English abstract / Lolu cwaningo lucubungula amagalelo kaLawrence Molefe ekubhaIweni kwemidlalo yakhe emibili ethi Bengithi Lizokuna kanye nethi Bahlukumezekile Behlakaniphelana Nje. Inhloso yocwaningo kule midlalo ukubheka ukuthi abalingiswa bayo bethiwe kanjani na? Lolu cwaningo luhamba luthinte izinsiza kuhlaziya esingathi amathiyori (theories) nendlela aytha abalingiswa bakhe ngayo kanye nesitayela esisetshenziswe umbhali kule midlalo yakhe emibili. Kukhethwe le mibhalo kaLawrence Molefe ukuze sibone ukuthi ingabe kukhona okusha esingakufunda kuye uma sibheka indlela aytha ngayo abalingiswa bakhe nokuthi uhambisana kanjani kuyiphiramidi kaFreytagi (1863). Lo msebenzi wehlukaniswe waba yizahluko eziyisithupha . Lolu cwaningo lubhekelele indlela elandelwayo uma kwethiwa amagama ukuthi ingabe indlela efanele nokuthi okuphi okumelwe kulandelwe uma kwethiwa amagama. Kubhekwa ukuthi ikuphi lokhu kubaluleka okuqukethwe ukuba khona kwegama emuntwini. Kuyazeka nokho ukuthi lolu hlobo locwaningo lunalo izingqinamba okuhlangatshezwana nazo okungaba ukungatholi izinsiza ezifanele ezizoba nolwazi olwanele mayelana nokwethiwa kwamagama ikakhulukazi asuke ebhalwe ngesiZulu. Kuyatholakala ukuthi kwezinye izilimi akuyona inkinga kangakho ukuthola ulwazi olusuke luxhumene nalo mkhakha. Miningi imiqulu ekhiqiziwe ewusizo ngezilimi zesiNgisi ikakhulukazi. Lokhu kusho ukuthi kumele umcwaningi embule ambulule azame ukuthi abe nezindlela eziphusile azokwazi ukuzisebenzisa ukuqhuba ucwaningo lwakhe. Kubuye kubeke umcwaningi ethubeni lokuthi abheke phela ukuthi izinhloso zocwaningo lwakhe ziwela emkhakheni wesikhashana esifushane noma wesikhathi eside. Kodwa lokhu kuchaza ukuthi azibhekelele lezo zinhloso uma eqhuba ucwaningo lwakhe. Kubalulekile ukuthi umcwaningi abheke ukuthi iyiphi ithiyori yokwethiwa kwamagama angase ayilandele nokuthi athini manye mathiyori na. Lokhu kubuye kweyame esifundweni esitholakala ekwethiweni kwamagama. Kuhle futhi ukuthi sethulelwe ukubaluleka kocwaningo lapho kubhekwe ukuthi yini ezocwaningwa emagameni abalingiswa nokuthi yini edala ugqozi olungaka noma intshisekelo yokwazi kabanzi ngokwethiwa kwamagama ikakhulukazi esiZulu. Kubalulekile futhi ukuthi kubhekwe noma kwethulwe izinsizakuhlaziya ucwaningo oluzohamba phezu kwazo ekwethiweni kwamagama. Nakuba inhloso isekutheni kubhekelelwe lawo esiZulu, kodwa kuhle kuphinde kubhekwe nakwezinye izilimi ukuthi ingabe eyabo indlela ihluke kanjani kweyesiZulu na?Ucwaningo lubuye lulandelele imvelaphi yombhali wezincwadi ezisuke zizocwaningwa ukuze kutholakale kabanzi ngobungaye nezinhloso zakhe ekubhaleni nokuthi uma kubhekwa umlando wakhe yini emenza ahluke kwabanye ababhali. Uma kuqhutshwa ucwaningo kuhle ukugxila ezindleleni ezizosetshenziswa ekuqoqeni ulwazi nezizolandelwa. Akupheleli lapho, kuhle ukuthola ukuthi abanye ongoti noma osolwazi bathini ngokucwaningwa kokwethiwa kwamagama. Kubuye kubhekwe ukuthi ucwaningo luzobhekiswa emibhalweni eyimidlalo lapho kubhekwa ukuthi abalingiswa bawuqhubekisa kanjani umdlalo ngendlela abasuke bethiwe ngayo. Lana kubhekwa imidlalo emibili ebhalwe ngu Molefe ethi ‘Izwe Lizothini’ kanye nothi ‘Bahlukumezekile Behlakaniphelana Nje. Kuhle ukuthi ukuthi umcwaningi athulele abahloli bakhe nomeluleki isithombe ngokuba ethule imidlalo ngamafuphi. Lokhu kuyobasiza ukuba bakwazi ukubona indlela abethiwe ngayo abalingiswa ukuthi kukhona yini okumele akulungise noma anconywe kukho. Ubuye abheke ukuthi kuyisakhiwo nesizinda sayo le midlalo abalingiswa balukhuphula kanjani izinga. Ucwaningo kumele lubheke futhi isitayela sombhali emdlalweni yomibili Izwe Lizothini kanye nothi Bahlukumezekile Behlakaniphelana Nje ukuthi sihluke kanjani kwabanye ababhali nokuthi sime kanjani. Lolu cwaningo kumele manje liyiphothule indima yalo ngokuba lethule okusuke kuhlaziywa, okuphi okuncomekayo okuphawuliwe nokuthi lapho kunegebe okumele livalwe kanjani. Kumele iphothulwe ngokuba kunikwe umhlahlandela ekuthuthukiseni ucwaningo lwalolu hlobo ikakhulukazi olimini lwesiZulu. / This research analyses the impact by Lawrence Molefe made as an author for two drama books known as Izwe Lizothini and Bahlukumezekile Behlakaniphelana Nje. The primary aim of the research in these drama books is to see how much power and influence is in naming of the characters and how have they been named? The research also focuses on theories and ways that can be used in naming characters as well as the style the author used in his two drama books that would be analyzed. The researcher has chosen drama books from the author Lawrence Molefe to see whether is there anything new that can be learnt from him on how he has name his characters. This will go to as far as analyzing how the author has name his characters and how his style of naming does fit in Freytag’s pyramid (1863). This research is divided into six chapters. This research also focuses on acceptable ways and methods that are being followed and used when naming the characters or even children at large. Analysis focuses on the importance of giving a name to a human being. It is also known that this kind of research has some challenges that are usually experienced. Challenges such as relevant resources that can be used in assisting a research especially when research conducted in naming is written in isiZulu. It is well known that these kinds of resources are widely and abundantly available in other languages. There are many resources whether it is books, articles or journals on naming or onomastics in English available. This simply says that it is imperative for the researcher to go all out in finding important ways that would be used in conducting the research. This also gives a researcher an opportunity to look into the aims and objectives of the analysis. The researcher will also be mindful of whether the analysis will be based on the short term or long term period. This means that the researcher will have to take into consideration the aims and objectives of the research. It is imperative for the researcher to be mindful of the theory that will be used in analyzing naming or onomastics and also look at other theories of onomastics. This lies on the theme or lesson that will be found in naming or giving a name in a character. The analysis needs to focus on the theory that focuses on naming . The research analysis also focuses on what will be analyzed on naming the characters and what inspires the research to be conducted especially giving Zulu names. It is important to look at the resources that will be used when conducting the research on naming. Even though, at this stage the focus is on analyzing Zulu names, it is also vital to look at how different analysis is on naming specifically in other languages. The research analysis also looks at the biography of the author regarding drama books that he published. This allows readers to know more about the author and what inspired his love of writing. This go beyond on finding more about the author and what makes him different from other authors when analyzing his name giving his characters. When conducting research analysis, ways or methods of collecting data or information needs to be clearly explained. Again, it is outmost vital to read what other onomasticians or linguists say about how to analyze name giving or naming. The focus is also on analyzing two literary dramas where attention is given to the role that characters play in ensuring that the story is a success of course with the help of how they have been named. We look at the impact their names have in the drama by just being given names. x The researcher also gives a summary or an overview of story from each book so that the supervisor and co-supervisor have understood what the story is about so that they are able to see how characters have been named. This also allows the researcher to see whether is there any gap that needs to be closed when analyzing naming in isiZulu nor commend on the good work done. It also allows the researcher to look at how names of the characters have impacted on plot and the structure of the drama. Research analysis has also to focus on the naming style used by the author in his two drama books namely Izwe Lizothini and Bahlukumezekile Behlakaniphelana Nje and how does his style differ from other authors. At the end, the research summarizes the role and the impact of name giving and its analysis, what are recommendations on the gap identified during the research and how to close challenges identified. The research is concluded by giving way forward or guidelines that would ensure that more researchers engage in analyzing naming in isiZulu and perhaps other African languages. / African Languages / M.A. (African Languages)

A travers l’analyse des déplacements des souverains hellénistiques et des imperatores romains en Orient, ce travail entend éclairer le concept moderne de voyage officiel et démontrer la validité de cette catégorie pour caractériser les voyages de ces personnalités politiques antiques. Au-delà du critère du statut du voyageur, les sources mettent en lumière le rôle discriminant de l’infrastructure du voyage, ainsi que l’importance des procédures d’accueil public dans la reconnaissance collective de l’officiel. L’enquête conduit à souligner la dimension à la fois protocolaire et populaire de ce type de déplacement dont le caractère spectaculaire contribuait à assurer le retentissement exceptionnel pour en faire un [événement] local de grande ampleur. Manifestation de souveraineté, le voyage officiel s’inscrivait dans un processus de légitimation du pouvoir et constituait le cadre privilégié de la mise en scène de la personnalité politique : l’apparat et la théâtralisation du voyage autant que ses enjeux politiques majeurs peuvent être considérés comme des caractéristiques déterminantes du déplacement officiel. Cette réflexion pose également le problème de la pertinence de la dichotomie public/privé. Celle-ci n’est opératoire qu’à Rome où le concept de voyage fonctionnel est attesté, mais où l’on peut néanmoins observer une confusion entre la sphère de l’officium et celle de l’otium dans le cadre des déplacements des imperatores qui étaient l’occasion de démarches touristiques, culturelles ou religieuses révélatrices de la curiosité intellectuelle de ces personnages dont les séjours d’études puis les voyages officiels en Orient permettaient de satisfaire le philhellénisme. / Through the analysis of the travels of the hellenistic kings and the roman imperatores in the East, this work intends to throw light on the modern concept of official trip and to demonstrate the validity of this category to characterize the travels of these ancient political personalities. Beyond the criterion of the status of the traveller, sources bring to light the discriminating role of the infrastructure of the trip, as well as the importance of public reception in the collective recognition of the official. The inquiry leads to underline the formal and the popular dimension of this kind of trip whose spectacular character contributed to ensure his exceptional impact and turn it into a large-scale local event. As a demonstration of [sovereignty], the official trip was part of a process of legitimization of power and provided the privileged framework for the staging of the political personality : the pageantry and dramatization of the journey as much as [its] major political stakes can be considered as distinctive characteristics of the official trip. This study also raises the problem of the relevance of the public/private dichotomy. The latter is only effective in Rome where the concept of functional trip is attested, but where a confusion of the sphere of the officium and the otium can nevertheless be observed within the travels of the imperatores which were the opportunity of touristic, cultural and religious initiatives revealing the intellectual curiosity of these characters whose study tours and official trips in the East made it possible to satisfy their philhellenism.

The comparative experiences of the nineteenth-century British and American Army officer's wives add a central dimension to studies of empire. Sharing their husbands' sense of duty and mission, these women transferred, adopted, and adapted national values and customs, to fashion a new imperial sociability, influencing the course of empire by cutting across and restructuring gender, class, and racial borders. Stationed at isolated stations in British India and the American West, many officers' wives experienced homesickness and disorientation. They reimagined military architecture and connected into the military esprit de corps, to sketch a blueprint of female identity and purpose. On the physical journeys to join their husbands, and post arrival, the feminization of formal and informal military practices produced a new social reality and facilitated the development of an empowered sisterhood that sustained imperialist ambitions. This appropriation of symbols, processes, and rankings facilitated roles as social functionaries and ceremonial performers. Additionally, in utilizing dress, and home decor, military spouses drafted and projected an imperial identity that reflected, yet transformed upper and middle-class gender models. An examination of the social processes of calling and domestic rituals confirms the formation of a distinct and influential imperial female identity. The duty of protecting the social gateway to the imperial community, rested with a hostess?s ability to discriminate ? and convincingly reject parvenus. In focusing on the domestic site it becomes clear that the mistress-servant relationship both formulated and reproduced imperial ideologies. Within the home, the most intimate of inter-racial, inter-ethnic, and inter-class contact zones, the physiological trait of a white skin, and the exhibition of national artifacts signaled identity, status, and authority. Military spouses, then, generated social power as arbiters, promoters, and police officers of an imperial class, reaffirming internal confidence within the Anglo communities, and legitimizing external representations of the power and prestige of empire.