This thesis investigates how the burial chamber of the 8th Dynasty pyramid of king Qakare Ibi at Saqqara in Egypt (c. 2109-2107 B.C.) was inscribed. It uses a holistic approach to focus on the textual programme and its unusual aspects in comparison to older pyramids. In doing so, it addresses issues of textual transmission and of scribal practice in the process of inscribing the walls of subterranean chambers in pyramids. The aim is to contextualise the texts of Ibi within the Memphite tradition of Pyamid Texts and the development of mortuary literature on different media from the late third millennium BCE Old Kingdom to the Middle Kingdom in the early second millennium BCE. The first chapter presents the background to this research and information on king Ibi and his pyramid. The second chapter treats research on the arrangement of the texts on the walls of subterranean chambers of royal pyramids of kings and queens and compares the layout of the texts in the pyramid of Ibi with older pyramids. It then discusses in detail one section on the east wall of Ibi, where the order of spells diverges from other transmitted sequences. The unusual combination of spells and the practice of shortening spells is investigated further in the third chapter, where two sections of texts on the south wall are analysed. The fourth chapter explores garbled texts and discusses processes of copying and inscribing the texts onto the walls of pyramids. The fifth chapter analyses the modifications of the writing system in pyramids, especially the mutilation of hieroglyphs, and how this practice relates to the tradition of altering signs in pyramids. Finally, the sixth chapter synthesises the results of the preceding chapters in two sections. The first section summarises the process of inscribing pyramids and contextualises aspects of scribal practices within it. The second section concludes the thesis with a discussion of the features of the textual programme of Ibi and of how it relates to the broader transmission of mortuary literature.

Made available in DSpace on 2016-04-27T19:32:39Z (GMT). No. of bitstreams: 1 ErikaASilva.pdf: 3405619 bytes, checksum: d3f09e9868a79b5a848184dd730074d1 (MD5) Previous issue date: 2005-05-30 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / This dissertation titled O cotidiano da morte e a secularização dos cemitérios em Belém na secunda metade do século XIX (1850/ 1891) tried to show understanding around death s meaning along with dead and mortuary ceremonies in Belém in the second half of the 19º century. Thus, the composition studies about the changes in the trip of death from the buries inside a church to open-sky cemeteries, plus the secularization of these spaces. Those questions have gained importance in the following pages cause they started a new parallel about the urban space threated by wide-spread diseases and miasmas exhalated from putrescent bodies. Taking that to explain the tensions formed in the core of Belém s society wich made same significant changes in the path of that specifical society before death and deads. The construction of the cemeteries- Nossa senhora da soledade and Santa Izabel - implacate in complex questios like start to bury dead bodies into open-sky cemeteries intead instead of inside churchs, the wish of the Catolic church to have exclusiveness in these new places, the secularization of those cemeteries and buries keeping in mind the unsolved religious, cultural and social conflicts to understanding the attitudes of the whites, indians, colored, catolics, protestants, masons and the way they used to react before the dead and death. So the city was visualized, it s quotidian and the existing and dying of it s inhabitants and seeing closest the representation before death and dead. To be well acquired with the text the central axel inquire the understanding of how different Belém s social divisions in the 80 s deal with circle of life including bury, mortuary ceremonies and the secularization of the cemeteries / Esta dissertação de título O cotidiano da morte e a secularização dos cemitérios em Belém na segunda metade do século XIX (1850 / 1891) , procurou visualizar o caminhar e o permanecer em torno dos significados da morte, dos mortos e dos ritos fúnebres em Belém durante a segunda metade do século XIX. Assim, a dissertação versa sobre as transformações no cotidiano da morte decorrente da mudança dos locais dos enterramentos do interior das Igrejas para os cemitérios a céu aberto, mas também sobre o projeto de secularização destes espaços. Estas questões, aliás, ganham expressividade nas páginas seguintes, pois delas surgiram outros tangenciamentos como os debates acerca da salubridade do espaço urbano ameaçado por epidemias e miasmas emanados dos corpos em decomposição. Foi nesta perspectiva que se buscou interpretar determinadas tensões que se formaram no interior da sociedade belenense e que contribuíram para mudanças significativas no caminhar dessa sociedade frente à morte e aos mortos. A construção dos cemitérios o de Nossa Senhora da Soledade e o de Santa Izabel envolveram questões complexas como o abandono do costume de enterrar nas igrejas e passar a enterrá-los em cemitérios a céu aberto, a exclusividade que a Igreja Católica desejava ter nesses novos espaços, o debate em torno da secularização dos cemitérios e dos enterros civis levantando questões que não ficaram circunscritas às inquietações religiosas, mas estabeleceram conflitos políticos, culturais e sociais, enfim seguir os passos de brancos, índios e negros, Católicos, Protestantes e Maçons e tentar compreender suas atitudes diante da morte e dos mortos. Para isso procurou-se visualizar a cidade, seu cotidiano, o viver e o morrer de seus habitantes, encarar o mais próximo possível as representações frente à morte e aos mortos. Entenda-se então que os eixos centrais da presente dissertação são os que buscam perceber como diferentes segmentos sociais da Belém oitocentista lidaram com o processo de vida e morte, com os enterramentos, os ritos fúnebres, e a secularização dos cemitérios

Made available in DSpace on 2014-07-29T16:27:48Z (GMT). No. of bitstreams: 1 Dissertacao Deborah Rodrigues Borges.pdf: 6077442 bytes, checksum: e98bb9859ead8df75f3f35151ba2cbf9 (MD5) Previous issue date: 2008-04-04 / The research Registros de memória em imagens: usos e funções da fotografia mortuária em contexto familiar na cidade de Bela Vista de Goiás (1920 – 1960) proposes analysis about the ways in which bereaved families used the portraits of the deceased during the mourning period. For this, we fixed the town of Bela Vista de Goiás as the space for research, trying to establish relations between the content expressed in the photographs collected in the town and the cultural context that was around the production and use of these images. The mortuary portrait appeared practically at the same time of the photographic technique, and enjoyed a great social acceptance in Brazil and in other western societies until the middle of the twentieth century. There are certain ideas expressed in these portraits of a Christian collective mentality about death, especially the imaginary about the good and the beautiful death. In Bela Vista de Goiás we found the interference of the Catholic faith in the building and in several uses that families of the town have did with the pictures of their dead, as a way of keeping alive his memory. This study, therefore, try to contribute with discussions about the collective attitudes towards death and death rituals, and reflect about a specific type of use of the photograph in a process of building family memories. / A pesquisa Registros de memória em imagens: usos e funções da fotografia mortuária em contexto familiar na cidade de Bela Vista de Goiás (1920- 1960) propõe análises sobre as maneiras pelas quais famílias enlutadas utilizaram os retratos de pessoas falecidas no período de luto. Para isto, fixamos a cidade de Bela Vista de Goiás como espaço para a investigação, tentando estabelecer relações entre o conteúdo expresso nas fotografias coletadas no município e o contexto cultural que cercava a produção e os usos destas imagens. A fotografia mortuária surgiu praticamente junto com a própria técnica fotográfica, e gozou de grande aceitação social no Brasil e em outras sociedades ocidentais até meados do século XX. Encontram-se expressas nestes retratos certas idéias de uma mentalidade coletiva cristã sobre a morte, em especial o imaginário acerca da boa morte e da bela morte. Em Bela Vista de Goiás constatamos a interferência da fé católica na construção e em diversos usos que as famílias da cidade fizeram das fotografias de seus mortos, como meio de manter viva sua lembrança. Esta pesquisa, portanto, busca contribuir com as discussões acerca das mentalidades coletivas sobre morte e rituais de morte, além de refletir sobre um tipo específico de uso da fotografia num processo de construção de memórias familiares.

<p>This is a study about life and death in prehistory, based on the material remains from the Early Bronze Age on the Greek mainland (<i>c.</i> 3100-2000 BC). It deals with the settings of daily life in the Early Helladic period, and the lives and experiences of people within it.</p><p>The analyses are based on practices of Early Helladic individuals or groups of people and are context specific, focussing on the interaction between people and their surroundings. I present a picture of the Early Helladic people living their lives, moving through and experiencing their settlements and their surroundings, actively engaged in the appearance and workings of these surroundings. Thus, this is also a book about relationships: how the Early Helladic people related to their surroundings, how results of human activity were related to the natural topography, how parts of settlements and spheres of life were related to each other, how material culture was related to its users, to certain activities and events, and how everything is related to the archaeological remains on which we base our interpretations.</p><p><i>Life and death in Early Helladic</i> <i>Greece</i> is the overall subject, and this double focus is manifested in a loose division of the book into two halves. The first deals primarily with settlement contexts, while the second is devoted to mortuary contexts. After an introduction, the study is divided into three parts, dealing with the house, the past in the past and the mortuary sphere, comprising three stops along the continuum of life and death within Early Helladic communities. Subsequently, mortuary practices provide the basis for a concluding part of the book, in which the analysis is taken further to illustrate the interconnectedness of different parts of Early Helladic life (and death).</p>

This study couples biological data with aspects of material culture and mortuary ritual for several sites within the proposed Coosa chiefdom described by sixteenth-century Spanish accounts to explore how cultural identities were actively constructed and maintained within the region. The primary goal is to examine regional interactions between these communities and their constructions of social identity and sociopolitical dynamics vis à vis their biological affinities. Questions regarding regional interactions between these groups have been a stimulus for archaeological debate. These interactions may have played a crucial role in the construction of separate cultural identities. What is not clear is to what extent differences in cultural identity reflect or are related to differences in biological relationships. The skeletal samples used in this study represent six Late Mississippian archaeological sites assigned to three archaeological phases: the Dallas Phase, Fains Island (40JE1), Cox (40AN19), and David Davis (40HA301) sites; the Mouse Creek Phase, Ledford Island (40BY13) site; and the Barnett Phase, King (9FL5) and Little Egypt (9MU102) sites. Twenty-seven dental and 22 cranial nonmetric traits were recorded for 923 individuals. Biological affinities were calculated using the Mahalanobis D2 statistic for the cranial and dental non-metric traits. Biological Distance measures were compared to a geographic matrix to examine isolation by distance between the sites. Further analysis was conducted by constructing an R matrix to examine levels of heterogeneity. Comparisons between biological distance and geographical distances suggest that the samples used in this analysis do not conform to the expected isolation-by-distance model. Furthermore, East Tennessee groups appear distinct from their North Georgia neighbors suggesting little biological interaction between these groups. The results of the biological distance analysis conforms to differences in material culture and mortuary ritual between these groups. The results suggests that if there was a political alliance within the region for this period it is not associated with biological relatedness nor did it act as a unifying force for individual communities’ cultural identity.

This is a study about life and death in prehistory, based on the material remains from the Early Bronze Age on the Greek mainland (c. 3100-2000 BC). It deals with the settings of daily life in the Early Helladic period, and the lives and experiences of people within it. The analyses are based on practices of Early Helladic individuals or groups of people and are context specific, focussing on the interaction between people and their surroundings. I present a picture of the Early Helladic people living their lives, moving through and experiencing their settlements and their surroundings, actively engaged in the appearance and workings of these surroundings. Thus, this is also a book about relationships: how the Early Helladic people related to their surroundings, how results of human activity were related to the natural topography, how parts of settlements and spheres of life were related to each other, how material culture was related to its users, to certain activities and events, and how everything is related to the archaeological remains on which we base our interpretations. Life and death in Early Helladic Greece is the overall subject, and this double focus is manifested in a loose division of the book into two halves. The first deals primarily with settlement contexts, while the second is devoted to mortuary contexts. After an introduction, the study is divided into three parts, dealing with the house, the past in the past and the mortuary sphere, comprising three stops along the continuum of life and death within Early Helladic communities. Subsequently, mortuary practices provide the basis for a concluding part of the book, in which the analysis is taken further to illustrate the interconnectedness of different parts of Early Helladic life (and death).

This thesis deals with issues relating to the cosmological dimensions of landscapes, the cultural construction of age and the long-term changes in passage rituals and mortuary practices in the Bronze Age societies of Södermanland in East Central Sweden. A gender perspective forms the underlying theoretical framework, while the study as a whole is particularly interested in power relations between generations as an impetus for societal change. Burials from cairns and cemeteries, as well as heaps of fire-cracked stones, rock-carvings and ritual hoards from two Bronze Age Landscapes in Södermanland are used as examples and to illustrate the interpretations presented in this study. It is proposed that perceptions of landscapes and cosmology were created by placing cairns and stone settings at liminal places or boundaries in the landscape, while heaps of fire-cracked stones were situated at focal points. Places where rock-carvings are found, nearby rapids or on islands along river courses, are interpreted as birth-places, and stem from origin myths about the birth of the first humans at these sites. It is proposed that birth, life and death as cosmological principles may be perceived in the landscape and are related to different kinds of waters. In addition, it is suggested that the cultural construction of age is expressed in spatial terms where adults - both men and women - with special abilities and esoteric knowledge related to passage rituals, were buried in cairns. Infants, whose relationship with these adults was special, were instead buried in the heaps of fire-cracked stones. It is also considered that, among other things, the absence of swords in burials implies that the societies of East Central Sweden probably had a social organization that was distinct from the societies of southern Scandinavia. Regarding long-term changes in ritual practices it is suggested that ritual tools used in mortuary practices change from flint daggers in the Late Neolithic, to razors and tweezers during the Bronze Age. Further changes occurred in the Late Bronze Age, when pins were introduced into the ritual practices. Regarding age and gender, osteological estimates show that both adult men and women participated in passage rituals. With the transition to pins we also see changes in who dealt with passage rituals and it is rather young women who were responsible for this sphere in the later period. As children also become visible - both in burials and at rock-carving sites – during the Late Bronze Age, this is interpreted as signalling shifts in power relations between genders and generations in favour of women and younger people.

La présente thèse offre une analyse critique du phénomène du suicide en milieu autochtone en s’appuyant notamment sur les croyances sur la mort et sur les rituels funéraires actuels dans la communauté atikamekw de Manawan, dans la région de la Mauricie, au Québec. L’objectif de la recherche est de comprendre la représentation de la mort volontaire chez les Atikamekw à partir des conceptions locales et de tracer un portrait anthropologique de la situation du suicide de cette communauté. La question du suicide en milieu autochtone étant un sujet sensible et difficile à aborder, nous avons choisi d’associer à notre recherche anthropologique, des discussions interdisciplinaires sur les approches sur le suicide, sur la mort et sur le deuil, tout en portant un regard sur les aspects historiques de la relation entre les Atikamekw et l’État-nation canadien. Le principe théorique retenu pour cette thèse est celui selon lequel chaque Atikamekw est perçu comme un agent de sa culture, qualifié à reconnaître sa propre situation politique et historique et habilité à proposer des changements sur le plan social et politique. L’ethnographie réalisée dans le cadre de cette recherche vise également à donner une intelligibilité empirique au phénomène du suicide et aux nouvelles pratiques funéraires à Manawan, tout en étant préoccupé par les liens établis entre les événements du suicide, le contexte historique et la situation actuelle de la communauté de Manawan. Une attention particulière est portée aux aspects sociaux qui y sont liés, comme la question de l’âge, du genre, des relations familiales et sociales, de la consommation d’alcool et de drogues, de l’accessibilité à l’éducation, des relations intergénérationnelles et de la relation entre les membres de la communauté et les professionnels qui travaillent. / The following thesis offers an analysis of suicide in native communities with a focus namely on the beliefs and funeral rituals that are currently practiced in the Atikamekw community of Manawan, in the region of Maurice, Québec. The objective of this research is to understand the intentional deaths that take place in the Atikamekw community based upon the native conceptions and to trace an anthropological portrait of the current state of suicide in this community. Suicide in native communities is a sensitive, difficultly approached topic; we have chosen to associate our anthropologic research with interdisciplinary discussions on the approaches to suicide as well as death and mourning, all pertaining to historical aspects in relations between the Atikamekw and the national state of Canada. The principal theory retained throughout this thesis is that every Atikamekw is perceived as an agent of their own culture, qualified to recognize their political situation and history as well as the ability to propose changes regarding their social and political state. The ethnography conducted in relation to this project aims to give an empirical intelligibility to the instances of suicide and new mortuary practices in Manawan, while keeping the relationships between suicide, the historical context, and the current state of the Manawan community established. A particular attention has been given to social aspects which are linked, such as age, gender, family and social relationships, alcohol and drug consumption, the accessibility to education, the intergenerational relationships as well as the relationships between the community and working professionals.

Ce travail constitue une synthèse des sépultures sous tumulus du Hallstatt C à La Tène B en Bourgogne et en Franche-Comté. L’objectif est de caractériser les ensembles funéraires de la Côte-d'Or méridionale et les différentes influences ou tendances qui ont touchés cette zone au cours du premier âge du Fer. Un jeu de comparaisons permet de dégager les spécificités de la Côte-d'Or méridionale à plusieurs niveaux : recrutement des populations, position et orientation des défunts, architecture des sépultures et aménagements internes, typologie des objets, port des effets personnels, nature et emplacements des dépôts. Ces différentes pistes permettent de reconstituer des costumes et des pratiques funéraires pour chaque zone de Bourgogne et de Franche-Comté, ainsi que leurs évolutions. Ces éléments mettent ainsi en évidence une forte influence jurassienne au cours du Hallstatt D1 et D2, puis au cours du Hallstatt D3 et au début de La Tène A, une plus grande influence de l’ouest et une relative unité en Côte-d'Or. La construction des tumuli et leur gestion dans le temps apportent des indices supplémentaires quant à l’existence de pôles funéraires forts et pérennes en Côte-d'Or méridionale, liés à la jonction entre les cours d’eau de l’est et de l’ouest. Les places de ces pôles dans le territoire des communautés de Côte-d'Or méridionale et les relations habitat(s)-tumuli restent à définir. / This work is a synthesis of tumuli graves in Burgundy and Franche-Comté from Hallstatt C to La Tene B periods. The objective is to characterize the funeral assemblages in Southern Côte-d’Or as well as the influences and the tendencies that went through this area during the early Iron Age. A set of comparisons shows the particularities of the Southern Côte-d’Or at several levels: the recruitment of the populations, the position and orientation of the deceased, the architecture of the graves and their internal arrangements, the typology and positions of the personals items, the nature and locations of the deposits. These various leads allow reconstituting costumes and mortuary practices, as well as their evolution, for each area of Burgundy and Franche-Comté. These elements highlight a strong Jura influence during the Hallstatt D1 and D2. A bigger influence from the west side, as well as a relative unity in the Côte-d’Or can be seen during the Hallstatt D3 and the beginning of La Tene A. The construction of burial mounds and their management through time lead to additional clues regarding their existence as long-lasting strong funeral poles in Southern Côte-d’Or. These appear bound to the junction between the east and western streams. The place of those poles in the territories of the southern Côte-d’Or’s communities and the relationship between settlements and tumuli remains to be defined.

The nineteenth century in Spanish America exhibits a true saga of funeral ceremonies intended to exalt the role of great men in the configuration of the symbolic arsenal which contributed to molding the foundational mythology of nation-states. The Republican state language turned the association between hero, national body and posterity into a resource of the affirmation of national authority and social and political cohesion. Converted into keystones in the building of the national pantheon, State funerals carried out during the 19th century in the majority of the Spanish American republics became formidable instruments of political and cultural construction. Along these lines, the presen tarticle is occupied with contextualizing the slow process of placing José de San Martín as an Argentine national hero within the coordinates of 19th century European and Spanish American funerary rituals. / El siglo XIX hispanoamericano exhibe una verdadera saga de ceremoniales fúnebres destinados a enaltecer el papel de los grandes hombres en la configuración del arsenal simbólico que contribuía a moldear la mitología fundacional de los estados nacionales. El lenguaje estatal republicano hizo de la asociación entre héroe, cuerpo nacional y posteridad un recurso de afirmación de la autoridad nacional y de cohesión social y política.Convertidos en piezas angulares en la fabricación del panteón nacional, los funerales de Estado realizados a lo largo del siglo XIX en la mayoría de las repúblicas hispanoamericanas se convirtieron en instrumentos formidables de construcción políticay cultural. En esta línea, el presente artículose ocupa de contextualizar la dilatada empresa de colocación de José de San Martíncomo héroe nacional argentino en las coordenadas de los rituales funerarios del siglo XIX europeo e hispanoamericano.