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Finding spatial solutions to insularity, space shortage and loss of value in a rapidly changing urban cemetery and context by investigating new relationships between the sacred and profane / Mini Dissertation (MArch(Prof))--University of Pretoria, 2018. / Architecture / MArch(Prof) / Unrestricted

This thesis examines the character of Middle Neolithic to Middle Bronze Age (3600-1200 BC) funerary and ritual practices in Wales. This was based on the analysis of chronological (radiocarbon determinations and artefactual evidence), contextual (monument types, burial types, deposit types) and osteological (demographic and pyre technology) data from a comprehensive dataset of excavated human bone deposits from funerary and ritual monuments. Funerary rites in the Middle Neolithic (c. 3600-2900 BC) sometimes involved the deposition of single inhumation or cremation burials in inconspicuous pit graves. After a hiatus in the Late Neolithic (c. 2900-2400 BC), formal burials re-appeared in the Chalcolithic (c. 2500-2200 BC) with Beaker burials. However, formal burials remained relatively rare until the Early Bronze Age (c. 2200-1700 BC) when burial mounds, which often contained multiple burials, became the dominant type of funerary monument. Burial rites for this period most commonly involved the cremation of the dead. Whilst adult males were over-represented in inhumations, no age- or gender-based differences were identified in cremation burials. Patterns in grave good associations suggest that perceived age- and-gender-based identities were sometimes expressed through the selection of objects to be placed in the graves. The tradition of cremation burials carried on into the Middle Bonze Age (c. 1700-1200 BC), although formal burials became less common. Circular enclosures (henges, timber circles, stone circles, pit circles), several of which were associated with cremated human bone deposits, represented the most persistent tradition of ritual monuments, with new structures built from the end of the fourth millennium BC to the middle of the second millennium BC in Wales.

No / New survey in the Chitral Valley has doubled the number of recorded Gandharan Grave culture sites in the region and extended their geographical range. The numbers and location of sites indicates that the Gandharan Grave culture was well established in the Chitral valley, suggesting that the valley may have been central to this cultural development, rather than marginal.

This thesis examines the character of Middle Neolithic to Middle Bronze Age (3600-1200 BC) funerary and ritual practices in Wales. This was based on the analysis of chronological (radiocarbon determinations and artefactual evidence), contextual (monument types, burial types, deposit types) and osteological (demographic and pyre technology) data from a comprehensive dataset of excavated human bone deposits from funerary and ritual monuments. Funerary rites in the Middle Neolithic (c. 3600-2900 BC) sometimes involved the deposition of single inhumation or cremation burials in inconspicuous pit graves. After a hiatus in the Late Neolithic (c. 2900-2400 BC), formal burials re-appeared in the Chalcolithic (c. 2500-2200 BC) with Beaker burials. However, formal burials remained relatively rare until the Early Bronze Age (c. 2200-1700 BC) when burial mounds, which often contained multiple burials, became the dominant type of funerary monument. Burial rites for this period most commonly involved the cremation of the dead. Whilst adult males were over-represented in inhumations, no age- or gender-based differences were identified in cremation burials. Patterns in grave good associations suggest that perceived age- and-gender-based identities were sometimes expressed through the selection of objects to be placed in the graves. The tradition of cremation burials carried on into the Middle Bonze Age (c. 1700-1200 BC), although formal burials became less common. Circular enclosures (henges, timber circles, stone circles, pit circles), several of which were associated with cremated human bone deposits, represented the most persistent tradition of ritual monuments, with new structures built from the end of the fourth millennium BC to the middle of the second millennium BC in Wales.

This study, Death shadowed by life: Accountability in popular interpretations of suicide in Sweden 1850–1900, draws inspiration from the perspective of new cultural history, exploring ideas of accountability and the relationship between life and death in interpretations of suicide in late 19th century rural Sweden. The sources used in this study consist of records of popular belief and practice that were collected in the early 20th century. In historical writings suicide is often treated as an isolated act which was by default morally condemned. In this work the perspective is broadened, analysing the self-killing act in relation to understandings of the self-murderer’s earlier life as well as to related types of death. I argue that the definition of suicide, in the context here examined, had less to do with the intention and agency of the person who killed themself than with the context of the person’s earlier life. The main aspect when classifying deaths, both accidental and intentional, as suicides was the presence of sinful acts in the past. Furthermore, suicide was part of an even wider category of deaths caused by sinful acts in life. However, as opposed to these other kinds of death, suicide was understood as the ultimate proof of sinful behaviour. Finally, I suggest that sin in this context had a pragmatic facet that intertwined with, but did not depend on, moral judgment. This study thus sheds new light on the stigmatization of suicide.

Die Arbeit beschäftigt sich mit einem besonders aus dem mittleren Donauraum bekannten frühmittelalterlichen bis neuzeitlichen Bestattungsbrauch, bei dem Sicheln als Grabbeigaben verwendet worden sind. Dafür wurden exemplarisch alle publizierten Gräber mit Sicheln aus der Slowakei untersucht und Zusammenhänge mit dem Sozialstatus der Bestatteten herausgearbeitet sowie allmähliche Veränderungen dieser Beigabensitte seit dem hohen Mittelalter festgestellt. / This work is dealing with a burial rite using sickles as grave goods, which occured particularly in the middle Danube region from early medieval up to early modern times. A systematic analysis including all published graves containing sickles from the area of today Slovakia led to an interesting relation to the social status of the buried persons and further results concerning chronological changes of this phenomena. / Práca sa zaoberá s kosákmi ako časť hrobového inventáru v stredoveku (Obr. 8). Doterajšie bádania navrhovali rozdielne interpretácie tohto pohrebného zvyku. Kosák v hroboch bol vysvetlovaný ako zbraň, prípadne súčasť bojovníkov alebo jazdcov (Obr. 6), ako osobné pracovné náradie mŕtveho alebo ako predmet s ochrannou-magickou funkciou. Systematické vyhodnotenie všetkých hrobov, v ktorých sa našli kosáky na území celého Slovenska vynášalo d’alšie výsledky čo sa týka tejto problematiky. Základ analýzy tvorilo 87 hrobov s kosákmi z 37 nálezisk (Obr. 1 a 2). Medzi tými sa nachádzalo aj 8 novovekých hrobov z 16.-18. stor., ktoré kvôli nedostatočným údajom zohrali len podradnú úlohu. Hroby, v ktorých sa nachádzal kosák boli rozčlenené do 5 časových skupín, aby bolo možné sledovať chronologické vývoje (Obr. 3). Vyhodnotenie ukazovalo, že mŕtvi pochovaní s kosákmi, boli často vystrojovaní s mnohými d’alšími predmetmi (Obr.7). Približne jedna tretina sa ešte vyznamenala nezvyčajne početnými a cennými predmetmi pohrebného inventára a nákladnou úpravou hrobovej jamy s neobyčajnými rozmermi a s drevenými konštrukciami. Mŕtvych pochovaných s kosákom teda musíme zaradiť do vyššej polovice sociálnej hierarchie, čo hroby z avarskej a veľkomoravskej doby najzreteľnejšie ukazovali. Pohrebné zvyky sa potom pod vplyvom prenikavej kresťanísacie zjetnotili a sociálne rozdiely boli menej poznateľné. Význam kosákov v hrobe by teda mohol súvisieť s vyšším sociálnym postavením mŕtveho. Lenže kosák kvôli jeho svojej malej hmotnej hodnote nemôže platiť ako prestížny objekt a musíme vziať do úvahy jeho symbolické reprezentovanie sociálneho statu alebo bohatstva. Avšak kosák aj ako predmet hrobového inventára, zostal pre všetkých viditeľné poľnohospodárské náradie, mohli by sme ho interpretovať napríklad ako symbol pozemkového majetku. Zatiaľ ale chýbajú ešte presné informácie o vývoji vlastníctva a pozemkového pánstva v strednodunajskej oblastí z ranného stredoveku, ktoré by mohli pomôcť d’alej v tejto súvislostí. Vyhodnotenie d’alej ukazovalo, že zvyk, dať kosáky do hroba sa menil v priebehu storočí. Na to poukázalo najprv zreteľné zmenšenie mužských jedincov pochovaných s kosákom (Obr. 9) a častejší výskyt neúplných kosákov (Obr. 10). Okrem toho sa menilo uloženie kosáku v hrobe. Na začiatku boli prevažne uložené do pánvy. Neskôr, predovšetkým od pokročilého 10. stor. až do novoveku sa vyskytli na rozdielných miestach v hrobe (Obr. 11). Pôvodný význam sa teda pravdepodobne menil alebo bol stratený.