It is generally considered that cairns and stone constructions of different shapes and sizes make up the grave monuments of the Late Bronze Age (1000–300 BC) in the province of Södermanland in Sweden. However, these “monuments” often contain only small amounts of burnt bone, and often no human remains at all. At the same time, human bones are found in settlement sites and other "non-grave" contexts. The materiality of human remains thus appears to be far more complex than a modern definition of "burial" or "grave" would allow.  This thesis investigates practices beyond the common terminology of burial archaeology, and focuses on the practices of collecting, enclosing and scattering stones, human remains, pottery and metal objects in stone constructions traditionally labeled "graves".  The study is conducted through a detailed micro-level analysis combining constructions, depositions of artefacts and human remains in a perspective of perception, formation processes and temporality. Based on the results from studies of two Late Bronze Age burial grounds in Eastern Sweden, it is argued that there is a need to differentiate the meaning content of cremated bone within in what we refer to as burial grounds. Results indicate that the passage rituals in connection with death and disposal of remains do not end when the cremated bone is deposited in the stone constructions. The constructions and deposits are subject to further attention and actions, altering the meaning of the cremated bones while the individual undergoes transformation to a fully transformed substance. The stone constructions themselves do not appear to have been built for eternity, but rather as functional nodes of transformation, constructed to facilitate the passage rituals.

Judith Butler’s theory of performativity can be productively used to analyse how identity at burial would have been created, sustained and rendered coherent through extended periods of time. Moreover, Heideggerean phenomenology offers us insights into the mechanism underlying the process of performing an identity. Using mortuary data from Shang and Zhou burials, I offer (a) an analysis of how the identity of the deceased might have been (re)constructed and (re)produced through structured burial deposits as well as (b) a Heideggerean account of the heritage inherent in the sets of bronze objects interred in graves. These sets of bronze objects would have been used in a performance within the mortuary sphere as part of an elaborate but recognisable process of producing an identity for a tomb occupant. Furthermore, a gendered identity would have also been reified and materialised through burial assemblages. These post-processual analyses might be taken as examples that can be generalised to a method for further investigating other identities, and the processes underlying their production and reproduction, that Chinese archaeologists theorising burials and identity may use to advance the field.

Entre le VIe et le XIIe siècle, en Gaule, le traitement funéraire des enfants connut certaines évolutions, corrélées à une transformation plus large de l’espace des morts. À la lumière d’une étude interdisciplinaire, qui combine l’analyse des sources écrites (hagiographiques et normatives), archéologiques et biologiques du haut Moyen Âge, je propose d’appréhender l’organisation des sépultures et les modes d’inhumation des enfants, à travers l’analyse de seize sites funéraires, sept nécropoles rurales et neuf cimetières, utilisés du VIe au XIIe siècle. Le développement d’une nouvelle méthode de répartition des enfants en classes d’âges « sociales » (0-2, 3-7, 8-12, 13-17 ans) a permis de repérer des césures et des étapes importantes durant l’enfance, notamment autour de l’âge d’un et de sept ans, qui témoignent de l’évolution de l’identité sociale et se manifestent différemment selon les contextes. Dans les nécropoles, le mobilier déposé auprès des enfants s’accroît en qualité, en quantité et en diversité à partir de huit ans, le genre étant marqué de manière beaucoup plus nette. L’analyse des sources hagiographiques et normatives des VIe-VIIIe siècles permet de lier ce phénomène à la puberté et à l’entrée dans l’âge adulte. Dans les cimetières, on observe un processus de regroupement des tombes d’enfants, attestant une sorte de sectorisation de l’espace funéraire selon l’âge des individus, sans doute vers l’époque carolingienne : les enfants de moins de sept ans sont, en effet, inhumés au plus près des murs des édifices ecclésiaux, selon une tendance qui semble perdurer jusqu’à la fin de la période médiévale. / Between the 6th and 12th century AD in Gaul, we notice an important evolution of funeral rites and treatment of children graves, in parallel with a larger transformation of death space. Based on a multidisciplinary approach, combining the analysis of written sources (hagiographic and normative), archaeology and bioarchaeology, I reconstructed the spatial organization of children graves and burial rituals through the analysis of seven Merovingian cemeteries and nine churchyard burials, in use from the 6th to the 12th century. The development of a new method, which breaks down children distribution into "social" age groups (0-2, 3-7, 8-12, 13-17 years), enabled me to identify shifts and important stages during childhood around the age of one and seven years old. They highlight evolving social identity and present differently depending on the context. In Merovingian cemeteries, grave-goods were of better quality, and more diverse and numerous starting around eight years old, and gender was emphasized much more clearly. The analysis of hagiographic and normative sources dated to the 6th-8th centuries allows the link to puberty and starting adulthood. In churchyard burials, children graves were grouped together and space was structured around age, which seems to characterize the Carolingian period. Children under seven years old have been encountered in preferential areas located closer to church walls, a movement which persists until the end of the medieval period.

The Charity Hospital Cemetery in New Orleans, Louisiana, was used as a potter's field for over 150 years. When Charity Hospital considered selling a portion of the property ground penetrating radar (GPR) and thermal infrared (TIR) data were collected in the cemetery to locate unmarked graves. The TIR data could not be used because the expert died before compiling the TIR data. Therefore, the GPR data was the sole source of subsurface information. GPR anomalies were used to excavate 3 areas where bones and hospital supplies were subsequently found, unfortunately very limited analyses were possible on the analog GPR data. The study presented here involved digitizing data and conducting a more thorough analysis of map patterns to determine whether GPR data could be used reliably to locate burials in the cemetery. The study's result indicates that GPR is a reliable source for burial detection and other anomalies in the subsurface.

The boat-burials in Scandinavia presents several rich findings in the form of boats, possession and their owners. These boat-burials are reviewed in this work through a lens of maritime archaeology, to connect the possible roles held by the boat itself in context with the placement and nature of the burial gifts deposited around and inside the vessel. The burial grounds in Vendel, Valsgärde, Tuna I Badelunda, Ultuna and Old Uppsala are presented to compare and create context between findings to define a common tradition and cosmology involving the boat-burials in question.

O sítio Hatahara, município de Iranduba/AM, vem sendo estudado desde 1999 e já foi alvo de diversos trabalhos acadêmicos (Machado, 2005; Neves e Petersen, 2006; Tamanaha, 2006; Rebellato, 2007; Lima, 2008 e outros). Esse sítio é excepcional por diversas razões: tamanho, conteúdo, número de ocupações, montículos construídos e principalmente estado de conservação do material orgânico (humano, animal e vegetal). Nesse trabalho optou-se por fazer uma análise mais aprofundada dos sepultamentos pertencentes à fase Paredão (séculos VII a XII) oriundos desse sítio. O objetivo sendo o de obter mais informações sobre as escolhas das comunidades pretéritas, os gestos funerários e o contexto no qual eles se inseriam. Os dados adquiridos através da perspectiva da arqueologia da morte e pela tafonomia estão sendo comparados aos trabalhos já produzidos sobre esse local. Como resultado percebe-se um padrão funerário complexo com variações significativas e estruturas polivalentes (funerárias e habitacionais). Além disso, percebeu-se que a conservação dos materiais orgânicos estão intimamente relacionados a certas variáveis ambientais e culturais que permitem envisajar que mais sítios arqueológicos nessas condições possam ser descobertos na Amazônia. / The Hatahara site, in Iranduba, State of Amazonas, has been studied since 1999 and was at the heart of many papers (Machado, 2005; Neves e Petersen, 2006; Tamanaha, 2006; Rebellato, 2007; Lima, 2008 and others). This site is exceptional for several raisons: size, content, number of occupations, earth mounds and mainly state of conservation of organic material (human, animal and vegetal). For this project it was decided that a more thorough analyses should be conducted on the burials belonging to the Paredão phase (7th to 13th century) found in this site. The main purpose was to obtain information on the life of past societies, funerary rituals and the context in which they were inserted. The data acquired through the perspective of the archaeology of death and taphonomy are being compared to the work already produced about this site. As a result we noticed a complex funerary pattern with meaningful variations and multi-purpose structures (funerary and habitation). Furthermore, it was observed that the preservation of organic materials was closely related to certain environmental and cultural variables that allow us to expect that more archaeological sites having these conditions may be discovered.

This dissertation research is an archaeological investigation of the burial practices of the Irish Neolithic (4000-2500 BC) and Bronze Age (2500-1100 BC). Burial data from thirty sites are used in order to understand the relationship between the burial treatment of the dead (inhumation vs. cremation), artifact deposition, and faunal deposition with the age and sex of the dead. In order to understand how environmental variability affected the manner in which people constructed their views on identity, the sites were categorized based on two geographic regions, Region A and Region B. Region A refers to sites located in Co. Dublin, Co. Louth, Co. Meath, Co. Kildare, and Co. Wicklow, an area with many sites clustered together on land that was capable of supporting large communities, agricultural surplus, and is geographically located near important long distance trade routes with Britain and continental Europe. Region B refers to the remaining territory of Ireland. The results of the analyses are used to gain information on how burial was used by past populations to reflect social and economic status and how the communal perspective on status changed over time and how the surrounding environment affected the perspective of the people. Previous research on late prehistoric Irish burials has relied on cultural-historical stereotypes of the past to understand the social and economic trends, lumping all data from Ireland as being the same, and even as the same as burial trends in Britain and continental Europe. Therefore, Neolithic Ireland is assumed to have consisted of egalitarian agricultural-based communities, which transitioned into societies with vertical hierarchy dominated by adult males in the Bronze Age because of the rise of metallurgical practices and long-distance trade (Bradley 2007; Waddell 2010). Typically, research interpretations are generated based on only one line of contextual data, rather than taking into consideration the multiple aspects of burial ritual, and environmental variability amongst sites is not considered a factor in socio-economic influences on burial tradition. This study seeks to demonstrate that by using multiple lines of evidence, regional and local differences of burial tradition can be identified which contradict general stereotypes of both the Neolithic and the Bronze Age. The results of this study show that when multiple lines of evidence from burials are analyzed, general stereotypes of the manner in which socio-economic identity was manifested in the archaeological record during the Neolithic and Bronze Age cannot be applied to Ireland as a whole. Instead, the manner in which individuals are deposited and preserved in burial ritual is governed by isolated local traditions, rather than large, regional traditions. This is the result of regional variability in the environment, the arability of land, and the geographic positioning of sites near long-distance trade routes. This research demonstrates that large-scale explanations of social and economic changes in late prehistory and previous understandings of the role of burial ritual in socio-economic displays of identity need to be questioned and re-examined using more datasets to ensure a more thorough interpretation of the past.

<p>Abstract</p><p>Erlandsson, K-O. 2007. Återanvända fornlämningar. En studie av Ölands rösen. Re-used ancient monuments. A study of the cairns on Öland. C-uppsats i arkeologi. Högskolan i Kalmar ht 2007.</p><p>This is a study of the excavated cairns on Öland. The composition consists of three parts, the first part concentrates on what kind of re-uses there are of ancient monuments, the second part tries to tell why people did re-use burials and burial language, in the third part I have studied the excavated cairns on Öland and tried to see if the kinds of re-uses that were discussed in the first part can be seen on the ölandish cairns.</p><p>Keywords: re-use, cairns, Öland, burials, burial language</p> / <p>Abstract</p><p>Erlandsson, K-O. 2007. Återanvända fornlämningar. En studie av Ölands rösen. C-uppsats i arkeologi. Högskolan i Kalmar ht 2007.</p><p>Detta är en studie av Ölands utgrävda rösen. Uppsatsen består av tre delar, den första delen tittar på vad det finns för slag av återbruk av fornlämningar, i den andra delen berättas det om varför människor återanvände gravar och gravspråk, i den tredje delen har jag tittat på de utgrävda öländska rösena och försökt se om de slag av återbruk som uppmärksammades i första delen går att se i de öländska rösena.</p><p>Nyckelord: återbruk, rösen, Öland, begravningar, gravspråk</p>

In this paper I will discuss the occurrence of ceramic vessels in the graves of the Pitted ware culture on the island of Gotland, Sweden. I will focus on four sites and compare these sites, with hopes of finding some similarities or interesting differences. The sites are Ajvide in Eksta parish, Visby in Visby parish, Västerbjers in Gothem parish and Fridtorp in Västerhejde parish. The idea is to look at the grave goods, with focus on the ceramic vessels, or at least, the bottoms of the vessels, where one can clearly see that it's been deposited in the grave. I will try to analyze the vessels (shape and in some cases height), look where in the grave they've been placed, how many graves contain vessels, who's been given these vessels and if the vessels have filled a certain purpose once they've been deposited in the graves. / Neolitiska Livsstilar

In this essay, material and written sources are compared in an attempt to learn more about the Iron Age religion in Britain. Classical texts and archaeological evidence concerning the Iron Age religion in Britain are presented, after which a comparison is made of the two to try to find out whether the classical authors statements could have been true. The conclusion drawn is that much of the facts in the classical texts are substantiated by material remains, but some information cannot be proved. Furthermore, the archaeological evidence provides us with facts of the Iron Age religion which was not mentioned by the classical authors. / Denna uppsats berör religion under järnåldern i Storbritannien. Den består av en jämförelse mellan klassiska källor och arkeologiskt material. Målet är att får reda på huruvida påståenden av klassiska författare om religionen i Storbritannien under järnåldern kan ha stämt. Mycket av det de klassiska författarna skrev kan stödjas av arkeologiska bevis, men en del har inget stöd i det arkeologiska materialet. Dock ger oss materiella lämningar information om religionen under järnåldern i Storbritannien, som inte nämndes av de klassiska författarna.