The prehistoric cemetery of Barshalder is located along the main road on the boundary between Grötlingbo and Fide parishes, near the southern end of the island of Gotland in the Baltic Sea. The ceme-tery was used from c. AD 1-1100. The level of publication in Swedish archaeology of the first millennium AD is low compared to, for instance, the British and German examples. Gotland’s rich Iron Age cemeteries have long been intensively excavated, but few have received monographic treatment. This publication is intended to begin filling this gap and to raise the empirical level of the field. It also aims to make explicit and test the often somewhat intuitively conceived re-sults of much previous research. The analyses deal mainly with the Migration (AD 375–540), Vendel (AD 520–790) and Late Viking (AD 1000–1150) Periods. The following lines of inquiry have been prioritised. 1. Landscape history, i.e. placing the cemetery in a landscape-historical context. (Vol. 1, section 2.2.6) 2. Migration Period typochronology, i.e. the study of change in the grave goods. (Vol. 2, chapter 2) 3. Social roles: gender, age and status. (Vol. 2, chapter 3) 4. Religious identity in the 11th century, i.e. the study of religious indicators in mortuary cus-toms and grave goods, with particular emphasis on the relationship between Scandinavian paganism and Christianity. (Vol. 2, chapter 4) Barshalder is found to have functioned as a central cemetery for the surrounding area, located on pe-ripheral land far away from contemporary settle-ment, yet placed on a main road along the coast for maximum visibility and possibly near a harbour. Computer supported correspondence analysis and seriation are used to study the gender attributes among the grave goods and the chronology of the burials. New methodology is developed to distin-guish gender-neutral attributes from transgressed gender attributes. Sub-gender grouping due to age and status is explored. An independent modern chronology system with rigorous type definitions is established for the Migration Period of Gotland. Recently published chronology systems for the Vendel and Viking Periods are critically reviewed, tested and modified to produce more solid models. Social stratification is studied through burial wealth with a quantitative method, and the results are tested through juxtaposition with several other data types. The Late Viking Period graves of the late 10th and 11th centuries are studied in relation to the contemporary Christian graves at the churchyards. They are found to be symbolically soft-spoken and unobtrusive, with all pagan attributes kept apart from the body in a space between the feet of the deceased and the end of the over-long inhumation trench. A small number of pagan reactionary graves with more forceful symbolism are however also identified. The distribution of different 11th cen-tury cemetery types across the island is used to in-terpret the period’s confessional geography, the scale of social organisation and the degree of alle-giance to western and eastern Christianity. 11th century society on Gotland is found to have been characterised by religious tolerance, by an absence of central organisation and by slow piecemeal Christianisation.

The work deals with the last things of the man from dying, through fear of death, burial and funeral rituals, to the demands that are placed on the funeral service. The work is not focused only on the actual experience of dying and his last period of life, but great attention is paid to survivors, particularly in the context of grieving, coping with loss and consultancy for survivors. In this thesis is provide space for all the various topics that are related to the last things of the man - funeral, cemeteries and funeral services that work closely with the survivors, who come to arrange a funeral. Summarizes the statutory regulations, codexes and regulations, which funeral services must at all times observe. It also mentions the role of undertaker and function of consultancy for survivors.

This thesis deals with the charting of jewish settlement in Sumava and Posumavi, and also with history and present of the selected villages - Vimperk, Čkyně, Vlachovo Březí, Volyně, Dub, Prachatice and Volary. The first part characterises the jewish settlement in Sumava and Posumavi. Furthermore, it describes aforementioned villages and occupied with their jewish history, sights, personalities and current condition. The second part contains questionaire with 10 basic questions, regarding to jewish history at Prachaticko, and also contains comparison of three surveyed schools: Elementary school Husinec, Elementary school Vlachovo Březí and Prachatice High school. In every surveyed school, there were questioned scholars of 8th and 9th classes. The best results reached scholars of Prachatice High school, then of Elementary school Vlachovo Březí and the last place tooked by scholars of Elementary school Husinec. Despite the fact that this issue is not occupied until 9th class, knowledge of scholars in 8th class is high.

Submitted by JAQUELINE DE OLIVEIRA MONTEIRO (jackmonteiro28@yahoo.com.br) on 2017-05-02T16:10:45Z No. of bitstreams: 1 Tese final.pdf: 12625092 bytes, checksum: 0d2c0dad866bf83e8316371c638fc779 (MD5) / Approved for entry into archive by Rafael Aguiar (rafael.aguiar@fgv.br) on 2017-05-04T14:32:17Z (GMT) No. of bitstreams: 1 Tese final.pdf: 12625092 bytes, checksum: 0d2c0dad866bf83e8316371c638fc779 (MD5) / Made available in DSpace on 2017-05-17T13:28:49Z (GMT). No. of bitstreams: 1 Tese final.pdf: 12625092 bytes, checksum: 0d2c0dad866bf83e8316371c638fc779 (MD5) Previous issue date: 2017-04-03 / The death is a fact present all cultures. What differs them is the symbolism connected to each society throughout centuries, manifested though signs. In this universe, tombs art plays the role of perpetrator agent of the history, denoting symbols ans costumes of differents periods. To observe 'the city of the deads' is to unveil the synthetised way the preferences that some symbols were chosen by the loved ones so to represent the dead immortalize their memory before the time. To understand the nuances of this niche is the function of the touristic activity that by fragmenting a new touristic idea, will be able to understand it's imbrications, there for, attend the needs and expectations of those consumers. The work consistes in analize the cemitery São João Batista as a tourism potential through qualitative researches, beyond if the experienced interpretation of the author in a City Tour in the studied necropoli. / A morte é fato presente em todas as culturas. O que difere são as representações simbólicas atribuídas a cada sociedade por séculos, manifestadas através de signos.Nesse universo, a Arte Tumular desempenha o papel de agente perpetuador da história, denotando símbolos e costumes de distintos períodos.Observar a 'cidade dos mortos' é desvelar de maneira sintetizada as preferências com que alguns símbolos foram escolhidos pelos entes queridos de forma a representar o morto e imortalizar sua memória perante o tempo.Compreender as nuances desse nicho é função da atividade turística que, ao fragmentar um novo viés turístico, poderá perceber suas imbricações, e, assim, corresponder as necessidades e expectativas desse consumidor.O trabalho consiste em analisar o Cemitério São João Batista como potencialidade turística através de pesquisas qualitativas, além da interpretação da autora vivenciada em um Tour na necrópole estudada

Presented theses deals with the phenomenon of death in the second half of 19th century on the example of the area around the Cheb town. The source base is made up by information of Christian registers of deaths, by prescriptive regulations and tangible evidences. As a main methodological basis the Historical Demography was chosen,but the other approaches were used as a Historical Anthropology and Art History. The most important emphasis was oriented on getting results from statistical research. The index of death issues was researched from several circumstances. Not only the data of approximate Life expectancy, infant mortality and seasonal movement was reached but also the analysis of the causes of death was made. The attention was oriented on infectious diseases too. The question of spread of epidemics is given into the wider context in the subsequent chapter, which is devoted to influence to prevent the gradual lengthening of life expectancy. The attention was devoted to the analysis of preserved tombstones from the 2nd half of 19th century on the base of fieldwork. The artifacts were assessed from the point of view of artistic representation. The epitaphs were recorded too for the identification of specific persons. The end of this topic was the thought of vandalism of modern time and the importance of preservation of the testimonial of funeral culture. The main aim of presented theses is to find out, what were the mortality situations at the monitored period but also the changes of funeral rite influenced by emancipation of bourgeois society. The connection with early modern period tradition of colossal noble funeral ceremony was pointed out. The complexity was amplified by the analysis of the term ?the Death? presented on the pages of Glossaries from that time and by the excursion into the folk?s habits connected with the end of life journey of rural population. For obtaining the complete view, there was necessary to work not only with results of statistics, but also to consider the interdisciplinary approach.

This work deals with life and villages in the parish Křemže in the period 1885 to 1920. Home work contains a brief description of the emergence of villages and parishes of the first references in the historical annals, after the year 1885. Another reference to time zone are the years 1885 - 1905 from the perspective of life in the parish and Křemže of sacral buildings in this period. At the same time a separate chapter in the life and community events and intrusions Křemže parish and village life. The following chapter handles the period before the World War II, the years 1911 to 1914. Here is a breakdown done in terms of parish and community Křemže own view, and again the common life away. A separate chapter is devoted to the first veto war. Emphasis here is placed on the description of life in the village itself and the difficulties and War on the territory of the parish. The final chapter contains a description of a new independent Republic and its impact on the ethnic and political. It describes also describe trends and developments in the territory of the Catholic Church parish Křemže from 1919 - 1920.

À partir du milieu du Xe siècle, conjointement à l'émergence et au développement d'une conscience communautaire, l'Église chrétienne médiévale met en place un cimetière consacré interdit aux « mauvais morts ». Parallèlement, la construction ecclésiale se concrétise par un encadrement plus précis des fidèles (à la fois liturgique, sacramentel et juridique), modifiantainsi le paysage et les pratiques sociales. Dès le XIe siècle, et – plus particulièrement – aux XIIe-XIIIe siècles, les décrétalistes, liturgistes et canonistes, dressent de nombreuses catégories de « mauvais chrétiens » privés de sepultura ecclesiastica, lesquels ont – jusqu'à présent – été considérés par les historiens des textes et les archéologues comme des « exclus ». Si la justice ecclésiastique semble intransigeante au sujet du devenir de certains (à l'instar – notamment – des meurtriers, des incendiaires, des jouteurs et, d'une façon plus générale, des excommuniés), elle envisage néanmoins leur réintégration dans le giron de l'Église. La présente étude, en favorisant une approche transdisciplinaire (sources écrites et archéologiques), se propose de comprendre ces interdictions funéraires, mais également d'appréhender sous un jour nouveau la gestion des espaces cimétériaux et de leurs marges. Si elle tend non seulement à éclairer le devenir des corps privés de sepultura ecclesiastica, elle invite également à discuter la prise en charge des « mauvais morts » par les autorités civiles et laïques. À ce titre, elle incite à concevoir les lieux d'exécution (fourches patibulaires, gibets, etc.) comme une forme à part entière de regroupement des « mauvais morts » / From the mid-10th century, together with the emergency and the development of a community conscientiousness, the medieval Christian Church sets up a consecrated cemetery forbidden to the "bad Dead". At the same time, the landscape and the social practices change due to a better defined guidance of the Faithful on liturgical, sacramental and juridical aspects. From the 11th century and more particularly by the 12th and 13th centuries, the decretalists, liturgists and Canonists list out a number of "bad Christians' " groups deprived of sepultura ecclesiastica, who were previously regarded as "outsiders" by the historians of written sources and the archaeologists. Despite of the ecclesiastical justice being uncompromising regarding the future of murderers, arsonists, jousters, and more generally, those who have been excommunicated, their reintegration within the Church is pondered.This study, promoting a multidisciplinary approach (written and archaeological sources), aims at understanding these funeral bans, as well as assessing in a new light the management of burial areas and their edges. It not only tends to shed light on the future of the bodies deprived of sepultura ecclesiastica, but it also raises the question on assuming the care of the "bad Dead" by the civil and lay/secular authorities. As such, it leads to see the execution areas (patibulary forks, gallows, etc.) as a full-fledged type of gathering the "bad Dead"

This is an ethnographic study that focuses on Zahmanê Êzîdîa Li Dalarna, the Yezidi cemetery, in Borlänge. The Swedish town of Borlänge has one of the largest Yezidi diaspora communities in Western Europe; a majority emigrated from the Northern Iraqi region of Sheikhan during the 1990s and early 2000s. The overall aim of this project is to investigate how the Yezidi community in Borlänge puts Zahmanê Êzîdîa Li Dalarna into use, the meanings ascribed to the site by individual interviewees, and how these relate to ritual places and practices in Sheikhan. The empirical material stems from observations and interviews among members of three extended Yezidi families in Borlänge and in Sheikhan, and archival material from the Church of Sweden. Fieldwork in Sheikhan focused on the valley of Lalish and the cemetery sites in the Yezidi villages in Sheikhan. The empirical material is presented, analysed and discussed through a theoretical framework of place, creation and maintenance of social memory through ritual practice, and the concept of transfer of ritual. The empirical material reveals that salient ritual actions and elements from ceremonies in Lalish and the Yezidi villages in Sheikhan are transferred to Borlänge, and there put into use for ritual practices and for creating and maintaining a collective identity outside of Iraq.

Ce mémoire de maîtrise présente une étude effectuée sur des ossements humains provenant d'un cimetière protestant de Québec : le cimetière St. Matthew, utilisé entre 1771 et 1860. Le profil démographique construit par l'analyse des 71 individus inclus dans la collection d'ossements permet d'identifier les différences dans l'attribution de l'âge et du sexe d'une sépulture selon le critère osseux employé. Ces résultats paléodémographiques sont comparés avec un échantillon d'actes de décès comprenant 707 individus afin déjuger de la représentativité des ossements, selon l'âge et/ou le sexe, par rapport à un échantillon représentant les individus inhumés à St. Matthew. Les différences entre les profils démographiques obtenus par ces deux sources indiquent d'une part, les biais inhérents aux critères et aux standards utilisés pour déterminer l'âge et le sexe à partir d'ossements, ceux liés à la fouille et à la conservation des os et, d'autre part, les limites relatives aux actes de décès.

Jews were present in Pietersburg [Polokwane] from the time of its establishment in 1868. They came from Lithuania, England and Germany. They were attracted by the discovery of gold, land and work opportunities. The first Jewish cemetery was established on land granted by President Paul Kruger in 1895. The Zoutpansberg Hebrew Congregation, which included Pietersburg and Louis Trichardt was established around 1897. In 1912, Pietersburg founded its own congregation, the Pietersburg Hebrew Congregation. A Jewish burial society, a benevolent society and the Pietersburg-Zoutpansberg Zionist Society was formed. A communal hall was built in 1921 and a synagogue in 1953. Jews contributed to the development of Pietersburg and held high office. There was little anti-Semitism. From the 1960s, Jews began moving to the cities. The communal hall and minister's house were sold in 1994 and the synagogue in 2003. Only the Jewish cemetery remains in Pietersburg. / Religious Studies & Arabic / M.A. (Judaica)