A presente pesquisa visa analisar aspectos da natureza das práticas rituais realizadas em determinadas estruturas absidais* de grande porte em sítios gregos da Idade do Ferro. Muitos autores afirmam que nessas estruturas as práticas rituais funerárias assumem as características de um verdadeiro culto heróico. Contudo, também observam que na grande maioria dos casos, é difícil estabelecer uma distinção clara entre as evidências que denotam funções sagradas e aquelas que denotam funções profanas. Para tentar entender melhor essas limitações de funções e também as próprias características dos aspectos religiosos da Idade do Ferro, selecionamos quatro sítios onde essas estruturas absidais são encontradas e datadas entre os séculos XI e VIII a.C.: o Mégaron A e o Mégaron B em Thermos, na Etólia, o Edifício Toumba em Lefkandi, na ilha da Eubéia, os Edifícios C, D e S em Asine, na região da Argólida e o Edifício A (ou Daphnephoreion) e o Templo D em Erétria, também localizada na ilha da Eubéia. Pretendemos realizar um estudo desses casos, relacionando o exame dos aspectos arquitetônicos com a análise da cultura material associada a essas estruturas. Comparando os dados entre si, objetivamos levantar algumas considerações sobre a natureza dessas práticas rituais, relacionando-as com a documentação textual e imagética disponível. Objetivamos por fim, indicar algumas questões a respeito da importância e das implicações dessas práticas rituais no contexto sócio-político, principalmente nos séculos IX e VIII a.C. / This research aims to analyze the aspects of ritual practices that took place in monumental apsidal structures* in Greek sites of Iron Age (1100 to 700BC). Many authors believe that these funerary practices are dressed up as a real hero cult. Though, they also observe that generally is really difficult to establish a clear distinction between the sacred and the profane functions fulfilled by these structures. We have chosen four sites where these structures can be found and dated to the 11th to 8th BC in order to understand better the interaction between the sacred and the profane activities, investigating the religious aspects of the Greek Iron Age: Megaron A and Megaron B in Thermos, the Toumba building in Lefkandi, Buildings C, D e S in Asine and Building A (or Daphnephoreion) and Temple D in Eretria. We intend to link the exam of architectural aspects to the archaeological material associated with the apsidal structures. Our purpose is to establish a comparative analysis between the archaeological data, the written and the image sources available for this period, providing considerations about the meaning, and the implications of the religious nature of these sites related to the rise of the polis

Im Zentrum der Arbeit steht die nichtkönigliche ("private") Grabstatue des Alten Reiches (3. bis 6. Dynastie). Das schließt die Beschäftigung mit der baulichen Struktur und den funktionalen Komponenten von Grabanlagen ein. Außerdem werden Belege des Flachbildes und inschriftliches Material zur Klärung bestimmter Sachverhalte herangezogen. Ziel der Arbeit ist es, anhand der Grabstatue die Funktion eines kulturellen Objektes in der gesellschaftlichen Praxis zu untersuchen, wobei der räumliche Rahmen auf die Residenz und der zeitliche Rahmen auf das Alte Reich beschränkt ist. Anhand der Grabstatue kann nachvollzogen werden, wie ein kulturelles Objekt auf der Basis habitueller Konzepte und Handlungsmuster im Rahmen der funerären Praxis von einer spezifischen sozialen Gruppe (Residenzbewohnerschaft) in einer spezifischen historischen Situation (Etablierung eines Machtzentrums in einem frühen Staatswesen) aktiviert und entwickelt wird. Durch die Einbeziehung weiterer Quellengruppen läßt sich so das Bild der funerären Praxis einer bestimmten Epoche entwerfen. Die Arbeit setzt sich aus fünf aufeinander aufbauenden Teilen zusammen. Die entsprechenden Belege sind in Tabellen zusammengestellt, auf die jeweils verwiesen wird. Teil I setzt die Grundlagen der Arbeit. Die beiden wesentlichen Statuentypen - die Sitzfigur und die Standfigur - werden vorgestellt. Durch die anschließende Diskussion von Aufstellungsort und kultischer Funktion wird die Bedeutung des Objektes "Statue" im funerären Kult beleuchtet. Davon ausgehend können erste Schlüsse zur sozialen Implikation der funerären Praxis gezogen werden. Es wird gezeigt, daß die Statuen mit bestimmten Informationen "indiziert" sind (stehend = Bewegungsfähigkeit; sitzend = Existenz im Grab; ausgestreckte Hand = Fähigkeit zum Opferempfang), die im Rahmen der Kultpraxis aktiviert werden. Durch die gezielte Entwicklung bestimmter Indizes können individuelle soziale Positionen beschrieben und in die kulturelle Kommunikation eingeführt werden (Namens- und Titelbeischrift, naturalistische Gestaltung). Dem in Teil I. für die Belege der 1. bis 3. Dynastie vorgegebenen Prinzip wird in den folgenden Teilen gefolgt, wobei aufgrund des umfangreichen Belegmaterials eine Trennung der Schwerpunkte (Statuentyp, Kontext der Grabanlage, Funktion im Kult) vorgenommen wird. Teil II behandelt die einzelnen Statuentypen, die seit der Mitte der 4. Dynastie dem Korpus der Grabstatuen hinzugefügt werden. Schwerpunkt der Betrachtung ist hier die individuelle Aktivierung der in den Statuen vorhandenen kommunikativen Potenzen (Indizes). Es wird gezeigt, daß die Entwicklung von neuen Statuentypen (Schreiberfigur, Standfigur mit Vorbauschurz, Gruppenfigur, Dienerfigur) mit der Etablierung neuartiger sozialer Positionen an der Residenz verbunden werden kann. Daneben führt die Entwicklung spezifischer Handlungsvorgänge und Konzepte der funerären Praxis zur Etablierung von Sonderformen (Ersatzkopf, Büste, Nacktfigur, Pseudo-Gruppe). Teil III untersucht den archäologischen Kontext der Statuenbelege. Dabei werden die Quellen verschiedener sozialer Gruppierungen der Residenz (Elite vs. dependents) getrennt untersucht, um Gemeinsamkeiten und Differenzen der funerären Praxis innerhalb der Residenz herauszuarbeiten. Wie auch für die in Teil I behandelte Epoche läßt sich eine zeitliche Entwicklung und Veränderung der funerären Praxis erkennen. Abschließend werden Belege für Felsstatuen und verwandte Objekte betrachtet, für die in besonderer Weise gilt, daß Statuentyp und Aufstellungsort eine Einheit bilden. Im Zentrum dieses Abschnittes steht die Aktivierung des Mediums Statue im Rahmen kollektiver Kulthandlungen. In diesem Zusammenhang werden auch die verschiedenen Kultbezüge einer funerären Anlage untersucht, die sich im archäologischen Befund ablesen lassen. In Teil IV werden Belege der Flachbild- und Textdekoration von funerären Anlagen in die Betrachtung einbezogen. Im Mittelpunkt stehen solche Flachbilddarstellungen, in denen die Verwendung von Statuen thematisiert wird. Anhand von Texten und Darstellungen von Kulthandlungen werden außerdem Rekonstruktionen des Opferrituals, des Festrituals und des Bestattungsrituals vorgeschlagen. So wird die funeräre Praxis als ein Komplex real vollzogener Handlungen beschrieben und der Rahmen der Aktivierung ihrer individuellen und kollektiven Aspekte genauer untersucht. In diesem Zusammenhang wird auch auf die Bedeutung verwiesen, die die "Konzeptualisierung" (sprachlich / schriftliche Formulierung und Ausdeutung) von Phänomenen für die Entwicklung der funerären Praxis besitzt. Anhand der Belege sich entwickelnder Konventionen der Darstellung und Formulierung von praktischen Handlungen in Bild und Text (hier als Phänomen der "Verschriftlichung" bezeichnet) wird gezeigt, daß die funeräre Praxis ein dynamischer, ständiger Veränderung unterworfener Prozeß ist. Die Veränderung betrifft sowohl den Bereich der Handlungen - also die vollzogenen Zeremonien - als auch den Bereich der verwendeten Objekte (Statue, Grabanlage, Leiche) und die Konzeptualisierung des Prozesses in einer "funerären Religion". In Teil V werden die wesentlichen Ergebnisse zusammengefaßt. Dabei wird auf die innerkulturelle Konzeptualisierung des Objektes "Grabstatue" eingegangen. Weiterhin werden die Kriterien zusammengestellt, die eine Periodisierung der Entwicklung der funerären Praxis an der Residenz zulassen. Abschließend wird auf die Bedeutung eingegangen, die die funeräre Praxis in der gesellschaftlichen Praxis im pharaonischen Ägypten im 3. Jt. v.u.Z. insgesamt besaß. / The focus of the study is the non-royal ("private") tomb statue of the Old Kingdom (3rd to 6th dynasties). Observations on the actual position of statues within the tomb are included, followed by a discussion of architectural and functional components of a residential funerary complex. Further a certain number of two-dimensional representations and inscriptions are consulted for the discussion of special topics. The aim of the study is to investigate the function of a cultural object within the frame of social practice. By using the tomb statue as an example and by restricting the topic spatially to the residence and temporally to the Old Kingdom, it is possible to detect how - on the basis of habitual concepts and patterns of action - a cultural object has been developed and activated by a specific social group (inhabitants of the residence) in the frame of funerary practice in a specific historical situation (consolidation of the centre of an early state). Using a wider score of sources it is thus possible to sketch the reality of funerary practice of a specific period. This study is divided into five parts. The sources referred to in the different chapters are gathered in sets of tables. Part I sets the main principles of the study. The two most important statue types - the sitting and the striding figure - are introduced. The following discussion of its place in the funerary complex and its function shows the importance of the object "statue" within the funerary cult. Preliminary observations on social implications of funerary practice are formulated. It is shown that statues are marked by some indexical information (striding = possibility of movement; sitting = existence in the tomb; raised hand = possibility of receiving offerings) which will be activated in the course of funerary practice. By developing certain of these indices it became possible to describe individual positions and to introduce them into the cultural communication (inscription of name and titles, naturalistic elements of representation). The principles used in part I for the sources from dyn. 1 to 3 will also be observed in the following parts, dividing due to the amount of material the investigation into a number of subtopics (statue types, context of the funerary complex, function in the cult). In part II statue types added to the corpus of tomb statues during dyn. 4 are investigated. Focal point is the individual activation of the communicative potencies inherent in the statues (indices). It is shown that the development of new statue types (scribe, striding figure with protruding kilt, group figure, servant figure) can be correlated to the establishment of new social positions at the residence. Additionally the development of specific patterns of behaviour and of concepts of funerary practice leads to the creation of peculiar types of statues (reserve head, bust, naked figure, pseudo group). Part III deals with the archaeological context of statues. In order to investigate communities and differences within the funerary practice of the residence, sources of different social groups (elite vs. dependants) are treated separately. As in the period dealt with in part I, it is possible to observe the development and the transformation of the funerary practice in time. Additionally with rock-cut statues and related objects, a group of sources is investigated linking in a specific manner statue type and its position in the funerary complex. Main topic of this part is the activation of the medium "statue" in the course of collective cult action. In this context the different references of religious action in a funerary complex observable in the archaeological record are described. Part IV adds the evidence of inscriptions and two-dimensional depictions. The main focus is on two-dimensional representations showing the employment of statues. Using textual and pictorial evidence, reconstructions of the offering ritual, the festival ritual and the burial ritual are proposed. Funerary practice is described as a complex of actual behaviour. The circumstances of the activation of its individual and collective potencies are detected. The importance of the process of "conceptualisation" (oral / written formulation and explanation) of phenomenons for the development of funerary practice is stressed. Using sources showing the formation of patterns of representation of practical actions in picture and text (called "scriptualization") it is shown that funerary practice is a dynamic, constantly changing process. Those changes refer not only to the realm of actions - i.e. the actual ceremonies - but also to the objects used (statue, funerary monument, deceased body) and to the conceptualisation of the whole process in a "funerary religion". Part V summarises the main conclusions. Additionally it deals with the emic conceptualisation of the object "tomb statue". Further a number of criteria allowing a periodization of funerary practice at the residence are listed. Finally the overall importance of funerary practice within the frame of social practice in pharaonic Egypt during the 3rd millennium B.C.E. is highlighted.

No description available.

Le renouvellement de la documentation lié au dynamisme de l’archéologie préventive, ainsi que la reprise systématique des données issues de fouilles anciennes et inédites ont permis de poser un regard neuf sur le Bronze moyen du sud de la plaine du Rhin supérieur. Le corpus, réuni pour ce travail, offre des données variées (objets métalliques, résineux et céramiques) d’origines diverses (habitats, sépultures, dépôts, objets isolés) qui ne se résument plus uniquement au matériel des nécropoles de la forêt de Haguenau. Les mobiliers métalliques et céramiques ont fait l’objet d’une étude distincte. Leur classement typologique associé à des analyses statistiques ont révélé sept étapes depuis fin du Bronze ancien (BA III/Bz A2b) jusqu’au début du Bronze final (BF 1/Bz D2). La phase moyenne du Bronze moyen (fin du BM I-début du BM II/Bz B2-C1) reste mal définie et semble quasi absente dans la région. La corrélation avec les dates absolues disponibles pour la région indique un intervalle chronologique situé entre 1600 et 1300 avant notre ère environ. Durant la phase ancienne, les contacts extérieurs sont centrés sur le sud du Bade-Wurtemberg, le Jura souabe et la Suisse occidentale. Puis les échanges gagnent en intensité, se diversifient et se tournent également en direction du nord, vers la région du Rhin moyen. / The renewal of documentation about the preventive archaeology dynamism, as well as the systematic recovery of datas from old or unpublished excavations have resulted in a fresh perspective at the Middle Bronze Age of the upper Rhine’s south plain. The corpus, joined in this work, gives varied datas (metallic, resinous objects, pottery), from various sources (settlements, graves, deposits, isolated objects), which is not limited to Haguenau’s cemeteries, anymore. Metallic materials and pottery had been examined individually. The determined typology, combined with statistical analysis show seven stages since the end of the Early Bronze Age (BA III/Bz A2b) to the beginning of Late Bronze Age (BF 1/Bz D2). The middle phase of the Middle Bronze Age (end of BM I-beginning of BM II/Bz B2-C1) remains uncleared and seems not to be in the Upper Rhine. The correlation with well-known absolute dates in the Upper Rhine comes to a time interval between 1600 and 1300 Before J-C, approximately. During the first stage, the interactions are located in the South of Baden-Württemberg, in the Swabian Alb and in the western Switzerland. Then, interactions continue to intensify, become more diverses towards the North, near the Middle Rhine.

A pesquisa intitulada A antiguidade clássica na representação do feminino: pranteadoras do Cemitério Evangélico de Porto Alegre (1890-1930) analisa a influência da cultura greco-romana na representação das figuras femininas desta necrópole e apresenta um inventariado das pranteadoras. O estudo aborda também as duas marmorarias mais atuantes na capital gaúcha: a Casa Aloys e a Marmoraria Lonardi, que realizaram a colocação de algumas destas esculturas. O inventário contempla não somente a tipologia das pranteadoras, mas os materiais utilizados na arte funerária do Evangélico. A análise das pranteadoras foi amparada na presença social e moral da mulher republicana, retratada nas páginas das revistas Globo e Kodak, importantes publicações do período sobre o qual versa este estudo. / This research comprises an analysis of the greek and roman culture influences on the representation of the female figures in the necropolis indicated by its title: The classical antiquity in the female representation: mourners of the Evangélico Cemetery of Porto Alegre (1890-1930), as well as an inventory of the mourners in that cemetery. The study also approaches the two more active marble yards in the city of Porto Alegre: the Casa Aloys and the Lonardi Marble Yard, which has done the placement of some of these funerary sculptures. The inventory does not comprehend only the mourners’ typology, but also an identification of the materials employed at the funerary arts of the Evangélico Cemetery. The mourners’ analysis took in consideration the social and moral presence of the republican woman as portrayed in the Globo and Kodak magazines´ pages, which were important publications in the period that this study discusses.

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.

Cette étude s'organise autour d'une réflexion sur l'occupation humaine de la Tassili du Fadnoun (sud-est algérien) à travers l'analyse architecturale des tumulus à couloir et enclos et de leurs contextes géographique et funéraire. La position géographique de ce grand massif, à proximité de Tanget, de la Tassedjebest, de la Tamelghiq et des autres massifs situés au sud-est, lui confère un rôle de carrefour où s'échangeaient les productions culturelles parmi lesquelles figurent l'art rupestre et l'architecture funéraire. Depuis la publication de Jean Pierre Savary qui date du début des années soixante, l'étude des monuments funéraires du Fadnoun n'a pas connu d'évolution importante. L'objectif majeur de notre recherche est de réexaminer les données anciennes concernant les tumulus à couloir et enclos et de donner une impulsion à de nouvelles recherches introduisant les systèmes d'information géographique (SIG) et l'imagerie satellitaire à une échelle et un contexte régional plus large. Le complément d’étude que nous apportons dans le cadre de cette thèse s'inscrit clairement dans la continuité des travaux antérieurs. Ces premiers résultats obtenus sont un point de départ pour des recherches ultérieures dans la Tassili du Fadnoun, restée longtemps marginalisée en raison des difficultés d'accès. Il ressort de cette étude, malgré une distribution géographique très étendue à l’échelle des massifs du Sahara centro-méridional que les monuments de type à couloir et enclos présentent plusieurs caractéristiques communes notamment en matière d'architecture, de mode d'inhumation et de datation. / This study focuses the human occupation of the Tassili of Fadnoun (south-east Algeria) through the architectural analysis of the corridor and enclosures tumuli and their geographical and funerary contexts. The geographical position of this great massif, near Tanget, Tassedjebest, Tamelghiq and the other massifs situated in the south-east, gives it a role of crossroads where cultural productions including rock art and funerary architecture were exchanged. Since the publication of Jean Pierre Savary, which dates from the early sixties, the study of funerary monuments of the Fadnoun has not undergone significant evolution. The main objective of our research is to re-examine the old data concerning corridor and enclosure tumuli and to give impetus to new research introducing Geographic Information Systems (GIS) and satellite imagery to a wider scale and regional context. The complementary study carried out in this thesis is clearly in line with the previous work. These initial results are a starting point for further research in the Tassili of Fadnoun, which has long been marginalized because of difficulties of access. This study shows that corridor and enclosure type monuments have several common characteristics, notably in architecture, burial mode and dating, in spite of a very wide geographical distribution all over of the central Saharan massifs.

A pesquisa intitulada A antiguidade clássica na representação do feminino: pranteadoras do Cemitério Evangélico de Porto Alegre (1890-1930) analisa a influência da cultura greco-romana na representação das figuras femininas desta necrópole e apresenta um inventariado das pranteadoras. O estudo aborda também as duas marmorarias mais atuantes na capital gaúcha: a Casa Aloys e a Marmoraria Lonardi, que realizaram a colocação de algumas destas esculturas. O inventário contempla não somente a tipologia das pranteadoras, mas os materiais utilizados na arte funerária do Evangélico. A análise das pranteadoras foi amparada na presença social e moral da mulher republicana, retratada nas páginas das revistas Globo e Kodak, importantes publicações do período sobre o qual versa este estudo. / This research comprises an analysis of the greek and roman culture influences on the representation of the female figures in the necropolis indicated by its title: The classical antiquity in the female representation: mourners of the Evangélico Cemetery of Porto Alegre (1890-1930), as well as an inventory of the mourners in that cemetery. The study also approaches the two more active marble yards in the city of Porto Alegre: the Casa Aloys and the Lonardi Marble Yard, which has done the placement of some of these funerary sculptures. The inventory does not comprehend only the mourners’ typology, but also an identification of the materials employed at the funerary arts of the Evangélico Cemetery. The mourners’ analysis took in consideration the social and moral presence of the republican woman as portrayed in the Globo and Kodak magazines´ pages, which were important publications in the period that this study discusses.

The Middle Horizon Occupation of the Julio C. Tello Complex, Cajamarquilla SiteThis paper presents results obtained by the Cajamarquilla Archaeological Project at the monumental urban center of Cajamarquilla, in the Rimac Valley, central coast of Peru. The 1996-1997 excavations in the Architectural Group Julio C. Tello exposed important burials and funeral contexts from Middle Horizon Epochs 1 and 2 as well as a room with offerings dating to Epoch 1. These remains demonstrate that Huari influences were not very significant in the origin, the development and the prestige system of the Cajamarquilla city. / El presente artículo trata sobre las investigaciones que el Proyecto Arqueológico Cajamarquilla viene desarrollando en el sitio urbano monumental de Cajamarquilla, valle del Rímac, costa central del Perú. Se exponen los resultados más importantes obtenidos durante el periodo 1996-1997 en el conjunto arquitectónico Julio C. Tello. Particularmente destaca el hallazgo de varios contextos funerarios de las épocas 1 y 2 del Horizonte Medio y un recinto con pozos de ofrendas de la Época 1. A partir de esta evidencia, los autores sostienen que las influencias huari no parecen haber sido demasiado trascendentes en el origen, funcionamiento y prestigio del sitio.

From Chinchorro to Chiribaya: The Ancestors of the Chachapoya-Inca MallquisIn 1977 agricultural workers, turned into looters, found an intact funerary site in the cloud forest in northeastern Peru. A prompt archaeological rescue project permitted the recovery of an important collection of mummies and artifacts that are providing important insights about the archaeology of the Chachapoya people that established in this area around 900 A.D. up to the Inca conquest of this territory around the year 1475. The mummies recovered showed evidence of cultural practices devised and used to assure the preservation of the human bodies. Such practices are also reported among Chinchorro and Chiribaya mummies in the Andes. A cultural interpretation of these funerary activities is discussed connecting the practice of the cult to the ancestors to the access and management of resources and territory. / En 1997, unos peones descubrieron y huaquearon un cementerio intacto en el bosque nuboso del noreste del Perú. Un rápido proyecto de rescate arqueológico permitió la recuperación de una importante colección de momias y artefactos que están proporcionando importante información sobre la arqueología de los chachapoya. Este grupo se estableció en el área alrededor del 900 d.C. hasta la conquista inca de este territorio, que ocurrió alrededor del año 1475. Las momias recuperadas muestran evidencias de prácticas culturales diseñadas y empleadas para asegurar la conservación de los cuerpos. Prácticas similares se han reportado también entre las momias chinchorro y chiribaya en los Andes. En este artículo se discute una interpretación cultural de estas actividades funerarias relacionando la práctica del culto a los ancestros con el acceso y manejo de los recursos y del territorio.