Durant le Néolithique en France (5700-2100 ans av. J.-C.), plusieurs groupes culturels principalement définis à partir du mobilier se succèdent. Les pratiques funéraires témoignent de changements majeurs au cours de cette période. Les sépultures d’abord individuelles, ont tendance à être regroupées, avant que la monumentalisation et la collectivisation des tombes se mettent en placeau Néolithique moyen pour devenir combiné et quasi exclusives à la fin du Néolithique. L’objectif de ce travail est l’étude des individus immatures dans divers contextes (pratiques funéraires, recrutement, analyse spatiale) et une discussion de leur considération sociale à partir des résultats obtenus.Une analyse multi-scalaire, fondée sur un inventaire de 8124 sites, associe les données archéologiques et biologiques et elle a été couplée à un SIG. La base de données ainsi constituée a vocation à être disponible sous la forme d’une plateforme collaborative en ligne.Huit sites du Néolithique moyen et de la fin du Néolithique ont fait l’objet d’une étude plus approfondie avant d’être intégrés à l’ensemble de l’échantillon. Les résultats documentent une organisation spécifique aux individus immatures mise en place à l’échelle du site. Une diversité de traitements est également visible à une échelle plus large, autorisant certains regroupements de sites d’un point de vue géographique et chronologique. Les différences observées semblent refléter des âges de rupture dans la considération sociale des individus immatures et conduisent à une discussion sur la présence de tranches d’âge au sein de la cohorte des défunts non-adultes, comme autant d’étapes sociales depuis la naissance jusqu’à l’âge adulte. / In France, during the Neolithic time period (5700-2100 BC), several cultural groups have been identified. They are mostly defined according to their set of artefacts. Funerary practices show major changes during this period. In the begining of Neolithic burials were simple and gathered, following with monumentalisation and collectivization at the middle Neolithic, before becoming exclusive at the end of the Neolithic. The aim of this research is to focus on immature individuals within these various contexts (funerary practices, age distribution and spatial analysis) and to discuss the social statut of young individuals within the society through the collected data.A multi-scalar study, based on an inventory of 8124 settlements in France combines biological and archaeological data and includes a GIS analysis. This elaborated data base is designed to become an online collaborative platform.Special attention is given to eight funerary sites dated respectively to middle Neolithic and to the end of Neolithic before their integration in the whole sample. Results document a specific spatial distribution of the immature individuals inside the funerary sites. Various funerary treatments are also identified on a larger scale, allowing the grouping of some sites both geographically and spatially. These differences seem to reflect breaking age at death linked to the social consideration of the immature deceased, from birth to adulthood.

Archaeological Research at Cerro del Oro, Cañete ValleyThe excavations at Cerro del Oro in the Cañete valley revealed an uninterrupted occupation sequence since the Early Intermediate Period. This huge archaeological complex acquires its monumental features about this time, but it also evidences significant changes during the Epoch 1 of the Middle Horizon Period, with the introduction of new cultural patterns. This preliminary report tries to identify these social changes in their cultural expression. / Las excavaciones en Cerro del Oro, valle de Cañete, han revelado una ocupación constante desde el Periodo Intermedio Temprano. Este gran complejo arqueológico adquiere sus rasgos monumentales desde esta época, pero también evidencia cambios significativos durante la primera época del Horizonte Medio, con la introducción de nuevos patrones culturales. Este informe preliminar trata de identificar estos cambios en la expresión cultural de esta sociedad.

Social and Political Transformation in the Callejón de Huaylas (III to X Centuries)Archaeological investigations between 1997-1999 in the Callejón de Huaylas, Peru -localized around the Pierina gold mine- have discovered prehispanic settlements corresponding to diverse chronological periods. The article focuses on the Early Intermediate Period and Middle Horizon, examining Recuay settlement pattern, and showing how it was transformed Wari control that probably intruded into the Callejón de Huaylas in the 6th century. However, local domestic patterns appear to have remained little changed, suggesting that new demands for taxes must not have been excessive. Only a few signs of foreign domination are evident. / Consecutivos proyectos de investigacion y rescate arqueológico realizados entre 1997 y 1999 en el área de explotación de la mina Pierina, Callejón de Huaylas, han permitido estudiar un conjunto de asentamientos prehispánicos de diversos periodos cronológicos. En este artículo se pone énfasis en los sitios del Período Intermedio Temprano y Horizonte Medio, se explica el patrón de asentamiento recuay y cómo fue transformado y absorbido por las fuerzas exógenas wari que irrumpen en el Callejón de Huaylas alrededor del siglo VI. El sistema de articulación local, sin embargo, persiste y solo se pueden detectar algunas señales de dominación externa.

Esta tese de doutorado aborda os contextos funerários tradicionais na Amazônia. Mesmo tendo como pontos de partida e final a arqueologia, utilizamos dados da antropologia sociocultural e da etnologia como um todo, tanto para estruturar nossos conceitos teóricos quanto para analisar os dados. Os contextos funerários recentes podem ser uma chave para o passado, mas são principalmente evidência da complexidade do tema e da necessidade de se considerar os indivíduos e suas identidades na hora da morte. Através dos contextos analisados iremos dialogar com algumas hipóteses de ocupação vigentes na Arqueologia Amazônica: como a associação entre alguns tipos de cultura material e falantes dos principais troncos linguísticos da região (Arawak, Tupi, Karib e Jê). Foram trabalhados contextos arqueológicos da região do médio rio Solimões até o estado do Amapá. Os principais elementos analisados foram: os gestos, os contextos, os acompanhamentos, os mortos, a localização dos sepultamentos, etc. Ao final percebemos que ao mesmo tempo em que existem conceitos pan-amazônicos sobre o que seria uma \"boa morte\", existem também sociedades que buscam se diferenciar e possuem códigos próprios, individualizantes. / This dissertation addresses the traditional funerary contexts in the Amazon. Even though archaeology is the starting and ending points of our work, we used data from socio-cultural anthropology and ethnology as whole, to structure our theoretical concepts and to analyze the data. Recent funerary contexts may be a key to the past, but mostly they are evidence of the complexity of this topic and the need to consider individuals and their identities at death. Through the contexts that were analyzed, we will engage with some of the prevailing occupation hypothesis in the Amazon Archaeology, for instance: the association between some types of material culture and speakers of the main languages in this region (Arawak, Tupi, Karib and Jê). Archaeological contexts from the Middle Rio Solimões all the way to the state of Amapá were studied. The major elements taken into consideration were: the gestures, the contexts, the grave furniture, the dead, the location of the burials, etc. At the end we realized that while there are pan-Amazonian concepts of what should be a \"good death\", there are also societies that seek to differentiate themselves and have their own, individualized codes.

Situé entre le VIIe et le XVIe siècle de notre ère, le phénomène mégalithique sénégambien est contemporain de l'émergence et du développement de grandes entités politiques tels que le Ghâna, le Tekrûr et le Mâli. Depuis les années 1970, les recherches archéologiques menées sur les architectures mégalithiques du Sénégal et de Gambie contribuent à mettre en avant une riche culture matérielle se présentant notamment sous la forme de poteries entières, parfois déposées en façade orientale des monuments, et d'un abondant mobilier fragmenté. Toutefois, le manque de contextes stratifiées constitua longtemps un obstacle à la compréhension de ces productions céramiques en diachronie. Or, depuis 2005, les fouilles archéologiques conduites sur la nécropole de Wanar (Sénégal) (dir. L. Laporte et H. Bocoum) révèlent des contextes soigneusement renseignés, permettant de situer le mobilier céramique par rapport aux séquences architecturales et funéraires propres à chaque monument. Ces données nouvelles constituent le cadre de référence de notre étude céramique. Afin d'appréhender au mieux la diversité des productions céramiques liées à ces architectures funéraires, nous avons choisi d'adopter une approche croisée du mobilier céramique. Celle-ci combine l'étude des répertoires morphologiques, des motifs et des techniques décoratives et, finalement des chaines opératoires de façonnage. La périodisation obtenue pour la nécropole de Wanar sert ici de fondement à l'établissement d'une périodisation générale des productions céramiques, valable pour l'ensemble de l'aire mégalithique sénégambienne. Cette séquence souligne notamment l'abandon progressif des poteries adaptables en couvercle, à vocation funéraire, pour des exemplaires incompatibles avec cette fonction, à vocation commémorative. Ces changements trouvent un écho particulier dans les contextes archéologiques et ethnographiques de l'Afrique de l'ouest aux Ier et IIe millénaires de notre ère. / Located between the 7th and the 16th century AD, the Senegambian megalithic phenomenon is contemporary with the emergence and development of large political entities such as Ghàna, Tekrûr and Mâli. Since the 1970's, archaeological research carried out on the megalithic architectures of Senegal and Gambia has contributed ta highlighting a rich material culture, notably in the form of whole pottery, sometimes deposited on the eastern facades of the monuments, and an abundant fragmented furniture. However, the lack of stratified contexts was for a long time an obstacle to the understanding of these ceramics productions in diachrony. However, since 2005, archaeological excavations conducted on the necropolis of Wanar (Senegal) (directed by L. Laporte and H. Bocoum) reveal carefully informed contexts, allowing to locale the ceramic furniture in relation to the architectural and funerary sequences specific to each monument. These new data constitute the frame of reference of our ceramic study. ln order to better understand the diversity of ceramic productions related to these funerary architectures, we chose to adopt a cross-approach of ceramic furniture. This combines the study of morphological repertoires, motifs and decorative techniques, and finally shaping operating chains. The periodization obtained for the Wanar necropolis serves here as the basis for the establishment of a general periodization of ceramic productions, valid for the whole megalithic area of Senegambia. This sequence highlights the progressive abandonment of pottery adaptable as lids, used in funerary contexts, for new vessels incompatible with this lid function. ln this case, pottery adopts a commemorative role. These changes find particular resonance in the archaeological and ethnographic contexts of West Africa in the 1st and 2nd millennia of our era.

Cette recherche vise à déterminer les pratiques funéraires au sein des nécropoles de la région du Talyche (vallée du Lenkoran au sud de l'Azerbaïdjan; nord-ouest de l'Iran) pour les périodes du Bronze Récent jusqu'aux premiers âges du Fer. Grace à Jacques de Morgan, qui a exploré le Caucase à la fin du XIXe s., le Musée d'Archéologie Nationale (MAN) possède aujourd'hui de très importantes/riches collections provenant des nécropoles du Talyche. 23 nécropoles sont examinées dans cette thèse. L'étude typo-chronologique de leur mobilier nous permettra d'une part de caractériser les pratiques funéraires au sein des nécropoles du Talyche, pour la période allant de l'âge du Bronze Récent jusqu'aux premiers âges du Fer et d'autre part de mieux définir la période charnière de la transition entre l'âge du Bronze et l'âge du Fer ainsi que d'éclairer la nature des liens étroits qui unissaient les nécropoles de la région avec les régions voisines d'Iran, du Caucase et d'Anatolie. / The purpose of this study is to determine the funerary practices in necropolises of the Talyche area (Lankaran Valley in southern Azerbaijan, northwestern Iran) for the Late Bronze Age and the Early Iron Age. Thanks to Jacques de Morgan, who explored the Caucasus in the late nineteenth century, The Musée d' Archéologie Nationale (MAN) has now a very important and rich collections from the necropolises of the Talysh area. 23 necropolises are examined in this Ph-D. The typo-chronological study of its artefacts will enable us, first of all, to characterize the funeral practices in the cemeteries of Talysh area for the period of the Late Bronze age to the early Iron age, and secondly to better define the key period of transition between Bronze age and Iron age as well as to clarify the nature of close relationship between the cemeteries of the region with neighboring regions of Iran, Caucasus and Anatolia.

Pour les citoyens d’Athènes au Ve siècle, l’expérience de la tragédie n’avait pas son début lorsque les spectateurs prenaient leur place dans le théâtre de Dionysos : en tant qu’expérience rituelle, la tragédie s’inscrit dans le contexte festif des Grandes Dionysies, point de référence fondamental pour comprendre les interactions entre le drame et les spectateurs en tant que πολῖται.Au cours des rites accomplis aux Dionysies, et en général au cours de chaque rituel accompli dans d’autres contextes, le rôle de spectateur constituait une activité rituelle à tous égards. Lorsqu'un rituel fait partie de l’intrigue du drame, un mécanisme de mise en abyme est activé en fonction des compétences et des expériences rituelles des spectateurs, qui étaient capables de reconnaître la forme, les implications et les marges d'efficacité du rite. Les rites tragiques présentent donc une efficacité rituelle, déterminée par la comparaison avec le rite réel, et une efficacité dramatique, liée aux dynamiques de l’intrigue. Les images des rituels de la tragédie sont construites en tant qu'images polyvalentes, connectées aux événements dramatiques et associées à l'expérience rituelle des πολῖται.Le rituel est également inséré dans les dynamiques de la performance tragique ; certains rites (supplications, lamentations, offrandes non sanglantes) sont particulièrement « bons à représenter » sur la scène, tandis que d'autres (notamment le sacrifice sanglant) se déroulent dans des espaces invisibles aux spectateurs. L'observation des mécanismes par lesquels l'espace de l'orchestre est modelé par la représentation du rite, et mis en communication avec les espaces rituel invisibles permet de comprendre comment les détails de l'action rituelle sont utilisé pour obtenir un effet dramatique. D'autre part, isoler les caractéristiques des rituels représentés dans l'orchestre du théâtre de Dionysos permet de réfléchir à la nature de la tragédie grecque en tant qu'expérience rituelle. / The experience of ancient Greek tragedy did not begin, for the 5th century Athenians, when the spectators took their place in the theatre of Dionysus: as a ritual experience, Greek tragedy is part of the ritual context of the Great Dionysia. During the festival, and in general during every ritual performed on a small or large scale, the role of spectator constituted a ritual activity in all respects.When a ritual is part of the tragic plot, it generates a mechanism of mise en abyme based on the skills and the ritual experiences of the spectators, who are able to recognize the form, the implications and the efficacy of the rite. The dramatic rites have their ritual efficacy, determined by the comparison with the actual rite, and their dramatic efficacy, depending on the dynamics of the tragic plot. The ritual sequences in Greek tragedy are represented as polyvalent images, connected to the interweaving of dramatic events, and associated with the ritual experience of the πολῖται.The ritual is also part of the dynamics of the tragic performance: some rites (supplication, funeral lamentations, bloodless offerings) are embedded on the tragic scene, while others (especially blood sacrifices) are performed offstage, and are therefore invisible to the spectators.Focusing on how dramatic rituals influence the construction of the dramatic space, and observing the mechanisms of ritual communication between the space of the theatre and the invisible ritual spaces, can help us understand how the representation of ritual actions can be used to activate the ritual competences and experiences of the spectators of ancient Greek Tragedy.On the other hand, observing the characteristics of the rituals that are suitable to be represented onstage, and embedded in the orchestra of the theatre of Dionysus, can clarify some aspects of ancient Greek tragedy as a ritual experience. / L’esperienza della tragedia non iniziava, per gli Ateniesi del quinto secolo, nel momento in cui gli spettatori prendevano posto nel teatro di Dioniso: in quanto esperienza rituale, la tragedia si inserisce nel contesto festivo delle Grandi Dionisie, punto di riferimento fondamentale per comprendere come il dramma interagiva con gli spettatori in quanto πολῖται. Nel corso dei rituali delle Dionisie, e di ogni rito compiuto su piccola o grande scala, l’attività di spettatore costituiva un’attività rituale a tutti gli effetti.Quando un rito si inserisce nel μῦθος del dramma, viene attivato un meccanismo di mise en abyme basato sulle competenze e le esperienze rituali degli spettatori, che sono in grado di riconoscere la forma, le implicazioni e l’orizzonte di efficacia del rito. I riti presentano un’efficacia rituale, determinata dal confronto col rito reale, e un’efficacia drammatica, connessa alle dinamiche degli eventi tragici. Le immagini dei rituali in tragedia si costruiscono come immagini polivalenti, che si connettono all’intreccio di vicende drammatiche, e si associano all’esperienza rituale dei πολῖται.Il rituale si inserisce, inoltre, nelle dinamiche della performance: alcuni riti (supplica, lamentazione funebre, offerte incruente) sono particolarmente adatti a essere rappresentati sulla scena, mentre altri (in particolare il sacrificio cruento) sono relegati negli spazi invisibili agli spettatori.Osservare i meccanismi con cui lo spazio dell’orchestra viene modellato dal rito, e messo in comunicazione con gli spazi rituali invisibili, permette di comprendere come i dettagli dell’azione rituale vengono evocati, sfruttando le esperienze rituali degli spettatori, per ottenere un effetto drammatico.Dall’altra parte, isolare le caratteristiche dei rituali rappresentati nell’orchestra del teatro di Dioniso permette di riflettere sulla natura della tragedia greca come esperienza rituale.

Cette thèse doctorale présente les principaux aspects des pratiques funéraires d’un vaste territoire « transmanche » dit « province médio-atlantique ». Ce travail s’intéresse au second âge du Fer continental ou période de La Tène (milieu du Ve – dernier quart du Ier siècle avant J.-C.) et au Iron Age britannique (fin Ve avant – milieu du Ier siècle après J.-C.). Les analyses des données relatives aux traitements des corps, à l’architecture des sépultures et au mobilier funéraire, mettent en évidence six groupes funéraires « médioatlantiques» et révèlent leurs évolutions spatio-temporelles. Cette étude permet d’appréhender les territoires « transmanches » via leurs particularités du domaine funéraire, mais aussi de visualiser celles des régions voisines de ses marges orientales. / This doctoral thesis presents the funerary practices of a large cross-Channel area, called “Medio-Atlantic province”. This work focuses on the second Iron Age or La Tène period (mid-5th century – last quarter of the 1st century BC) and the British Iron Age (late 5th century BC – mid-1st century AD). The analyses of the data on the treatments of the bodies, the funerary architecture and the grave-goods highlight six “Medio-Atlantic” funerary groups and expose their spatial and temporal evolution. This study allows to understand the main funerary features of Cross-Channel areas, as well as other funerary groups in theirs eastern margins.

The main purpose of this study was to investigate the relationship between the African and the Ancient Near Eastern tradition with regard to the ancestral consultation. 1 Samuel 28:3-25 was used as a point of departure. This text was used because it is the only text in the Hebrew Bible that shows the act of consulting the dead except those texts explicitly condemning the act. The study was divided into five chapters. Chapter 1 focused on the introduction and the research problem. Chapter 2 focused on the study of 1 Samuel 28:3-25 and this was done via and intratextual and intertextual analysis. The intratextual analysis of 1 Samuel 28:3-25 focused on the interrelatedness of the text on its literally level. This was done by means of a morphological, syntactical and structural analysis. The intertextual analysis focused on 1 Samuel 28:3-25 in relation with other texts in the Hebrew Bible, especially with reference to the practice of ancestral consultation. In Chapter 3 the main focus was on the Ancient Near Eastern tradition with regard to ancestral consultation and thus focused upon extratextual material. In this chapter, Mesopotamian and Israelite cultural practices were mainly considered. Customs relating to the act of consulting the dead were studied. It included funerary customs, death and mourning rites, the place and role of the dead in society. The study concluded that the act of ancestral consultation in the Ancient Near East was part of their religion. In Ancient Israel, however, it was prohibited by Yahwistic religion. Chapter 4 focused on ancestral consultation in African tradition. In this chapter, personal knowledge and experience were also important. Ancestral consultation in Africa is still a living tradition. The role of the ancestors was studied and also the role that the living have in relation to their ancestors. In this chapter the role of Christianity in Africa played pivotal role because Christianity shaped African religion of today. It is clear from the study that African Christianity still pays tribute to their dead relatives as they are believed to be closer to God. Both Christians and those who practice traditional religion agree on the role of the ancestors. In Chapter 5 the researcher brought together the information in Chapters 1 to 4. In that sense it can be regarded as the climax of the investigation into ancestral consultation as an ancient and modern cultural and religious practice. This chapter contains a comparison between African and Ancient Near Eastern tradition regarding ancestral consultation. The chapter indicates that there is a lot to compare between the two traditions, but one needs to consider the differences in time, religious perceptions, geography, economic and political background of the two traditions. This should especially be considered in evaluating the Ancient Near Eastern tradition because it is in the “archive”; we can only read and learn about it with reference to available sources, while African tradition is an existing one. In Chapter 6 the researcher summarised the main findings of the study with special reference to the research problem as discussed in the first chapter. / Dissertation (MA)--University of Pretoria, 2013. / gm2014 / Ancient Languages / unrestricted

By using the technique of photogrammetry for the 3D visualization of ancient Egyptian coffins decorated with magical texts and iconography, this project aims at building up a new digital platform for an in-depth study of the ancient Egyptian funerary culture and its media. It has started in August 2015 through the support of a Mellon Fellowship for the Digital Humanities at UC Berkeley and up until now it has focused on ancient Egyptian coffins kept at the Phoebe A. Hearst Museum of Anthropology of UC Berkeley. The main outcome will be a digital platform that allows to display a coffin in 3D and where users will be able to pan, rotate, and zoom in on the coffin, clicking on areas of text to highlight them and view an annotated translation together with other metadata (transcription of the hieroglyphic text, bibliography, textual variants, museological data, provenance, etc.)