Conduzida na cidade de Porto Alegre, Brasil, a pesquisa etnográfica aqui apresentada descreve as dinâmicas no interior de um conjunto de mediações do complexo funerário, que não somente perpassa diferentes instâncias institucionais e econômicas, mas também modelam o processo de fabricação da morte e da pessoa morta através de intervenções físicas no corpo e da criação de uma memória a ela relacionada. Morte é, portanto, mais do que a destituição de uma vida: é a instituição de um novo estado, significa tornar-se algo. Um novo conjunto de documentos é requerido e há uma transposição de estatutos jurídicos. Assim, os circuitos funerários atuam na construção desse novo estado enquanto, simultaneamente, reconhecem a presença da pessoa morta nessa dinâmica por meio da imposição de uma presença moral e corpórea. A pessoa morta, não sendo um locus de passividade, mostra a sua vida ao impor padrões de comportamento nas negociações concernentes ao seu funeral, assim como ao influenciar escolhas e decisões. / Conducted in the city of Porto Alegre, Brazil, the ethnographic research presented by this work describes the dynamics within a set of mediations, which not only pervades different institutional and economic instances, but also shapes the construction process of death and of the dead person through a physical intervention on the body as well as through the creation of a specific memory. Death is thus more than the mere destitution of a life: it is the institution of a new state, it means becoming something else. A new set of papers are in order as much as the transposition of the legal status. The funeral circuits are hence acting upon the construction of this new state while simultaneously acknowledging the dead person’s presence through the imposition of a moral and corporeal presence. The dead person, not being a locus of passivity, displays his/hers life by setting behavioral guidelines in dealings concerning his/hers funeral arrangements, as well as by influencing choices and decisions through his/hers presence within the aforementioned dynamics.

O objetivo dessa dissertação é entender quais são e como se dão os padrões de variabilidade de contextos funerários dos grupos Guarani e Tupinambá, com foco na região da bacia dos rios Paranapanema e alto Paraná. Para tal, fizemos um levantamento bibliográfico de sítios com contextos funerários, escavados por diversos arqueólogos e arqueólogas, que se localizam nos estados de São Paulo, Paraná, Mato Grosso do Sul e Rio de Janeiro. Desses sítios, escolhemos aqueles que possuíam mais informação e material disponível para análise como a base para nossas considerações. Analisamos material cerâmico e remanescentes humanos, e fizemos um levantamento de práticas funerárias de grupos Tupinambá e diversos grupos Guarani a partir de fontes etnohistóricas. Os dados analisados demonstram que a variabilidade das práticas funerárias desses grupos é constituída por continuidades e descontinuidades, elementos básicos que se repetem e elementos que se distinguem. Esses elementos estão presentes na cerâmica, na espacialidade funerária, e conversam com padrões de assentamento. Eles mostram como grupos Guarani e Tupinambá ocuparam áreas ao longo do Paranapanema e afluentes, formando diferentes ocupações que por vezes podem ter existido em um período próximo, no qual esses dois grupos - ou ao menos pessoas que faziam cerâmicas desses dois tipos - podem ter convivido. / The aim of this dissertation is to understand what are and how are the patterns of variability of the funerary contexts of Guarani and Tupinambá groups, focused on the region of the Paranapanema and upper Paraná rivers basins. For such purpose we had conducted an extensive literature review of sites with funerary contexts, excavated by different archaeologists, located in São Paulo, Paraná, Mato Grosso do Sul and Rio de Janeiro states. From these sites we selected those who had more information and material available for analysis as the basis of the research. We analyzed pottery and human remains, and we consulted ethnohistorical sources about funerary practices of Tupinambá groups and several Guarani groups. The analyzed data demonstrate that the variability of the funerary practices of these groups is constituted by continuities and discontinuities, basic elements that are repeated and elements that are distinguished. These elements are present in pottery, funerary spatiality and settlement patterns. They show how Guarani and Tupinambá groups occupied areas along the Paranapanema and tributaries, forming different occupations that may have existed, in some cases, in a near period, in which these two groups - or people who produced these two different types of pottery - may have coexisted.

Este trabalho teve por objetivo principal estudar as relações sociais e simbólicas de gênero na pré-história brasileira, com base no estudo dos rituais funerários e remanescentes ósseos humanos de populações horticultoras do noroeste de Minas Gerais, que de 1540 anos a.C. a 1540 d.C. ocuparam de forma sazonal e constante a Gruta do Gentio II para a realização de seus rituais funerários. Nosso estudo foi dividido em duas partes, com base na análise de variáveis relacionadas ao ritual funerário (tratamento dado ao corpo, posição, orientação, direção da face, características da cova, distribuição temporal e espacial, acompanhamentos funerários) e aos remanescentes ósseos e dentários propriamente ditos (sexo, idade, fraturas, doenças, linhas de Harris, facetas suplementárias da tíbia, degeneração das superfícies articulares do esqueleto axial e apendicular, além de cáries, abrasão dentária, hipoplasia, doença periodontal, cálculos, abcessos dentários e perda ante-mortem). Dentro de uma perspectiva teórico-interpretativa simbólica, com base na arqueologia de gênero, pós-processualismo e arqueologia cognitiva, e nos métodos analíticos bioarqueológicos, acreditamos que foi possível compreender parte dos papéis sociais, desempenhados principalmente por homens e mulheres, além de adolescentes e crianças, no contexto arqueológico da Gruta do Gentio II, Unaí, Minas Gerais. / The aim of this work is to investigate the social and symbolic relations of gender in Brazilian prehistory, based on the study of human funerary rituals and bone remains of horticulturist populations in the northeast of Minas Gerais state who in a seasonal and constant form, in the period 1540 BC to 1540 AC, used the caverns at Gruta do Gentio II to perform their funerary rituals. Our study is divided in two parts based on the variables related to the funerary ritual (handling, position and orientation of the corpse, direction of the face, grave characteristics, distribution in space and time, grave goods) and to the bone and teeth remains respectively (sex, age, fractures, illnesses, Harris lines, supplementary tibia facets, joint surfaces degeneration of the axial and appendicular skeleton, and also caries, dental abrasion, hypoplasia, periodontal illness, calculus, dental abscesses and ante-mortem tooth loss). In a symbolic theoretical-interpretative perspective based on the gender archaeology, postprocessualism and cognitive archaeology, as well as the bioarchaeological analytic methods, we believe that it is possible to understand part of the social roles performed mainly by men and women but also by children and teenagers in the archaeological context of Gruta do Gentio II, Unaí, Minas Gerais.

Lyon-Lugdunum, capitale des Trois Gaules, positionnée au cœur de voies fluviales et terrestres, a tenu une position privilégiée dans le commerce et la distribution des objets en verre durant le Haut-Empire. Le développement de l’archéologie du verre n’avait que trop peu mis en évidence les ensembles lyonnais, pourtant si riches d’enseignements. La découverte de plusieurs ateliers le long de la rive gauche de la Saône, sur le quai Saint-Vincent, démontre de toute évidence que Lyon a tenu un rôle tout aussi important dans la production du verre que dans la poterie. Cet ouvrage étudie la structuration et le fonctionnement des quatre ateliers mis au jour au bord de la Saône ainsi que de celui situé sur les pentes de Croix-Rousse. Si l’étude des ateliers a permis de mettre en évidence les productions locales, les recherches menées sur les sites de consommation permettent d’en appréhender la distribution et de discerner les possibles importations venues d’autres régions de l’Empire. Le développement de l’archéologie préventive ainsi que les recherches menées dans le cadre de fouilles programmées ont mis au jour des ensembles de verreries conséquents. Le mobilier de dix sites domestiques, localisés principalement sur la colline de Fourvière et dans la presqu’île, a fait l’objet d’une analyse détaillée. En outre, des ensembles issus de onze sites funéraires, situés dans le suburbium de la ville (plaine de Vaise et plateau du Point du Jour), ont été étudiés. Au vu de l’ensemble des données récoltées sur les sites de production et de consommation, il est possible de proposer une typo-chronologie spécifique à Lugdunum durant le Haut-Empire. Elle permet de mieux appréhender la diffusion des productions à l’échelle locale mais aussi de révéler les indices d’échanges et de commerce avec les autres provinces de l’Empire romain. / Located in midst of river and land courses, Lyon-Lugdunum, capital of the Three Gauls, had a prominent position for trade and distribution of glass objects during the Earlier Roman period. Glass archaeological studies had only unraveled a limited part of Lyon’s glassware, hence not fully exploiting the richness of this source of information.The discovery of several workshops on the left river bank of the Saône, in the Saint-Vincent quay, shows that Lyon had an important role in the production of glass, as it did for pottery. This study investigates the structure and operating modes of four of these workshops and of another one located in the area of the Croix-Rousse. Careful analyses enabled a better understanding of their production. A parallel study of local consumption centers allowed comprehending how this production was distributed and differentiating it from imported glassware from other regions of the Empire. The latest developments in preventive archaeology, in addition to data collected from excavations, led to the discovery of several glassware sets. Glass objects from ten domestic sites, mainly located in the Fourvière area and Lyon’s peninsula, were thoroughly studied. Furthermore, glass pieces from eleven funerary sites, located in the city’s suburbium (the Vaise plain and the Point du Jour plateau) were analyzed. The review of all collected data, from both production and consumption sites, allows suggesting a specific chronotypology for Lugdunum during the Earlier Roman Empire. This model enables a deeper understanding of product diffusion on a local scale and provides hints on glass trading of the Three Gauls with the rest of the Roman Empire.

Les stèles funéraires d’Antioche et de ses environs datant de l’Antiquité sont en si grand nombre qu’elles méritent une étude approfondie. Aucune des recherches menées tout au long du XXe siècle n’offre en effet un corpus complet ni illustré. De plus, le matériel découvert non seulement à l’époque ottomane impériale, mais aussi lors du mandat français notamment lors des fouilles de l’Université de Princeton a été dispersé entre la Turquie, la France, les États-Unis, la Syrie et le Liban. Consciente des enjeux multiples qu’une telle étude d’ensemble serait susceptible de nous livrer sur les éléments manquant dans notre connaissance des divers aspects de la vie sociale, culturelle et religieuse à Antioche et dans ses environs dans l’Antiquité, nous nous sommes efforcée de rassembler le plus grand nombre possible de stèles et de les illustrer, de les analyser minutieusement avant d’élaborer une synthèse sur le sujet. Dans cet objectif, nous avons mené des recherches au Musée archéologique d’Antakya et aux Archives du département d’Art et archéologie de l’Université de Princeton, deux principaux endroits où sont conservés les fruits des fouilles, pour pouvoir comparer les enregistrements d’inventaire, en établir une concordance et obtenir des données complémentaires. Quoique leurs collections soient relativement restreintes, nous avons également étudié les stèles du Musée archéologique d’Istanbul, et celles du Musée du Louvre et du Musée d’art de Worcester. Pour maîtriser nos résultats, nous avons utilisé le programme de File Maker Pro Advanced 11.0v2, qui permet de construire une base de données sans laquelle les documents recueillis seraient impossibles à gérer.Même si la langue grecque est régulièrement choisie pour graver les épitaphes des stèles, on peut constater de nombreuses variations qui peuvent être dialectales mais semblent surtout résulter d’une maîtrise médiocre de la langue. En dépit de la convention de l’épigraphie latine saisissable à travers l’onomastique romaine quoique transcrite en grec, les règles sont appliquées avec peu de rigueur dans les textes de notre corpus. Des noms théophores sont formés à partir des divinités aussi bien grecques, romaines qu’orientales. À partir de ces constatations, nous avons pu reconstituer des pans d’une société qui a réussi à concilier tant bien que mal les Hellènes, les Romains, les Orientaux hellénisés et romanisés sinon d’origine du moins de nom. / The funerary steles of Antioch and its surrounding areas dating from Antiquity are so numerous that they deserve a thorough study. None of the researches performed throughout 20th century offered either a comprehensive or an illustrated corpus. Furthermore, the materials discovered in the Ottoman imperial period as well as throughout the French mandatory rule —particularly during the excavations conducted by Princeton University— were dispersed among Turkey, France, United States of America, Syria and Lebanon.Observing such deficiencies in the preliminary studies we became conscious of the necessity to cover the missing elements and gaps regarding the various aspects of social, cultural and religious life in Antioch and its surrounding areas in Antiquity through a comprehensive study. We endeavoured to collect largest possible number of steles, to illustrate them, and consequently to elaborate our synthesis based on minute analyses.For this purpose, we conducted researches in Antakya Archaeological Museum and in the Archives of the Department of Art and Archaeology at Princeton University (two main places where the outcome of the aforesaid excavations are preserved) in order to compare the inventory records, to establish a correspondence and to obtain complementary data. Although their collections are relatively small, we also studied the steles of the Archaeological Museum of Istanbul, the Louvre Museum and the Worcester Art Museum. We used the software program File Maker Pro Advanced 11.0v2 for designing an extensive database which rendered the collected material manageable. Although Greek is regularly chosen in engraving epitaphs, we may observe many variations that are dialectal, most likely due to poor command of the language. Notwithstanding that the Latin epigraphic conventions are perceptible through Roman onomastics even though transcribed in Greek, these rules are applied with little rigor in the texts of our corpus. Theophoric names are formed after the names of Greek, Roman as well as the Oriental gods. Based on these observations, we were able to reconstruct parts of a society that somehow managed to reconcile the Hellens, the Romans, the Hellenized and the Romanized Orientals on the level of name, if not on the level of ethnic origins.

Plusieurs biais inhérents à l’estimation de l’âge au décès individuel ont conduit à privilégier l’âge populationnel en paléodémographie mais la cémentochronologie a récemment montré une forte corrélation entre âge biologique et âge réel et une précision affinée. L’annualité de l’apposition cémentaire permet de proposer une alternative à la population de référence. Notre objectif consiste à réaliser une étude paléodémographique à partir d’estimations d’âge au décès individuel obtenues par comptage des lignes d’incrément cémentaires. Nous sélectionnons la série ostéoarchéologique moderne de la cathédrale paroissiale Notre-Dame du Bourg à Digne, composée de 563 individus inhumés du XVIe au XVIIIe siècle. Suite à l’analyse des pratiques funéraires, les données des registres paroissiaux exhaustivement dépouillés de 1671 à 1721 sont comparées aux résultats biologiques et paléodémographiques des 421 adultes et 142 immatures. Les archives indiquent une population préindustrielle typique subissant une crise de mortalité en 1691-1692 et un recrutement funéraire aspécifique. L’estimation de l’âge au décès par comptage des lignes d’incrément cémentaires est appliquée à 109 adultes et aux dents déciduales et permanentes de 42 immatures. La distribution probable par âge est obtenue en calculant les probabilités d’appartenance individuelles aux différentes classes d’âges. L’analyse du recrutement est concluante puisque le profil de mortalité par âge obtenu est conforme au schéma de mortalité archaïque et à celui des archives historiques pour les adultes jeunes et matures. Notre approche est novatrice puisqu'elle rétablit l’âge individuel en paléodémographie grâce au cément dentaire. / Several biases related to age estimation led to privilege assessing age structures of populations. But cementochronology provides a better accuracy and a strong correlation coefficient with chronological age. The annual apposition of dental cementum offers an alternative to the reference population. We aim to achieve a paleodemographic study using classical age estimates obtained by cementochronology. We select the modern osteoarcheological series of the cathedral Notre Dame du Bourg at Digne-les-Bains (France), composed by 563 individuals who were buried between the 16th to the 18th century. To monitor the biological results, we examine all the parish registers from 1671 to 1721. After analyzing funerary practices, data from parish records are compared to biological and paleodemographic results from the 421 adults and 142 subadults. Historical records indicate a typical preindustrial population suffering a mortality crisis in 1691-1692. Biological data are consistent with historical sources about an unspecific funerary admission in the cathedral Notre Dame du Bourg. Cementochronology is applied to 109 adults' permanent canines and to 42 subadults' deciduous and permanent single-root teeth. We calculate the probability density function of each individual and belmonging probabilities to every age class. Our interpretation of funerary admission obtained by tooth cementum analysis is conclusive for young and middle-aged adults since the age pattern of mortality is consistent with both the archaic mortality pattern and historical records. Our approach innovates by restoring age estimates in paleodemography through the biological specificity of cementum.

The Adobitos Complex and Lima Culture at Pachacamac SanctuaryTo promote tourism, the Site Museum of Pachacamac is excavating and conserving the archaeological complex known as the "Complejo de los Adobitos" or "Complex of Tiny Adobe Bricks". Excavation in progress demonstrates that the building experienced three different periods of construction. We are comparing the new data with what was previously thought about the Sanctuary, reevaluating the presence of Lima culture in the Pachacamac Sanctuary, revising old ideas, as well as proposing new hypotheses and approaches for investigation. / El Museo de Sitio de Pachacamac se encuentra realizando trabajos de excavación y consolidación en el edificio llamado "Complejo de los Adobitos", ubicado dentro del Santuario de Pachacamac, con el fin de incrementar la oferta turística del complejo. Estos trabajos de excavación pudieron demostrar la existencia de tres momentos constructivos. Los nuevos datos, analizados a partir de anteriores investigaciones arqueológicas en el Santuario, intentan reevaluar la presencia de la cultura Lima en el mismo, revisando los datos tradicionalmente asumidos como valederos y planteando nuevas hipótesis y líneas de investigación sobre el tema.

Esta pesquisa tem como foco a investigação das formas de expressão dos grupos familiares a partir dos espaços da morte da pólis ateniense no período inscrito entre aproximadamente 430 e o final do século IV a.C. Definido em função de um conjunto de mudanças significativas no conjunto arqueológico de contexto funerário no referido intervalo, o recorte cronológico adotado segue, portanto, as pistas de fenômenos da cultura material profundamente interligados e que nos sugerem uma forma peculiar dos grupos familiares se apresentarem e serem vistos nestes espaços. De fato, o desenvolvimento progressivo de novas formas de enterrar, de estruturas tumulares tipicamente clássicas e o surgimento de uma nova série de monumentos funerários com um repertório iconográfico tão original quanto padronizado, constituíram as bases para um estudo da categoria histórica ‘família’ (para aplicarmos um termo genérico, embora desconhecido na cultura clássica helênica em questão, senão como múltiplos termos e conceituações). Partindo majoritariamente de uma documentação de natureza arqueológica, procuramos, no decorrer do trabalho, identificar os principais conceitos e valores produzidos ao longo da trajetória de uso dos espaços funerários pelas famílias e como estes significados resultantes da intervenção direta em tais espaços remetem à dinâmica de reprodução dos próprios grupos e podem ser compreendidos à luz da conjuntura histórica de Atenas do século IV, principalmente. / The research that follows is focused on the investigation of the ways in which family groups expressed themselves within the funerary contexts of the Athenian polis from about 430 to the end of the fourth century. Defined by a set of remarkable changes registered in the archaeological material precisely in this period, the chronological span adopted follows thus the hints of material culture phenomena, all of them deeply interwined, suggesting that the family groups came up with a particular way of exposing themselves to social gazes. As a matter of fact, the development of new ways of burying, the equally new typical Attic tomb structures, as well as a freshly arising series of funerary monuments with new imagery (original and standardized at the same time) set the framework for the study of the historical category so-called ‘family’ by contemporary scholarship. We have chosen a set of archaeological evidences as a starting point so that it might help us to identify the main concepts and values created and performed by the families. We are interested in clarifying how the intervention of families in these spaces can lead us to the dynamic of its own reproduction and ultimately may be articulated to the fourth-century Athens and its particular historical moment.

This study analyses visible artefacts depicted on Athenian white-ground funerary lekythoi from between 475 to 425 BCE, to investigate what the iconographic information of the artefacts can tell us about the funerary activity and how the information relates to the written sources from antiquity. The purpose of this study is to gain a more in-depth view of the Athenian funerary activities, of which we currently have limited knowledge of. The activates surrounding an Athenian funeral is a complex matter consisting of several stages of preparation and visits to the grave. However, when we are looking at the funerary images, it is difficult to determine what stage of the burial culture we are observing, which is what this study sets out to answer. The study uses a theoretical framework in viewing the vase images as a “scene of an idea” rather than a “scene from reality” where expressions of ideas and notion are what is on display on the white-ground lekythos. The study has analysed the visible artefacts from 252 Athenian white-ground lekythoi and thematically grouped them, then with an iconographical method analysed the meaning and representation of the visible artefacts and how they relate to the written sources.  The study has resulted three main conclusions. Firstly, a possible identification of a funerary activity when observing the number and detailed work of the artefacts illustrated by the painter. Secondly, the importance of maintaining a good relationship between the living and the dead. Thirdly, the contemporary events involving the Athenian administrative changes implanted by Solon and how it could have affected the way the Athenians illustrated their funerary scenes.

In the Maya region, covering architecture and human remains in white marl has traditionally been interpreted as an act of defacement that accompanied some termination rituals. Recently, researchers have shown that such covering was a form of ritualized wrapping or sealing and could occur in the absence of other signs of desecration, as a part reverential termination. Here, I build on this work to argue that such sealing is not necessarily part of termination rites at all and could occur independently in mortuary contexts. I also suggest that such sealing is a distinct subset of other types of mortuary wrapping. Decoupling sealing from termination and exploring its relationship to other forms of wrapping helps refine our understanding of mortuary and ritual categories in the Maya area.