This thesis begins by providing an account of the ancestral grave relocations of the Sekuruwe community in Limpopo province, South Africa. Sekuruwe claims that the manner in which their graves were relocated disrespected their cultural norms, and infringed their constitutional rights. Over three years of investigation, it was proved that the mine which relocated the graves acted negligently by badly damaging human remains, confusing graves and loosing skeletons. The thesis investigates Sekuruwe‟s case within three theoretical frameworks: Systemic oppression, legal claims to culture, and Ethnicity Incorporated. The role of heritage legislation is highlighted throughout the thesis, and the inadequacies of legislation pointed out with reference to the different theoretical approaches. The aim of the thesis is to understand the way in which Sekuruwe‟s claims of cultural insensitivity are in fact claims of injustice, which are argued through the bodies (and graves, and spirits) of the dead. I aim to understand the way in which these claims of injustice are structured by heritage legislation.

In the collections of Uppsala university, cared for by the university Museum Gustavianum, is the collection of finds from the Valsgärde cemetery, located 4 km north of Uppsala. The cemetery contained boat graves, chamber graves, cremation graves and other finds. Among the boat graves, dating from around c 600–c 1000 AD, some includes textile finds. The primary source material for this study are the tablet woven bands found in three of the Viking age boat graves. I first came across these tablet woven borders in 2014 when writing an early stage thesis in Textile history (Textilvetenskap), a subject taught at Uppsala university at the department of Art History. This article is based on the research I carried out then and have since continued with. The research focuses on the weaving techniques and materials used in the bands. An attempt to work with a theoretical framework based in crafts research and crafts as a concept and idea – instead of just being a method for understanding the production process from a technical perspective – is also made. The bands are brocaded with metal thread, similar to the Birka bands. However, in the Valsgärde bands a spun thread is used in all bands but one. What makes the bands from Valsgärde particularly interesting are the two different weaving techniques present.  Some of the bands are patterned with the quite common technique “lifted warp threads”, and some with an additional weft in a soumak technique. Metal brocaded bands patterned with soumak are unusual both in the Viking age and in the later medieval material. The theoretical framework of the study shows that the bands can be interpreted as part of a symbolic funeral outfit. If the bands are used prior to the funeral is not known. The study draws on material from both earlier and later periods to discuss why this dress decor appears in Viking age Scandinavia, and particularly in East Sweden. The fashion of the Frankish crusade era take part in the discussion and so does the tirazsystem of early Islam. The study concludes that understanding Viking age dress is much more than knowing what the persons wore. The symbolic dress in the graves tells us about some kind of fashion – or vestment – system and if we can read the code, we would be a lot closer to an understanding about the Scandinavian mentality of the time. This however is a task for a larger study, this one has only shown where to start.

Le manque de granulats de qualité dans certaines régions françaises tend à devenir un problème majeur pour les entreprises de travaux publics. En effet, avec une consommation annuelle de 200 millions de tonnes de granulats, la route se doit de faire face en imaginant de nouvelles solutions comme la valorisation de certains matériaux.La craie, située entre roche et sol, possède une place particulière dans le monde des travaux publics. En effet, si son usage est relativement bien maîtrisé en vue de la réalisation de remblais ou de couches de forme, il en est tout autrement des couches d'assise de chaussées.Ce type de matériau est usuellement rejeté de la conception des assises de chaussées car il ne s'insère pas dans les guides normatifs utilisés par les professionnels de la route. Les performances mécaniques et la grande sensibilité à l'eau de ce matériau ne lui permettent pas d'entrer dans les spécifications requises par les normes. Cependant, il est tout à fait envisageable que la craie trouve sa place de manière totale ou partielle en assise de chaussée.Ce matériau que l'on trouve en abondance dans certaines régions françaises pauvres en granulats "haut de gamme" (Nord-Pas de Calais, Champagne-Ardenne...), pourrait ainsi palier un certain manque, participer à la préservation de ressources naturelles et économiser frais et pollution générés par un approvisionnement lointain.Ces travaux menés en partenariat entre le Laboratoire de Génie Civil de l'Ecole Centrale de Lille et le Laboratoire Routier Eurovia de Loos ont donc pour but de proposer des pistes d'amélioration des performances mécaniques de la craie en vue de sa valorisation en assise de chaussée routière

<p>This paper deals with three mediaeval churches in the town Visby, Gotland. These churches were located in different areas in Visby. Allegedly the areas where St Hans and Ste Gertrud were located were inhabited by wealthier people, and the more peripheral area where St Mikael was located was where the poor lived. Therefore, the people that were buried at St Mikael should be of lower social status than the people buried at St Hans and Ste Gertrud. Based on the fact that an individuals diet was dependant on his or hers social status, dietary studies on skeletal remains from the three different churches have been conducted to find out dietary patterns among the individuals buried at each church respectively. The studies have included stable isotope ratio analyses, δ13C and δ15N, in human bone collagen. The results support the hypothesis that there were differences between individuals buried at different churches as stated above.</p>

<p>Mainly focusing on the big picture regarding the research concerning the religious sphere in Bronze Age Scandinavia, the research field has been missing out on the smaller picture. The results have a tendency to produce a picture where the big landscape monuments, social structures and cosmology appear in the foreground. This essay is a comment to this phenomena and a methodological and terminological discussion regarding the way in which we as archaeologist’s works with questions about religion and rites. The main task though is to make an attempt in trying to identify the ritual performers and to answer the question whether it's possible or not to do that. This kind of work needs empirical studies with a theoretical background. The grave material can be the key to find these individuals since it's a context where the person’s belongings can be connected with the individual. The theoretical stance is that the Bronze Age research has been unable to identify these performers and that this in factcan be done. The etuis of belongings discovered for the first time in 1845 with the archaeological excavation of the Hvidegaard grave outside Copenhagen in Denmark, containing objects referred to as magical objects, can be one way to make these actors of rites come alive.The etuis of belongings and other grave material are presented in this work and a discussion about the graves material is made. The approach to study the bigger picture by studying the small empirical material is also made in this essay where a model of the ritual sphere is presented in the results with an attempt to show a none official cult existing side by side and in interaction with the official one.</p>

This paper deals with three mediaeval churches in the town Visby, Gotland. These churches were located in different areas in Visby. Allegedly the areas where St Hans and Ste Gertrud were located were inhabited by wealthier people, and the more peripheral area where St Mikael was located was where the poor lived. Therefore, the people that were buried at St Mikael should be of lower social status than the people buried at St Hans and Ste Gertrud. Based on the fact that an individuals diet was dependant on his or hers social status, dietary studies on skeletal remains from the three different churches have been conducted to find out dietary patterns among the individuals buried at each church respectively. The studies have included stable isotope ratio analyses, δ13C and δ15N, in human bone collagen. The results support the hypothesis that there were differences between individuals buried at different churches as stated above.

The aim of this paper is to examine if any homogeneity or heterogeneity can be traced in burials from Preboreal, Boreal and Early Atlantic period, in the area of the Baltic Sea. Furthermore, the paper will deal with the Early Mesolithic burials based on theoretical perspectives on rituals, materiality and agency.To enable the purpose of identifying the homogeneity or heterogeneity of the data, relational multi-varied Correspondence Analysis of the individuals and their artifact variations, body position, burial type etc. have been applied.The data used in this study contain information from 41 sites including 171 graves with 194 individuals from nine different countries (Denmark, Finland, Germany, Latvia, Lithuania, Norway Poland, Russia and Sweden). The study is based on the work Mesolithische Bestattungen in Europa. Ein Beitrag zur vergleichenden Gräberkunde. Teil I-II of Judith M. Grünberg from 2000, however some new sites and graves have been added.This study is expected to contribute new contextual interpretations of the Early Mesolithic burials of the area of the Baltic Sea.

Mainly focusing on the big picture regarding the research concerning the religious sphere in Bronze Age Scandinavia, the research field has been missing out on the smaller picture. The results have a tendency to produce a picture where the big landscape monuments, social structures and cosmology appear in the foreground. This essay is a comment to this phenomena and a methodological and terminological discussion regarding the way in which we as archaeologist’s works with questions about religion and rites. The main task though is to make an attempt in trying to identify the ritual performers and to answer the question whether it's possible or not to do that. This kind of work needs empirical studies with a theoretical background. The grave material can be the key to find these individuals since it's a context where the person’s belongings can be connected with the individual. The theoretical stance is that the Bronze Age research has been unable to identify these performers and that this in factcan be done. The etuis of belongings discovered for the first time in 1845 with the archaeological excavation of the Hvidegaard grave outside Copenhagen in Denmark, containing objects referred to as magical objects, can be one way to make these actors of rites come alive.The etuis of belongings and other grave material are presented in this work and a discussion about the graves material is made. The approach to study the bigger picture by studying the small empirical material is also made in this essay where a model of the ritual sphere is presented in the results with an attempt to show a none official cult existing side by side and in interaction with the official one.

This thesis evaluates cemeteries as an open space entity of urban land, which conveys high social and cultural values through its sacred and spiritual landscape. These sacred sites are closely integrated into community history and carry social meanings, in addition to their aesthetic and ecological values as an open green areas with its habitats, biological diversity and wildlife reserves. By this study the symbolic and emotional meaning of cemetery from the users&amp / #8217 / eyes is investigated and the relationship between users&amp / #8217 / preference and perceived elements among the users of KarSiyaka Cemetery is explored.

Mary Shelley’s Frankenstein is a prelude to the Anatomy Act of 1832, which indulged the anatomists’ scientific ambition, granting a legitimate and sufficient source of cadavers to dissect legally. When read in concert with the history of anatomy and the historical record of body snatching, including case law and anatomy legislation, Frankenstein exemplifies the issues in medico-legal history at the turn of the nineteenth century, for Victor Frankenstein and the Creature’s stories are set amid the context of anatomical study, grave-robbery, crime, punishment and the illicit relationship between medicine and murder. This thesis accordingly addresses the medico-legal history of anatomy, the anatomist’s ambition and complex inhumanity, and the mingled identity of the anatomical subject as illegitimate and criminal. This analysis demonstrates that Frankenstein sheds light upon the anatomist’s ambition, the identity of the human cadaver, and the bioethical consequences of meddling with nature.