Issued also as thesis, Univ. de Lyon.

The osteological material under study consists of 510 skeletal remains dating from the Early Neolithic (6000 BC) to the Early Iron Age (1100-700 BC). It comes from nine different cemeteries and burial locations extending from the coastal to the inland areas of the study region. The current thesis attempts to explore two major issues: 1) the reconstruction of aspects of life history and 2) the treatment and manipulation of the deceased as revealed by the human skeletal remains. With regard to the former, the investigation of demographic parameters, patterns of health and oral status as well as diet have been considered. In short, local conditions defined by environmental and social constraints probably affected the general quality of life reconstructed for the study populations. There is an overall tendency however, towards declining levels of health and oral status in the Late Bronze and Early Iron Age populations, while certain assemblages provide high levels of infant and child mortality, possibly associated with a type of anaemia. There is also a substantial involvement of the upper skeleton in work patterns, possibly related to activities such as food acquisition, processing and preparation. Meanwhile, the evidence for dietary patterns from the Neolithic-Early Bronze Ages to the Late Bronze-Early Iron Ages is consistent with an overall shift from a high reliance on meat consumption to a diet based on carbohydrate foodstuffs. The evaluation of the manipulation of the deceased, alongside the evidence for mortuary differentiation through time, reveals a striking transformation from the practice of single inhumations in the Early Bronze Age to multiple/secondary burials in the Late Bronze and Early Iron Age assemblages, suggesting a shift in emphasis from individual to lineage-group identity. Furthermore, the integration of biological inferences with the evidence of mortuary behaviour provides further insights into sex roles and the position of subadults, otherwise invisible, in the living community.

The bioarchaeology of prehistoric south Florida has been an area of archaeological interest for the last century because of the interplay between ancient populations and the unique environment of the Everglades. The purpose of this study is to analyze the pathology, demography and mortuary practice of the ancient Southeast Florida aboriginal population at Miami One to assess the similarity of Miami One to other south Florida populations during the prehistoric period. The Miami One site (8DA11) is one of many related sites located along the shore of the Miami River. It was continuously occupied from the Late Archaic (ca.1000 B.C.) through the Glades II period (1000 A.D.). Archaeological material associated with the Glades III period (ca. A.D. 1200) was also present. A large quantity of human remains was recovered and half of this collection is being temporarily housed at the University of South Florida. The burials were secondary and commingled in nature, having been recovered from solution holes which served as natural ossuaries. A total of forty-nine adults and fourteen juveniles are reported. Nineteen cases of osteoarthritis related to age and injury are described. Thirty-two cases of infection are described, including periostitis, osteomyelitis, and a possible treponemal infection. Seven cases of trauma are also present. Radiographic evidence demonstrates a low frequency of metabolic disruptions in the population. Dental pathology consists mostly of severe attrition, abscessing, calculus and very few caries, all consistent with a hunter-gatherer subsistence pattern. Mortuary data, including demography, pathology, type of burial, burial location and burial artifacts, are compared to that of five other contemporaneous sites and an earlier site associated with the Glades culture in southeast Florida. The data gathered in this study are consistent with those of the six additional sites, indicating that the local culture is indeed part of the larger Glades culture assigned to southeast Florida and that these groups are culturally heterogeneous.

The inclusion of animal remains in funerary contexts was a routine feature of Anglo-Saxon cremation ritual, and less frequently of inhumations, until the introduction of Christianity during the 7th century. Most interpretation has focused either on the animal as symbolic of identity or as an indication of pagan belief, with little consideration given to the interaction between these two aspects. Animals were a fundamental and ubiquitous part of early medieval society, and their contribution to mortuary practices is considered to be multifaceted, reflecting their multiple roles in everyday life. This project considers the roles of animals in mortuary practice between the 5th-7th centuries across five counties in eastern England – Norfolk, Suffolk, Lincolnshire, Cambridgeshire and Essex – in both cremation and inhumation rites. Animal remains have been recognised in 5th to 7th century burials in eastern England from an early date, and the quality of the existing archives (both material and written) is investigated and discussed as an integral part of designing a methodology to effectively summarise data across a wide area. From the eastern England dataset, four aspects of identity in mortuary practice are considered in terms of their influence on the role of animals: choice of rite (cremation/inhumation); human biological identity (age & gender); regionality; and changing expressions of belief and status in the 7th century. The funerary role of animals is argued to be based around broadly consistent cosmologies which are locally contingent in their expression and practice. / Arts & Humanities Research Council Studentship under the Collaborative Doctoral Award scheme with Norwich Castle Museum as the partner organisation.

The inclusion of animal remains in funerary contexts was a routine feature of Anglo-Saxon cremation ritual, and less frequently of inhumations, until the introduction of Christianity during the 7th century. Most interpretation has focused either on the animal as symbolic of identity or as an indication of pagan belief, with little consideration given to the interaction between these two aspects. Animals were a fundamental and ubiquitous part of early medieval society, and their contribution to mortuary practices is considered to be multifaceted, reflecting their multiple roles in everyday life. This project considers the roles of animals in mortuary practice between the 5th-7th centuries across five counties in eastern England – Norfolk, Suffolk, Lincolnshire, Cambridgeshire and Essex – in both cremation and inhumation rites. Animal remains have been recognised in 5th to 7th century burials in eastern England from an early date, and the quality of the existing archives (both material and written) is investigated and discussed as an integral part of designing a methodology to effectively summarise data across a wide area. From the eastern England dataset, four aspects of identity in mortuary practice are considered in terms of their influence on the role of animals: choice of rite (cremation/inhumation); human biological identity (age & gender); regionality; and changing expressions of belief and status in the 7th century. The funerary role of animals is argued to be based around broadly consistent cosmologies which are locally contingent in their expression and practice. / Arts & Humanities Research Council Studentship under the Collaborative Doctoral Award scheme, with Norwich Castle Museum as the partner organisation

This thesis examines archaeological eggshell finds from cremation graves in the Swedish province of Uppland as well as inhumation graves from the island of Gotland. All graves are dated to the Viking Age, however, the chronology varies by the region, with the period´s ending placed around year 1050 AD in Uppland and around year 1150 AD at the island of Gotland. An attempt is made to create a list of all known cases of egg depositions in graves during the period of interest, and to subsequently analyse them all in order to get a better understanding of this practice. The comparative analysis of the artefact assemblages within the graves and grave constructions is undertaken in order to identify possible regularities in how and when the egg was used within the ritual sequence. Although notable regional variations and differences in Viking Age burial customs are known to exist between the two investigated regions, and artefacts deposited within the graves are adapted to regional conditions, it is possible, amongst other things, to observe similarities in the timing of egg deposition. By understanding the funeral as a rite of passage that signified the transition between the states of life and death, and with the final goal of achieving the distinction between the world of the living and the realm of deceased ancestors, it is possible to better comprehend the funeral rituals and their archaeological remains – in this case avian eggshells. By applying van Gennep's rites of passage tripartite structure, involving separation, liminality, and incorporation, it is concluded that eggs, as we see them in the archaeological material presented in this study, are used in the last stage of this model. This is the part of the process where the main goal is reintegration of those who participated in ritual into a new social order. It is thus proposed here that eggs might be seen as hierophanies:  profane, everyday objects that have manifested into something sacred and who are clearly understood as such to those involved in burial but not necessary to outsiders: as symbols for fertility, regeneration, rebirth and transformation.

In South Sweden the third millennium BC is characterised by coastal settlements of marine hunter-gatherers known as the Pitted Ware culture, and inland settlements of the Battle Axe culture. This thesis outlines the history of research of the Middle Neolithic B in general and that of the pottery and burial practices in particular. Material culture must be understood as the result of both conscious preferences and embodied practices: technology can be deliberately cultural just as style can be un-selfconscious routine. Anthropological and ethnoarchaeological research into craft and the transmission of learning in traditional societies shows how archaeologists must take into consideration the interdependence of mind and body when interpreting style, technology and change in prehistory. The pottery crafts of the Pitted Ware and Battle Axe cultures were not just fundamentally different technologically, but even more so in the attitudes toward authority, tradition, variation and the social role of the potter in the community. The Battle Axe beakers represent a wholly new chaîne opératoire, probably introduced by a small group of relocated Beaker potters at the beginning of the period. The different attitudes toward living bodies is highlighted further in the attitudes toward the dead bodies. In the mortuary ritual the Battle Axe culture was intent upon the creation and control of a perfect body which acted as a representative of the idealised notion of what it was to belong to the community. This focus upon completeness, continuation and control is echoed in the making of beakers using the ground up remains of old vessels as temper. In contrast, the Pitted Ware culture people broke the bodies of the dead by defleshing, removal of body parts, cremation, sorting, dispersal and/or reburial of the bones on the settlements. The individuality of the living body was destroyed leaving the durable but depersonalised bones to be returned to the joint collective of the ancestors. Just as the bodies were fragmented so were the pots, sherds and bases being deposited in large quantities on the settlements and occasionally in graves. Some of the pots were also tempered with burnt and crushed bones. At the end of the Middle Neolithic the material and human remains show evidence of a growing effort to find a common ground in the two societies through sharing certain mortuary rituals and making beakers with a mix of both traditions, stylistically and technologically.