(in English): The main aim of this diplom thesis is introduce rock art from northern Scandinavia. Northern Tradition of rock art is connected to prehistoric hunther, gatherer and fishermen. Thesis presents three localities Alta, Vingen and Nämforsen. Author created summary of the most important motifs. Next aim was landscapes and environment of localities with rock art. One of the main focus is documentatin, dating and protection of rock art.

No description available.

Pour devenir une importante destination touristique internationale et pas seulement subsaharienne, le Kenya a besoin de lieux et de produits touristiques renouvelés offerts de manière croissante par les sites mémoriels et les musées régionaux situés dans l’ensemble du pays, mis en tourisme récemment en direction des touristes domestiques. Cette nouvelle tendance permettra de décongestionner les sites et les régions touristiques phares (parcs de Masaï Mara, de Amboseli, lac Nakuru et la côte swahili), saturés dans leur fréquentation double, à la fois celle des touristes internationaux, mais aussi celle croissante, des touristes intérieurs. Grâce à l’approche multidisciplinaire (géographie du tourisme, celle du développement et celle de la culture), appuyée par les données obtenues à travers les entretiens semi-directifs, les questionnaires, les tables rondes, l’analyse documentaire et l’observation sur le terrain, notre recherche tente de démontrer comment le patrimoine matériel et immatériel des groupes ethno-culturel du Kenya occidental peut être mis en tourisme. Notre investigation traite de la région du lac Victoria et de Bungoma, principalement sur les sites d’Abasuba Rock Art Paintings, de Kit Mikayi et de Namakanda. Les populations locales autour de ces sites développent des stratégies différenciées en fonction de leur appartenance ethnique, que nous appréhendons du point de vue de la stratégie d’acteurs et des projets de développement touristiques. / To become an important international tourism destination and not only in Subsaharan, Kenya needs renewed tourism places and products majorly consisting of memorial sites and regional museums spread throughout the country, recently developed for domestic tourists. This new initiative will decongest the major tourist sites and regions (reserve of Masai Mara, parks of Amboseli, lake Nakuru and Swahili coast), saturated due to double visitation (international and domestic tourists) Through a multidisciplinary approach (geography of tourism, cultural geography and geography of development), supported by data collected through semi-direct interviews, focus groups, questionnaires, field observation and analysis of existing literature, our research attempts show how the material and immaterial cultural heritage of the ethno-cultural groups of Western Kenya can be developed for tourism. Our investigation examines the regions of lake Victoria and Bungoma, particularly the sites of Abasuba Rock Art Paintings, Kit Mikayi and Namakanda. The host communities of these sites are developing strategies informed by their ethnic affiliation, that we study from the point of view of stakeholders’ strategy and development of tourism projects.

The aim of this study has been to revaluate Bronze Age society using rock art as an archaeological material. It has also sought to question certain prevailing interpretative trends within the research of rock art; ascribing it as ritual practices, expression of a social elite and the adoption of symbols from cultures along the Mediterranean Sea. This has chiefly been made possible through the application of Slavoj Žižeks ideas about the ideological fantasy and the sublime object of ideology. The thesis proposes a connection between art and ideology. A selected sampling of rock carvings from three areas in Sweden has been made in order to further investigate the relationship between different figurative motives both at a regional level, as well as a local. This study claims that rather than having been under the control of an elite, rock art has been accessible for the majority of the population both to produce and view. The depiction of human representation as rock carving does not depict a clear social stratification. It is also argued that the idea of images displayed on the rocks having roots in the imagery of Mediterranean civilizations is a construct of current western ideology, as the symbolic connection between the cultures is tenable at best, according to this study.

Submitted by admin tede (tede@pucgoias.edu.br) on 2016-10-17T13:45:05Z No. of bitstreams: 1 FERNANDA FONSECA CRUVINEL DE OLIVEIRA.pdf: 5485434 bytes, checksum: e5b28161378c4295121b755552f107d1 (MD5) / Made available in DSpace on 2016-10-17T13:45:05Z (GMT). No. of bitstreams: 1 FERNANDA FONSECA CRUVINEL DE OLIVEIRA.pdf: 5485434 bytes, checksum: e5b28161378c4295121b755552f107d1 (MD5) Previous issue date: 2016-05-05 / This research work understanding the rural community of Palestina de Goiás about the local rock art, drawing a parallel between scientific interpretation and the interpretation of the community , in order to relativize the concept of cultural heritage and archaeological as well as the social impact scientific constructions. Therefore interviews were conducted , following semi-structured methodology and qualitative analysis . The analysis of the different narratives confronts the unilateral view of science , as well as other knowledge values and interpretations . / A presente pesquisa trabalha o entendimento da comunidade rural de Palestina de Goiás a respeito da arte rupestre local, traçando um paralelo entre a interpretação científica e a interpretação da comunidade, com o intuito de relativizar o conceito de patrimônio cultural e arqueológico assim como o alcance social das construções científicas. Para tanto foram realizadas entrevistas, seguindo metodologia semiestruturada e análise qualitativa dos dados. A análise das diferentes narrativas confronta a visão unilateral da ciência, assim como valoriza outros saberes e interpretações.

Este trabalho apresenta análises estilísticas e espaciais da arte rupestre de cerca de cem abrigos do alto-médio São Francisco (norte mineiro e sudoeste baiano), desenvolvidas com o objetivo de elaborar um quadro crono-estilístico do registro rupestre regional que possa subsidiar estudos de correlação entre seqüências estratigráficas e seqüências estilísticosucessórias. As análises tomaram por base as classificações existentes para a arte rupestre do Brasil Central e da região (tradições Agreste, São Francisco, Nordeste e Complexo Montalvânia), visando a discutir a operacionalidade da metodologia classificatória vigente e o alcance interpretativo destas categorias de análise. As análises resultaram na definição de diversos estilos sucessivos, sendo alguns deles possivelmente contemporâneos. A seqüência sucessória estilística foi comparada à seqüência estratigráfica regional, utilizando as datações absolutas e relativas disponíveis para balizar uma periodização inicial da arte rupestre do norte mineiro. Essa periodização - ainda hipotética em função das datações disponíveis se referirem a apenas dois dos doze estilos identificados - mostra que a arte rupestre do Holoceno médio responde por vários estilos associados, que não podem ser seguramente organizados em seqüência sucessória e que podem ter sido praticados em contemporaneidade. O estudo da variação estilística nas dimensões gráfica, temporal e espacial (em pequena e grande escala) mostrou que estilos distintos por critérios temáticos interconectam-se e articulam-se em outras dimensões. A observação de diferenças relevantes entre estilos, relativas a atributos temáticos, localização dos painéis nos abrigos e dos abrigos na paisagem regional, sugere a existência concomitante de repertórios temáticos complementares na arte rupestre do Holoceno médio, integrando um complexo sistema de representações visuais. O estudo sugere que a utilização da usual categoria “tradição" como parâmetro de análise dificulta, em vez de favorecer, a organização do registro rupestre, na medida em que direciona a pesquisa para os padrões de similaridade. Em análises focadas nestes padrões, os contrastes e as diferenças entre expressões são mascarados e ofuscados. Expressões estilísticas tematicamente distintas podem estar conectadas de modo complementar, tornando necessário investigar as relações entre estilos caracterizados por temáticas distintas, avaliando suas semelhanças e dissimilaridades, antes de atribuí-los a tradições também distintas / This work is the result of a research in rock art stylistics and space analyses of about one hundred shelters from the region of Alto-médio São Francisco (north of the brazilian state of Minas Gerais and southwest of the state of Bahia), with the objective of elaborating a chrono-stylistic relative picture of the regional rock-art register that could support correlational studies of stratrigraphics and successory stylistics sequences. The analyses developed were based on the existing rock art classifications of Central Brazil and region(Agreste, São Francisco, Nordeste and Complexo Montalvânia traditions), and were aimed at discussing the operationality of the given classificatory methodology and the interpretative reach of these categories of analysis. The stylistics and space diachronic analyses resulted in the definition of diverse successive styles, some of them possibly contemporaries. The successory stylistic sequence was compared to the regional stratigraphic sequence using the absolute and relative datings available as bollards to develop an initial rock-art periodization of the northern region of the state of Minas Gerais. This periodization – still hypothetical, once the the available datings are related to only two of the twelve identified styles – shows that the middle Holocen rock art stands for several associated styles that cannot be surely organized in a successory sequence and that might have been practiced at the same time. The study of the stylistic variation in its graphical, temporal and spacial aspects (in small and great scale) has showed that styles that are considered distinct because of thematic criteria in fact interconnect and articulate each other in other dimensions. The observation of relevant differences between styles, as well as of oppositions between the thematic attributes of localization in the shelters and the shelters in the regional landscape, suggests the simultaneous existence of complementary thematic repertoires in the middle Holocen rock art, composing a complex system of visual representations. The study suggests that, instead of improving the organization of the rock art register, the use of rock-art traditions as a parameter for analysis makes this organization more difficult, in as much as it directs the research to standards of similarity. In analyses focused in these standards, the contrasts and the differences between expressions are masked and dimmed. Thematicly distinct stylistics expressions can be connected in important and complementary ways, making it necessary to investigate the relations between styles characterized by distinct thematic characteristics and to evaluate their oppositions and disimilarities before attributing them to distinct traditions.

<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>

The rock art that is found in the region of Reindeer Lake, Saskatchewan is part of a larger category of rock art known as the Shield Rock Art Tradition. At present, there are more than 400 known and recorded rock art sites throughout the Canadian Shield region. These sites are found over an extensive geographical area and can be found from south-western Quebec across the Shield westward, up to north-western Saskatchewan. The majority of these rock art sites are comprised of imagery that has been painted on rock surfaces. The rock art sites at Reindeer Lake, or panels as they are called, depict a variety of symbols and characters that portray humans, animals, anthropomorphs, ceremonies and motifs of a spiritual nature. A variety of explanations have been proposed as to the function and meaning of rock art in general. Among the more accepted explanations are that rock art paintings were created by shamans; that they depict dreams or visions of an individual seeking medicine or participating in a vision quest/puberty rites; that they are a form of hunting magic whereby the author in capturing the animal in a painting assures capture of the animal in life; or that they serve as markers for travellers. Regardless of function and meaning, all of the rock art sites on Reindeer Lake are of immense heritage value and should be regarded as sacred locations. Very little is known about the rock art in the Reindeer Lake regions. Before any significant analyses of their meaning can be conducted, they must first be relocated and properly documented. At present there are only a very small number of publications that document or mention the Reindeer Lake rock art. This thesis surveys the rock art of Reindeer Lake, Saskatchewan. It discusses the general nature of pictographs from the Shield Rock Art Tradition and how the panels at Reindeer Lake fit into the overall scheme, and applies a systematic method to the recording and analysis of pictographs using a contextual approach. Although the primary focus is on recording the painted imagery, the specific context of each panel as well as the surrounding landscape is also considered. Recording these ancient rock art sites using a proper systematic method has ensured that this significant element of Aboriginal culture will endure not only for future research, but also for the benefit of future generations of the local Cree people.

This study is a comparative examination of the age, authorship and interpretation of aboriginal rock painting sites situated on the shores of the Churchill River of northern Saskatchewan and Manitoba. The twenty presently known sites were recorded in the years 1965, 1966, 1967 and 1969 by the author.<p>The study combines written descriptions of the sites and their settings with reproductions of the symbols found at each site. Techniques for recording and reproducing rock paintings, developed during the course of the field studies, are described.<p> Geographical and stylistic relationships of the paintings to other rock painting occurrences in the Canadian Shield are examined. Data derived both directly and indirectly from native Indian residents of the area is incorporated, along with historical observations on the occurrence and interpretation of the paintings.<p> Several sets of the Churchill River paintings are at least 150 to 200 years old, while others may be considerably more recent. Specific dates of origin cannot presently be assigned to most of the sites; the potential applicability of various dating techniques is discussed.<p> Evidence given supports an Algonkian (undoubtedly Cree) inspiration and authorship for these rock paintings, with religious observance being the basic motivation for their creation.

<p>The study is about the rock engravings on the wonderstone hills just outside Ottosdal, North West province, about 70km northwest of Klerksdorp. Wonderstone is remarkable rock that is&nbsp / smooth, shiny and very easy to mark. The wonderstone occurs only on two adjacent farms, Gestoptefontein and Driekuil, and thus the rock art on the wonderstone outcrops is referred to as the Gestoptefontein- Driekuil complex (GDC). This rock art is now the only remaining trace of what must once have been a much larger complex of engravings. Sadly, much of the rock art has been destroyed in the course of mining activities, with very few records. The largest remaining outcrop is still threatened by potential mining activities. The study attempts to bring this disastrous and unacceptable situation to the attention of the public and the heritage authorities, who have so far failed to respond to applications to grant the sites protection. It therefore has two main aims: to&nbsp / locate and record as much of the rock art as possible and to understand the significance of the outcrops in the lives of the people who made them. Based on the rock art itself, as well as what little historical evidence is available, it is argued that the rock art was made by Khoe-San people during the performance of important ceremonies and other activities. The rock art has two main components: engravings of referential motifs and a gestural, or performative, element. The referential motifs depict a range of things: anthropomorphs and zoomorphs, decorative designs, items of clothing, as well as ornaments and decorations. The gestural markings were made by rubbing, cutting and hammering the soft wonderstone, probably in the course of a range of activities that people carried out on the outcrops. One of the main findings of the study is that the GDC was a place that was of particular significance to women. This is suggested by the large number of engravings of items that are closely associated with Khoe-San women &ndash / depictions of aprons, ornaments, and decorations. These play a prominent role in the initiation practices of many Khoe-San groups. Initiates emerging from ritual isolation after their first menstruation are given new clothes / they are also loaned ornaments and jewellery. This reincorporation into society as a &lsquo / new person&rsquo / has been described by some Khoe-San women as one of the high points of their lives. Oral traditions from the area indicate that the wonderstone outcrops were believed to have&nbsp / special properties / the study incorporates these traditions to argue that the wonderstone outcrops were associated with the presence of a great water snake that lay on the rocks and also lived in&nbsp / the pools of water in the nearby Driekuil Spruit. People therefore came to the outcrops to perform rites of reincorporation. One of these ceremonies may have been performing rites of association&nbsp / with the great snake / such practices may have included the use of rock dust as an ingredient for body paint.</p>