Gropkeramiker är en intressant kultur som utmärker sig under mellanneolitisk tid på grund av de mesolitiska jakttendenserna. Denna text undersöker gropkeramikernas förhållningssätt kring motgångar och resiliens, genom att registrera potentiella motgångar inom kulturen. Detta kommer att genomföras genom att sammanställa källor från tidigare forskning kring kulturen samt utgå från den adaptiva modellen där kollaps och resiliens definieras. De sammanställda källorna inkluderar gropkeramikernas kontaktnät, ritualer, diet, osteologiska analyser, DNA - analyser och handel. Uppsatsen har avgränsat det geografiska området där de primära källorna inkluderar lokalerna: Ajvide, Västerbjers och Jettböle. / Pitted ware culture is an interesting culture during the middle neolithic period due to the mesollithic hunting tendencies. This text examines the cultures approach to setbacks and resilience by registering potential setbacks within the culture. This will be done by compiling sources from previous research on pitted ware culutre and by using the adaptive model where collapse and resilience are defined. The compiled sources include the social network, rituals, diet, osteological analyses, DNA - analysis and trade of the pitted ware culture. This essay has defined the geographical area where the primary sources include the sites of: Ajvide, Västerbjers and Jettböle.

The archaeological site Pigloner Kopf (Vadena/Pfatten, South Tyrol, Italy) has revealed unexpected elements related to the local Bell Beaker culture, like the local production of shaft-hole axes, typologically linked to the Balkans and the Danube region. The site also shows the oldest evidence of ritual burnt offerings in the Eastern Alps. The mostly burnt animal bones, cereals, flint tools and fragments of pottery could be interpreted as the remains of a rock sanctuary with burnt offerings. The site can be considered as a prototype of the alpine places of worship and mountain sanctuaries. These burning rituals were practised from the beginning of the Bronze Age until the late Roman Empire. The aim of the paper is to present the results of the study of materials and their analyses, focussing on the metallurgical industry, composed mostly by objects produced with local copper, like 10 miniaturised shaft-hole axes, 7 awls and a pin and also by imported objects like a dagger blade and spiral ornaments. The deposition of copper tools in hoards in association with burnt offerings suggest a ritual interpretation of the site, dated to the late Copper Age with Bell Beaker elements in lithics and pottery.

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Yes / Red Lustrous Wheelmade ware is one of the most recognisable classes of pottery from the Late Bronze Age of the east Mediterranean. Yet both its production source and the nature of its contents and use remain a source of some debate. These questions are tackled here through an intensive programme of scientific analysis involving 95 samples of Red Lustrous Wheelmade ware and related wares from seven sites in Turkey, Cyprus and Egypt. Petrography and instrumental neutron activation analysis are combined in the study of the ceramic fabrics, with a view to specifying the source of this ware; while gas chromatography and gas chromatography-mass spectrometry are used to analyse absorbed and visible residues in and on the sherd samples, in the hope of shedding light on vessel contents and possible use. The results of the fabric analysis show the ware to be extremely homogeneous, indicative of a single source: northern Cyprus is at present the most likely candidate, although further analysis, particularly of clay samples from the region in question, would certainly be desirable. The residue analysis suggests that Red Lustrous Wheelmade ware might have been used to carry some kind of plant oils, possibly perfumed, and that in some instances the vessel interior was coated with beeswax as a sealant. / AHRC

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.

<p>The Pitted Ware Culture site Korsnäs in Södermanland, Sweden presents a, for the region, unique amount of preserved organic material suitable for chemical analyses. Human and faunal skeletal material has been subjected to stable isotope analysis with the aim of examining whether the diet of the Korsnäs people correlates with the seal-based subsistence of Pitted Ware Culture groups on the Baltic islands. Further, the relationship between the faunal assemblage and the human diet has been studied, and the debated question of whether the Pitted Ware people kept domestic pigs has been addressed. Ten new radiocarbon dates are presented, which place the excavated area of the site in Middle Neolithic A, with a continuity of several hundred years. The results show that the diet of the Korsnäs people was predominantly based on seal, and seal hunting was probably an essential part of the Pitted Ware Culture identity. Based on the dietary pattern of the species, it is argued that the pigs were not domestic. The faunal assemblage, dominated by seal and pig bones, does not correlate with the dietary pattern, and it is suggested that wild boar might have been hunted and sacrificed and/or ritually eaten on certain occasions.</p>

This thesis has had its focus on ceramic shards found in a trench by the late neolithic western shore of the Ajvide site. The purpose of the thesis is to investigate if there are changes in the pottery between the test trench and the ceramics found by the graves, known as the main site. The author has compared the ornaments from the test trench with an ornament schedule made from over 50 000 shards from the assumed main site. Not only changes regarding ornaments has been noticed but also new techniques and raw material. The author has also implemented two 14C datings which backs his hypothesis that the shards from the test trench are younger than the shards that made the earlier ornament schedule. According to the author, due to cultural changes,he is of the opinion that some of the examined shards represent ceramics from a hybrid culture consisting material and ritual traits from the pitted ware culture and the battleaxe (boataxe) culture.

This study discusses true and false conversions and the use of the Ten Commandments in evangelism, viewed from the starting point of a Christian ethical perspective. The use of the Ten Commandments in Evangelism is affirmed by Jesus Himself and also by Jesus’ apostles after His ascension to heaven. The validity of the Ten Commandments is eternal. The modern evangelist has been caught by the snares of Satan with regards to the Ten Commandments. The power of the Ten Commandments in evoking a true sense of sin is being undermined by a sly plan of Satan that causes enmity between the Law and grace. It has basically brought about two schools of thought: those who use the Ten Commandments, and those who reject it. Those who use the Ten Commandments, however, run the risk of using the law in an illegitimate way, and this is termed as “legalism”. On the other hand, those who reject the Ten Commandments are guilty of “Antinomianism”, that literally means “anti-law”. Consequently, all the underlying principles, which God had laid down for the use of the Ten Commandments, are being blatantly disregarded. Instead, the workings and efficacy of the Ten Commandments are exclusively replaced by love and grace. False conversions are the result in both cases. Satan achieves his goal. In opposition to this is the legitimate use of the Ten Commandments as the only means of preventing false conversions. God designed the Ten Commandments in such a way as to firstly reveal His holiness as the only standard that a sinner must meet. As the standard requires absolute holiness and perfection, it brings about a sense of sin. This is because no person can fulfill the standard. Without a true sense of sin, no person can be saved. Within the framework of the Ten Commandments, evidence of the person’s love towards God is comprised through the upholding of the Ten Commandments. The Ten Commandments cannot save anyone, but if the person loves Jesus, they will keep His commandments; a sign of true conversion. The goal of this study was to determine whether any guidelines can be composed to help Evangelists prevent or minimize false conversions, in a Biblically justified manner. The research indicates that without the use of the Ten Commandments during evangelism, many false conversions will ensue. The conclusion of this research is that false conversions can be prevented or minimized through the legitimate use of the Ten Commandments during evangelism. / Thesis (PhD (Ethics))--North-West University, Potchefstroom Campus, 2012

The non-metric postcranial traits characterize biological variability of human skeletal morphology. Special attention is beeing paid to changes in some muscular or ligaments' binding areas and to changes of the articulation facets which are considered to be possibly retaled to excessive physical stress, occuring through the lifetime. The osteological material belonging to the populations of the Corded Ware culture and the Bell Beaker culture in the area of Bohemia has been surveyed with respect to non-metric trait occurence. The origin of both of these culture bearers is still a discused issue. There is a hypothesis saying that bearers of both Late Eneotithic cultures might represent actually one population and the differency of cultural patterns were due only to life-style changes, not to large-area migration. With respect to the frequency of 94 postcranial non-metric traits both samples have been compared to each other on a basis of measure of divergence and mean measure of divergence. The samples of Late Eneolithic populations showed significant difference only in frequencies of two non- metric traits and along with the values of mean measure of divergence they seem to show rather homogeneity. Afterwards both samples were compared with a sample from Great Moravian burial site Mikulčice - Kostelisko and...

Red Lustrous Wheelmade Ware (RLWm ware) transport and storage vessels have been excavated from Late Bronze Age (LBA) sites across the eastern Mediterranean. These distinctive vessels were traded for the valuable commodity they contained so far unidentified. Seventy-three sherds (61 RLWm ware, 12 in local fabrics) and two visible residues were analysed for organic residues using standard lipid extraction techniques. Seven residues from a previous study were re-examined. Gas chromatography-mass spectrometry identified four materials - beeswax, bitumen, fat/oil and resin. Beeswax, found only in vessels from Hittite sites in Turkey, was probably used as a post-firing treatment. Fat/oil, present in some sherds from every site, represents the contents of the vessels and showed many of the characteristics of degraded plant oil. Two examples contained a plant sterol and three yielded ricinoleic acid, a biomarker for castor oil. Gas-chromatography compound-specific isotope ratio mass spectrometry of selected residues excluded dairy products, ruminant animal fats and fish oils as source materials for the fats/oils, while comparison with a small database of modern oils created during this study does not exclude plant oils. Selected samples analysed by high performance liquid chromatography-tandem mass spectrometry did not reveal wine residues. Data on the elemental composition of the fabric collected during another study was re-analysed and compared with data from a further published study, confirming the remarkable consistency of RLWm ware fabric. Volume calculations were also attempted to give an estimate of the capacity of the main vessel forms.