Death and Burial (Archaeology)

During repeated archaeological investigations of the Krogsgård area near the city Esbjerg in the period
2002-2010 a farm complex, consisting of at least three simultaneous farm units from the Roman Iron Age
and a cemetery from the same time were excavated. During the investigations we used a rare opportunity
to uncover a larger area than usual, which in turn gave us the settlement, the cemetery and the “empty”
spots in-between, thus giving us an example on how the people in the early Iron Age used the landscape.

This article examines how 'safety case' experts working on Finland’s nuclear waste repository project at Olkiluoto summoned, conjured, or channeled memories of Seppo—a deceased colleague whose ‘specter,’ as some put it, still ‘haunts’ their scientific community. For some, Seppo’s postmortem presence manifested as gaps in knowledge left behind by an expert often reluctant to document the methodological assumptions underlying his knowledge-practices. For others, it manifested as anecdotes about Seppo’s stubbornness, irritability, and intellectual intensity as well as his more jovial demeanor during sauna nights, workplace parties, or trips abroad. Still others caught themselves asking ‘What Would Seppo Do?’ while troubleshooting at work. Inspired by anthropological and philosophical work on ancestors and haunting, the article unpacks how the multi-millennial time horizons of nuclear waste risk, the intergenerational time horizons of expert succession, and the everyday time horizons of a single expert life-course shared entwined fates. It focuses less on what knowledge disappeared when an expert’s body died – or how it could have been preventatively backed-up or managed – and more on what has lived on of the expert in and through surviving colleagues. Analysis of 'afterlives of expertise' like these can, it concludes, provide insights for a current moment of intergenerational transition in nuclear energy sectors in Europe, North America, and beyond.

This paper argues that the large cremation cemeteries of eastern England in the fifth and sixth century can be interpreted as central places where different households and communities congregated for mortuary rituals, ancestral ceremonies and other social activities. Through their size, early date and the predominant use of cremation, these sites were social and sacred foci where a distinctive mortuary ideology was developed that forged powerful relationships between place, identity, myths and memories. The places selected for these large cremation cemeteries also encouraged this role. By examining four cremation cemeteries in Lincolnshire it is shown how, in different ways, each of them encouraged perceptions of both centrality and liminality. This was achieved through their location in relation to routes, ancient monuments , topography and contemporary settlement patterns. It is argued that while societies of the fifth and sixth century may be regarded as less 'complex' and more regionally varied than those coming before and after, social complexity is revealed in part through the role of mortuary practices and burial rites in strategies for reproducing political and sacred authority, social structures and perceptions of group identities and histories.

It was a February afternoon in 2009, in the prehistoric
antiquities room of the Archaeological Museum of Naxos,
when I first talked with Colin Renfrew about the publication
of all the Early Cycladic figurines found in excavations.
Our conversation took place among the cases in which
the antiquities from Keros, and all the large figurines
from Aplomata, Phiondas, and other sites are exhibited.
Renfrew, as the excavator of Keros, where a large number
of marble figurine fragments and vases have been recently
found, wanted to look for comparanda in the excavated
material. The author, as the then Ephor of the Ephorate
of Antiquities for the Cyclades but also the excavator of
Skarkos, wished to see all the excavated material published.
Thus we joined forces and after a long collaboration our
efforts materialized in the form of a symposium entitled
Early Cycladic Sculpture in Context, held at the Athens
Archaeological Society on 27–29 May 2014.

The results of this symposium are presented here.
The current volume aims to publish a very important
class of material, partly unknown to scholarship. At the
same time, it constitutes a break from the usual way of
treating and publishing Early Cycladic sculptures...

What would it mean to take zombies seriously? Cultural savants have noted the rise of the zombie in American popular culture in the twenty-first century. And many scholars have found the zombie useful as a lumbering, empty-headed metaphor that could signify just about anything. The zombie might look like a loved ovne, but their flesh is rotting and their individualism has tragically withered away. Before I came to zombology, I was already fascinated by an American obsession with preventing the decay of the corpse through an exceptional devotion to embalming. I argue that the intersection of the new zombie-ism, the rapid decline of embalming, and the mass trauma of 9/11 is significant. Playing with zombies along a spectrum from fright to humor allows Americans to work through not a crisis of meaning, but a crisis of being. The cult of individualism no longer needs a perfect biological body.

This paper will summarise the evidence for the development of ‘Christian’ burial places in Scotland from AD 400-1100. A body of radiocarbon dates now allows us to track developments in burial practice in unprecedented chronological detail. Scotland’s burial evidence comes mainly from field cemeteries not associated with churches, but these can now be compared with burials from recently-published excavations on early monastic sites. The material culture of death, burial and Christian worship were integrated and interacted with existing physical and mental landscapes. 'Christian' burial places did not begin as founder's graves or shrines over saint's tombs, and it is argued here that the familiar concept of a 'Christian cemetery' did not arrive fully formed with monasticism, but was formed by adapting existing burial rites to a new social setting. Only by tracing the processes of creating, maintaining and often forgetting burial places across the early medieval period can we shed new light on conversion and the eventual consolidation of Christendom in the post-Roman west.

Przysługujący widmom wywrotowy, niemalże rewolucyjny potencjał został odsunięty oraz zagubiony poprzez pozbycie się tej kontrowersyjnej kategorii z terytorium metafizyki i zbyt pośpieszne odesłanie jej do przestrzeni badań nad literaturą, sprowadzając ją jedynie do roli użytecznego, bezpiecznego narzędzia interpretacji.

Książka Andrzeja Marca odzyskuje niepokojący charakter widmontologii i ponownie wprowadza widma do myśli metafizycznej. Czym nawiedzona i przeniknięta jest tradycyjna metafizyka, co właściwie ją dręczy, nie daje spokoju oraz nieustannie podmywa jej stabilność?

Kategoria widma Derridy posłużyła Marcowi przede wszystkim do rozważań nad charakterem współczesności i przeobrażeń, jakie dokonały się w obrębie myśli ponowoczesnej. Współczesna kultura, zdaniem Marca, stała się miejscem powstawania widm, nieustannie powracających z przeszłości. Uznając, że nie jesteśmy już w stanie tworzyć utopijnych wizji przyszłości, autor stara się zdać sprawę z widmowego charakteru współczesnej kultury, analizując m. in. strategie vintage, retro, nurt no future w kulturze lat 70. czy nurt fantastyki naukowej w literaturze.

This thesis uses Continuing Bonds Theory to reinterpret kispum, an ancient Mesopotamian family funerary practice, in a new way. Traditional scholarship has portrayed the purpose of the ritual as apotropaic, and that the family dead are feared as hostile ghosts. This study suggests that profound beliefs about life and death in Mesopotamia, and interactions between the family and deceased loved ones can be found in the material and textual evidence. A new perspective focusing on evidence from the second millennium BC in ancient Mesopotamia is used to investigate the kispum ritual using ideas from the archaeology of emotion and Death and Dying studies. Current understandings based on textual based studies and the varied traditions of archaeological investigation are introduced in Chapter 2. Then, using notions of continued bonds, new insights are explored to better understand the ongoing relationship between the living and the dead. In Chapters 3 through 6 textual sources and archaeological evidence are assessed against this background, and against each other, with attempts to correlate textual with archaeological details. In the context of ancient Mesopotamia, this thesis employs new approaches to mortuary archaeology to provide new insights suggesting ways that conventional methods may be enhanced. Finally, this study also brings us back to an archaeology of death which is interested in attitudes toward the dead.
http://hdl.handle.net/2381/29251

Ölüm, öteki dünya ile birebir ilişkili olmasına rağmen, yaşamın da bir parçasıdır.
Ölüme dair yapılan bütün ritüeller, yaşayanlar içindir. Yaşayanlar, bazı
bilinmezlikleri ortadan kaldırmak ve iç huzurlarını sağlamak için çeşitli
ritüeller üretir ve bunları tarih boyunca uygularlar. Bu açıdan bakıldığında,
yaşam içinde ölüm kavramı en belirgin, en baskın kavram olarak karşımıza
çıkmaktadır. Bu anlayış sayesinde mitolojik konular, efsaneler, ritüel
nesneleri, mezarlar, ritüel alanları ya da ölü kültü alanları oluşmaktadır. Ölümü
yaşamdan ayrı tutmamak ve ritüelleri de bu bakış açısı ile değerlendirmek
gerekir. Ölü kültünü salt ölü gömme adetleri ve mezar mimarisi üzerinden
değerlendirmek, onu yaşamdan koparmak demektir. Ölü kültüne ait bu bilimsel
bilgiyi kuramsal bir çerçevede değerlendirip irdelemek en doğrusudur.
Kuramsal arkeolojik çatı, bilimin salt materyal odaklı yapısını eleştirerek,
materyali üreten insanı anlamak için kurulmalıdır. Ancak arkeoloji de
materyalsiz düşünülemez. Bu bakış açısına göre materyal, yaşamı anlamak
için bir araçtır ve onu üretenlerin yani insanoğlunun yaşadığı dünya,
materyal destekli arkeolojinin ana kaynağı olmalıdır. Arkeologlar, arkeolojik
materyalleri listeleyip, yalnızca tanımlama ve tarihleme odaklı çalışmak yerine,
nesnelerin oluşumuna kaynaklık etmiş fikirleri, düşünceleri, felsefi akımları,
pratikleri tartışmalı ve disiplinler arası işbirliğiyle rasyonel bir metot
izleyerek, bu konulara neden ve sonuçlarıyla açıklamalar getirmelidir.
Ölü kültüne kuramsal yaklaşım, öncelikle kavramları, terminolojiyi anlamakla
başlar. Bu doğrultuda, ölüme dair ortak bir terminoloji oluşturulması ve bu
terminolojinin belirli kriterler gözetilerek yayınlarda ve kitaplarda kullanılması
gerekmektedir. Klasik Arkeoloji Anabilim Dalı’nda çalışan bir akademisyen
olarak Antik Çağ’da yani Yunan, Roma kısmen de Erken Hıristiyanlık dönemlerinde
karşımıza çıkan ölüm ile ilgili terminolojiyi toplamaya çalıştık ve
belirli kriterleri göz önünde bulundurarak önerilerde bulunduk. Özellikle
kitap ve makale taramaları neticesinde, yayınlarda terminoloji kullanımına
ilişkin problemlerin olduğunu, aynı yayın içinde bile farklı terimlerin kullanıldığını
gördük. Özellikle mezar tipolojisiyle ilgili yayınlarda büyük kullanım
farklılıkları mevcuttur. En sık karşılaşılan “lahit” teriminin bile kullanımında
çeşitli farklılıklar ve yanlışlıklar bulunmaktadır.Örneğin “lahit mezar”
yalnızca “lahit” olarak kullanılmalı ve “lahtin” şeklinde değil “lahdin” şeklinde
yazılmalıdır. Aynı zamandaYunanca ve Latince kullanımlarda da bir dil
birliğinin olmadığı görülmektedir. Örneğin “Arcosolium” bir mezar tipidir.
Genellikle Roma ve Erken Hıristiyanlık Dönemi’nde kullanılmıştır. Bu
doğrultuda kelimenin Latince olması bir kullanım kriteri olarak önerilebilir.
Özellikle birçok yayında bu mezar tipinin “Arkosol”, “Arkosolium”,
“Arkosolion”, “Arkosolia” gibi çok çeşitli kullanımlarını görmekteyiz.
ÖNSÖZ
Ancak Latince başlayıp, Yunanca bitirmek ya da yeni bir sözcüğe yanlış bir
terminoloji önermek yerine “Arcosolium” denmesi çok daha doğru olacaktır.
Ayrıca Yunan ölü kültü üzerine yapılan yayınlarda Roma terminolojisi ya da
Roma ölü kültü çalışmalarında Yunan terminolojisi de birbirine karışmıştır.
Örneğin Roma Dönemi ile ilgili bir yayında, yeraltı dünyasının tanrısı Hades
olarak kullanılmamalı, Pluto olarak yazılmalıdır. Yunan ölü kültündeki cenaze
aşamaları ile Roma’daki cenaze aşamaları aynı terminolojide buluşturulmamalıdır.
Bunun gibi birçok konuda farklı kullanımlar ve yanlışlar göze çarpmaktadır.
Ortaya çıkan kitabımızın yazımında Yunanca ve Latince sözcüklerin
kullanımlarında belli ilkelere bağlı kalarak çalışmak istedik. Bu nedenle
Klasik Filolog Öğr. Gör. Murat Özyıldırım’ın Uluslararası Mersin
Sempozyumu’nda sunduğu “Kilikia Bölgesi Eskiçağ Yer Adlarının Türkçede
Kullanımı Üzerine Düşünceler” başlıklı makalesindeki ve Olba Dergisi’nde
yayımlanan “Arkeoloji’de Klasik Yunanca ve Latince Sözcüklerin
Kullanım Yanlışları” başlıklı makalesindeki kullanım önerilerini benimsedik.
Bu yanlış kullanımların önüne geçmek için bu sözlüğün bir öneri ve
başlangıç olmasını özellikle temenni ediyorum. Bu doğrultuda
ölü kültü çalışanlarını, ortak bir çalıştayda buluşup bu terminoloji
problemlerini ortadan kaldıracak bir organizasyona davet ediyorum.
Bu sözlüğü hazırlarken sürdürülebilir ve geliştirebilir olmasına özellikle dikkat
ettik. O yüzden her kelimenin bir karekodunu oluşturduk. Üniversite
ya da TÜBİTAK’tan alınacak desteklerle bir internet sitesi oluşturulacak,
sözlükte geçen sözcüklerin ya da anlamlarının değiştirilmesi gerektiğinde
bu site üzerinden değiştirilmesi mümkün olacaktır. Ayrıca yeni kelimelerin
eklenmesi ile ölü kültüne dair sözlük daha da zenginleşecektir.
Aynı zamanda gözün iktidarı döneminde görselin gücünü de kullanmak
istedik. Özellikle ritüel konularını anlatırken somut bir arkeolojik nesne
göstermek çok zordur. Bu sözlükte Ressam Eda Dönmez ile çalışarak çeşitli
konuları illüstrasyonlar ile görselleştirdik. Aynı zamanda Orta Çağ ve Yakın
Çağ tabloları ve çizimlerini de bu amaç için kullandık. Yapılacak internet sitesi
ile görsel bir veri tabanı da oluşturmayı planlamaktayız. Bu doğrultuda
anlatımı zor konuların daha kolay ifade edilebilmesi ya da mevcut örneklerin
görsellerle daha da güçlendirilmesi amacıyla bir video kanalı oluşturulacak ve
kanalda ritüeller canlandırılıp üç boyutlu bir şekilde anlatılmaya çalışılacaktır.
“Antik Çağ’da Ölüm” alt başlığındaki bu terminoloji sözlüklerinin yaygınlaşması
en büyük dileğimdir. Özellikle Prehistorya ya da Protohistorya Anabilim
Dallarının da ölü kültü çerçevesinde bir terminoloji sözlüğü oluşturması
önemlidir. Böylelikle anabilim dallarındaki kullanım farklılıklarının belirgin
hale gelmesiyle birlikte terminoloji ile ilgili karışıklıklar da ortadan kalkacaktır.
Bu tür terminoloji sözlükleri bilim dünyasına hem ortak bir dil
kullanımı konusunda fayda sağlayacak hem de üniversite
öğrencilerimizi küresel dünyanın bilgi kirliliğinden uzak tutacaktır.
2005 yılında lisans bitirme ödevimin konusu “Olba Lahitleri” idi. Yüksek
lisans tezimin başlığı “Olba Mezarları”; doktora tezimin başlığı ise “Olba’da
Ölü Kültü” idi. 2005 yılından beri ölüme dair farklı bir bakış açısı
geliştirmeye çalışıyorum; kelimeleri ilkin hafızamda biriktirdim ve şimdi
de bu sözlükte topluyorum. Bu naçizane bilgi birikimi de, beni 2002 yılında
Olba Kazı ve Yüzey Araştırmaları’na alarak yetiştiren ve bir akademisyen
yapan değerli hocam Prof. Dr. Emel Erten sayesindedir. Aynı şekilde
değerli hocam Klasik Filolog Öğr. Gör. Murat Özyıldırım bize terminoloji
konusunda büyük bir katkı sağlamıştır ve bu hassasiyetimizin de
tek sebebi kendisidir. Kendilerine gönülden teşekkürlerimi sunarım.
Bu çalışmayı bir ekiple, değerli öğrencilerimin de katkılarıyla gerçekleştirdik.
Sabit kaynakça yazımı çalışmasında aynı zamanda yüzlerce kitabı tarayarak
kelime bulmamda öğrencilerim de çok özverili çalıştılar. Başta Koray Erdoğan,
Canberk Meriç, Esen Ak, Furkan Erzen, Didem Almalı ve Ekin İdil Özcan’a çok
teşekkür ederim. Yeteneğine inandığım için arkeoloji camiasına kazandırmaya
çalıştığım, sözlükteki birçok illüstrasyonun sahibi öğrencim Ressam Eda
Dönmez’e çok teşekkür ederim. “Grafik işi teknik iş değil, bir sanattır.”
anlayışının bir örneği olan, kitabın grafikeri Hilal Bal’a da gönülden
teşekkür ederim. Aynı zamanda sözlüğün bazı benzer maddelerin
ayrımını birlikte yaptığımız Dr. Handegül Canlı’ya teşekkürlerimi sunarım.
Manevi olarak yanımda olan, duaları ve iyi dilekleriyle beni
mutlu eden anneme ve ailemin tüm üyelerine çok teşekkür ederim.
Kitabın redaksiyonunu yapan, Türkçenin doğru kullanımına dair bilgi
birikimine ve hassasiyetine çok güvendiğim Almanca Mütercim-Tercüman
değerli eşim Hülya Yavuz Akçay’a da gönülden teşekkür ederim. Bir
akademisyen olarak yaptığım her iyi işte adını sessizce andığım rahmetli
babam Mehmet Fahri Akçay’a da ayrıca teşekkür ederim.
İkizlerim Ece Akçay ve Ege Akçay’a sevgileriyle ve gülümsemeleriyle bana
en zor anlarımda verdikleri motivasyon ve hayat enerjisi içinse minnettarım.
Dr. Tuna Akçay
Mart - 2020

As an incredibly diverse religious system, Buddhism is constantly changing. The Oxford Handbook of Contemporary Buddhism offers a comprehensive collection of work by leading scholars in the field that tracks these changes up to the present day. Taken together, the book provides a blueprint to understanding Buddhism's past and uses it to explore the ways in which Buddhism has transformed in the twentieth and twenty-first centuries.

The volume contains 41 essays, divided into two sections. The essays in the first section examine the historical development of Buddhist traditions throughout the world. These chapters cover familiar settings like India, Japan, and Tibet as well as the less well-known countries of Vietnam, Bhutan, and the regions of Latin America, Africa, and Oceania. Focusing on changes within countries and transnationally, this section also contains chapters that focus explicitly on globalization, such as Buddhist international organizations and diasporic communities. The second section tracks the relationship between Buddhist traditions and particular themes. These chapters review Buddhist interactions with contemporary topics such as violence and peacebuilding, and ecology, as well as Buddhist influences in areas such as medicine and science.

Offering coverage that is both expansive and detailed, The Oxford Handbook of Contemporary Buddhism delves into some of the most debated and contested areas within Buddhist Studies today.

This article is specifically situated on Mount Auburn Cemetery, Maryland’s first Black owned and operated cemetery, examining the numerous social and historical factors that shaped, transformed, and ultimately led to a small African American burial ground becoming a business.  Founded in 1807 by the seven trustees of Sharp Street Memorial United Methodist Church (Baltimore’s oldest African Methodist Church which dates back to 1787), Mount Auburn Cemetery gave African Americans, free and enslaved, a right to freedom through death. African Americans could not control their enslaved and marginalized lives, but they could control their deaths. Post emancipation, the cemetery strategized a move to South Baltimore, bought more land, embarking on an economic partnership with a newly formed African American community by the name of Hullsville. The cemetery professionalized and became a business paving the way for independent African American undertakers. This article places Mount Auburn Cemetery as a unit of analysis in order to illustrate the historical significance of Mount Auburn Cemetery to the African American community.

Objects in graves have been a traditional focus of burial archaeology. Conventional interpretations of their meanings revolved around religion (equipment for the hereafter, Charon’s Penny), legal concepts (inalienable possessions) and social structure (status display, ostentatious destruction of wealth). An interdisciplinary perspective drawing on archaeological literature, anthropological evidence and sociological theory widens the range of possible interpretations. Textual sources of the Roman and early medieval periods highlight the importance of gift-giving to the deceased, but also to deities. Anthropology shows the importance of the disposal of polluted items in the grave, and of protecting the living. Ethnographic cases also underpin theoretical considerations concerning the role of biographical representations (metaphors) during the funeral, as well as emphasizing the desire and the need to forget the dead. Textual and archaeological evidence from the Early Middle Ages suggest that these motives were not sharply separated, but that many of them played a role during any one funeral. In addition, motives changed over time, and the associations of particular grave-goods (such as coins or weapons) varied across time and geographical regions. Above all, multiplicity of messages and variability of meanings characterized the deposition of objects in early medieval graves.

The Phrygians, especially in the highlands of Phrygia, carved splendid monuments and chamber tombs. The tradition of carving rock-cut tombs in the area continued through Hellenistic, Roman Imperial and Late Antiquity periods. Especially in the Roman Imperial Period, in the highlands of Phrygia, many rock-cut tombs were carved and early engraved ones were renewed.
In this research, the aim is to identify the types of tombs by defining the rock-cut tombs, documentation studies upon them within the mentioned periods in the area. With ascertaination and classification of the tombs comparison to the similar examples especially in Anatolia, the position within the burial traditions and interactions to the similar ones, were studied.
Another fact aimed to stated in this research is that if the rock-cut tombs carry the influence of Phrygians rock monuments and chamber tombs .

While the Norwegian material has rarely been taken into consideration when discussing chamber graves from the Roman and Migration periods in a European context, there are indeed a great number of ‘oversized’ graves in Norway which should be very relevant to the chamber grave discussion. Among the 152 graves included in the present study, are both timbered chamber graves of types known from both South Scandinavia and the Germanic areas further south, but also some types that are particular to Norway. The latter includes the so-called hellekister; long, but relatively narrow stone cists, some of which are 7m long. It seems reasonable to regard the larger hellekister as a type of chamber grave, and any definition of what constitutes a chamber grave that starts off with excluding constructions made purely from stone, should be amended. Interestingly, some of the hellekister seems to be ‘hybrids’ incorporating elements of chamber graves of South Scandinavian type, first and foremost by having an inner timber construction. As is the case with the ‘normal’ chamber graves, the big hellekister are much more richly furnished than the average inhumation graves in the country. This points to the ‘oversized’ graves, whether they are made from stone or wood, or both, as being part of elite burial traditions in Roman and Migration period Norway.

Late Iron Age boat rituals and ritual boats

The most famous ship burials in Norway are found at Oseberg and Gokstad. Beside the magnificent ships, the rich grave goods of all kinds have made these burials important sources to increase knowledge and adventure the Viking period. A boat is frequently part of the equipment of a burial in late Iron Age in Norway, even if not everywhere and in the same way. There are however various opinions among scholars on the reason for putting a boat in the grave.
The boat or ship is often forming some sort of a coffin for the body, and the place for the burial has been carefully arranged. In the case of Oseberg the funeral including preparations and closing rituals took months. But how should we interpret the boat finds that obvious were part of a ritual, but lack a body and other characteristics of a funeral?

Late Neolithic and Early Bronze Age Britain is an era of prehistory permeated by notions of elaborate funerary rituals, exotic artefactual evidence, and immigrant invaders – at least to the untrained archaeological mind. However, such a simplistic and romanticised concept has still retained its potency in relevant professional scholarly circles, even up to and including the present day. As a consequence, a continued focus on rich regions and assemblages such as Orkney and Wessex and the regalia associated with them can be seen to predominate, a situation that has ultimately lead to a very skewed overall understanding of Late Neolithic and Early Bronze Age Britain as a whole with vast areas, such as the county of Essex, being chiefly brushed aside and neglected.

Nonetheless, through collecting, synthesising, and analysing the relevant Heritage Gateway records regarding burial, monumental, and funerary evidence, this study has aimed to rectify this misalignment and with it, provide an introductory yet much needed and long overdue evaluation of the archaeology of Late Neolithic and Early Bronze Age Essex at large. In particular, and in despite of an overall paucity of available evidence at hand, it has demonstrated the presence not only of multiple social groups and identities as well as the overall ideologies, agencies, and dynamics surrounding them, but also that of the importance of place and memory and the dominant influence it had on each individual temporal social landscape in an overarching evolutionary trajectory. Furthermore, past interpretations have also been addressed, showing them to not only be overly simplistic but also as having been affected by internalised Western notions and assumptions.

Thus, this project altogether provides a much-needed indepth introduction to prehistoric Essex on a scale that has not been seen before, with the hope that future and further research will be carried out in order to build upon the conclusions provided here and with it, secure Essex’s place and overall importance in the creation and evolution of Late Neolithic and Early Bronze Age Britain (and continental Europe) as a whole.

Regionality, in the specific archaeological sense of the spatial distribution of differences in material culture, has not been a central concern for Iron Age specialists in Norway for several decades. But with its varied topography, its mountains, fjords, rivers and lakes, the country is an obvious place to look for such differences. In the present paper, I have turned my attention to burial customs. As one would expect, there is a myriad of local and regional rites to be found, and some traits might occur all over Norway, and indeed over the whole Germanic area. However, some of these ritual traditions might be limited to a single farm, or even to a single family in some cases, while others are probably associated with distinct tribes or other larger groups. But then there are some ritual traditions which cover substantially larger areas than nature-given settlement districts, but still have a rather limited distribution. I have tried to show that these larger areas concur with the major regions met with in later, written sources dealing with the origins of the Medieval kingdom of Norway.

SUMMARY: Chapter 5, in Renfrew & Bahn's textbook (Archaeology: Theories, Methods, and Practice), covers past social organizations, including hunter-gatherer groups (bands), segmentary societies (tribal societies), chiefdoms, and early state complex societies, with approaches to assessing settlement patterns, interpreting pertinent historical data, ethnoarchaeology, various ways to examine the various types of past social organizations and their variants, and looking at individuals, identity and society, gender and childhood, and other aspects.  Two additional case studies highlighting social organization in Ancient Egypt and Ancient Rome.  In my view, this is one of the best college textbooks available, and is invaluable for students, archaeologists, and the public in general, to obtain a top notch overview of approaching and interpreting the archaeological record.  REVISED: Feb. 2023.

A detailed analysis of CIL XIV 2112 = ILS 7212, an inscription detailing the status and life of an association (collegium) of worshipers of Diana and Antinous in Lanuvium. A new edition of the text with English translation is also provided.

For the edition of the text, enter "Bendlin" in the publication field in http://oracle-vm.ku-eichstaett.de:8888/epigr/epigraphik_en.""

The present paper deals with a minority of burials in Roman (B-C) and Migration period (D) Norway, namely the ones containing weapons. Its aim is two-folded: 1) to present an overview of this material to non-Norwegian colleagues, and 2) to discuss the significance of the weapon burial rite in its Scandinavian and North European context. Regarding the first, I intend to focus on the chronology, regional distribution and typology of burials with weapons. As for the latter, the emphasis will be on weapon graves as evidence both of the militarisation of barbarian society in general and more specific of warlike relations between the Roman Empire and the northern Germans, particularly the question of Scandinavian auxiliaries in the Roman army.

Archaeology of Death E-learning

Dear Colleagues,
As the Covid-19 safety measures are limiting our communication, please use the following web link to download presentation of the Archaeology of Death course.
https://cuni.academia.edu/JanTurek/Teaching-Documents
Since the lesson 4, that we have already missed I include much more texts and references, so you can use it as e-learning material.
Let’s hope we are going to have chance to catch up with the lectures later the spring term.
Meanwhile stay safe
and
Good luck!

Sincerely
Jan Turek
Center for Theoretical Study


The lecture provides a basic overview of the theory and methodology of the study of funerary areas, burial contexts and social and symbolic perception of death in prehistoric societies. Through the archaeological evidence of funerary rituals will be presented not only prehistoric people's attitudes toward death and the afterlife but also their culture, social organization, symbolic systems and cosmology. The focus on archaeology of personhood will be targeted mainly on the analysis of age and gender categories. Introductory topics summarize the methodology of field and laboratory research of funerary data in archaeology including application of scientific methods, spatial analysis of burial data and palaeodemography. In the interpretation section of the course an attention is also paid to the social and ritual significance of death and the transformation of human understanding of mortality. We are going to focus on case studies from different periods and locations throughout the world from Palaeolithic to the rise of historical societies. Case studies will further shed light on the social interpretation of burial data and their use in reconstructing social relationships, and will present significant discoveries. The end of the course is devoted to the ethics of the archaeological research of funerary and the political and ethical controversies surrounding human remains. This lecture is designed for audience among archaeologists, anthropologists, historians, and others who have a professional interest in funerary evidence, or general curiosity about past death and burial.

The article describes the archaeological research at the cemetery near the village Dubrovka Gorodok district in 2014. The area of the prospect hole was 16 m2. 15 burials that contained the remains of at least 24 people, including 11 children, 3 men, 7 women and 3 people, whose sex could not be determined, were open. Burials were placed in two layers, suggesting the use of an existing cemetery for repeated burials. The stone structures are well correlated with burials of a lower layer. Taking into account a great number of burials on a small area, placing of graves in two layers, additional burials, the possibility of a wide dating of the identified cross and fasteners, we can assume that the examined fragment of the cemetery was functioning for a long time, during XVII–XVIII centuries. The upper date is confirmed by a coin dated 1776. =
Статья посвящена описанию археологических исследований на могильнике возле д. Дубровка Городокского р-на в 2014 г. Площадь раскопа составила 16 кв. м. Было вскрыто 15 погребений, которые содержали останки не менее чем 24 человек, в т.ч. 11 детей, 3 мужчин, 7 женщин и 3 человек, пол которых установи��ь не удалось. Погребения были размещены в двух горизонтах, что свидетельствует об использовании уже существующего кладбища для повторных захоронений. Каменные конструкции хорошо соотносятся с погребениями нижнего горизонта. Учитывая значительное количество погребений на небольшой площади, размещение захоронений в два горизонта, подзахоронения, возможность широкого датирования выявленных крестика и застежек, можно предположить, что исследованный фрагмент кладбища фунционировал продолжительное время, на протяжении XVII–XVIII вв. Верхняя дата подтверждается монетой 1776 г.

""Archaeologist, Teacher, Friend. Nicolai Telnov’s Anniversary . . . . . . . . . . . . . . . . . . . 15

MONOGRAPH INSIDE THE JOURNAL
N. V. Zhilina (Moscow, Russia). Stamped Jewel Attire Reconstructed Based on Old Rus Hoards of 10th — 13th Centuries (from the ornamental stamping to the emblem of the princely power). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23

RESEARCH AND PUBLICATIONS
V. Ivanišević (Belgrad, Serbia), M. Kazanski (Paris, France). Justinian’s Heruli in Northern
Illyricum and Their Archaeological Evidence . . . . . . . . . . . . . . . . . . . . . . . . . . 147
N. D. Russev (Kishinev, Moldova). North-Eastern Possessions of the First Bulgarian Kingdom in 7th—10th cc.: History and Burial Sites . . . . . . . . . . . . . . . . . . . . . . . . . . . . 159
A. V. Kurbatov (St.-Petersburg, Russia). Raw materials for leather crafts, technical means
for leather processing and assortment of leathers in Mediaeval Rus . . . . . . . . . . . . . . 169

JEWELLER’S CRAFT
A. G. Shpilev (Kursk, Russia). Adornments of Romny Time from Kursk Oblast
(second half of 8th — late 10th cc.) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 221
Y. V. Stepanova (Tver’, Russia). Temple Rings from Ancient Russian Rural Archaeological Sites in the Upper Volga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 275
S. S. Ryabtseva (St.-Petersburg, Russia — Kishinev, Moldova), N. P. Telnov (Kishinev, Moldova). A Hoard from Alcedar and Centers of Jewellery Industry in Eastern Europe in late 9th — early 11th Centuries . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 285
А. Boldureanu (Kishinev, Moldova). The Byzantine and Islamic Coins from Alcedar Hoard . . . 301

ARCHAEOLOGY OF REPRESENTATIONS
Y. V. Mysko, S. V. Pyvovarov (Chernivtsi, Ukraine). Finds of Knives with Curls on the Handles in the Region of the Upper Prut and the Middle Dniester . . . . . . .. . . . . . . . . . 309
I. Berdzenishvili (Tbilisi, Georgia). Early Christians in Abkhazia. . . . . . . . . . . . . . . . . . 317
List of Abbreviations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 325
References Transliterated from Cyrillic into Latin Alphabet 329
Requirements to contributions to Stratum plus. 345

Содержание

AD GLORIAM 

Р. А. Рабинович (Кишинев, Молдова), С. С. Рябцева (Санкт-Петербург, Россия — Кишинев, Молдова)
Археолог. Учитель. Друг. К юбилею Николая Петровича Тельнова 15

МОНОГРАФИЯ В ЖУРНАЛЕ 

Н. В. Жилина (Москва, Россия)
Тисненый убор по древнерусским кладам X—XIII вв. (от орнаментального рифления до эмблемы княжеской власти) 23

ИССЛЕДОВАНИЯ И ПУБЛИКАЦИИ 

В. Иванишевич (Белград, Сербия), М. Казанский (Париж, Франция)
Герулы Юстиниана в Северном Иллирикуме и их археологические следы 147
Н. Д. Руссев (Кишинёв, Молдова)
Северо-восточные владения Дунайской Болгарии VII—X вв.: история и погребальные памятники 159
А. В. Курбатов (Санкт-Петербург, Россия)
Кожевенное сырье, техническое обеспечение его выделки и сортамент кож средневековой Руси 169

ЮВЕЛИРНОЕ ДЕЛО 

А. Г. Шпилев (Курск, Россия)
Украшения роменского времени из Курской области (вторая половина VIII — конец X вв.) 221
Ю. В. Степанова (Тверь, Россия)
Височные кольца из древнерусских сельских памятников Верхневолжья 275
С. С. Рябцева (Санкт-Петербург, Россия — Кишинёв, Молдова), Н. П. Тельнов (Кишинёв, Молдова)
Алчедарский клад и центры ювелирного производства Восточной Европы конца IX — начала XI вв. 285
А. Болдуряну (Кишинёв, Молдова)
Византийские и исламские монеты из Алчедарского клада 301

АРХЕОЛОГИЯ ПРЕДСТАВЛЕНИЙ 

Ю. В. Мысько, С. В. Пивоваров (Черновцы, Украина)
Находки ножей с волютообразными навершиями в Верхнем Попрутье и Среднем Поднестровье 309
И. Бердзенишвили (Тбилиси, Грузия)
Раннее христианство в Абхазии 317

ДОПОЛНИТЕЛЬНАЯ ИНФОРМАЦИЯ 

Список сокращений325
References Transliterated from Cyrillic into Latin Alphabet327
Требования к материалам, предоставляемым в редакцию журнала «Stratum plus»
Требования 341

Obtaining high precision spatial documentation of archaeological sites in cramped places can be challenging. This poster outlines an ad hoc procedure for spatially documenting artifacts and structural elements of a 13th century burial in Northern Norway by using photogrammetry.

The article will focus on the military suite identified in the necropolis from Alba Iulia- Emperor’s Spring/Crăcuta (10th – 11th cent.) From the 223 inhumation graves investigated so far, a number of them present as funerary inventory: harnesses (stirrups, bridle) and weaponry (remains of quivers, bone plaques from the bows, arrows, axe, Säbelschwert), all of which beingspecific for the Magyar warriors during the 10th century. Despite the fact that the existence of graves attributed to warriors was never mentioned in any of the official excavations reports published by the archaeologist M. Blăjan , in his journals this kind of record was made. For example, M. 115 was most likely considered to be of Petcheneg origin. At the moment, in this category can be placed 13 graves (M. 115, M. 133, M. 143, M. 144, M. 165, M. 168, M. 173, M. 177, M. 184, M. 208 and M. 210), two of which were uncovered during the investigations made in 2014 . As a part of customs, we observe the dressing of the pit with lithic material and the presence of offerings (equine and eggs). Without question, this warrior graves formed the military suite that provided protection for Gylas during an agitated period of time corresponding with the renewal of Christianity in Transylvania. Most likely, this suite accompanied and protected Gylas in his journey to Constantinople (953), when he was baptized and came back at Alba Iulia with the Byzantine mission.

Keywords: : Alba Iulia, warriors, weaponry, Magyars, Transylvania, suite, offering.