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Published: 7 July 2024

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1

Bárta, Miroslav. Abusir XIX: Tomb of Hetepi (AS 20), Tombs AS 33-35 and AS 50-53. Prague: Charles University, Philosophical Faculty, 2010.

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2

Bash, Tami. Lethal gunfire and collective punishment in the wake of the massacre at the Tomb of the Patriarchs. Jerusalem: B'tselem, 1994.

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3

Wilson, Christopher Samuel. Beyond Anıtkabir: The funerary architecture of Atatürk : the construction and maintenance of national memory. Farnham, Surrey, England: Ashgate, 2013.

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4

Navarro-Remesal, Víctor, and Óliver Pérez-Latorre. Perspectives on the European Videogame. NL Amsterdam: Amsterdam University Press, 2021. http://dx.doi.org/10.5117/9789463726221.

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The history of European videogames has so far been overshadowed by the global impact of the Japanese and North American industries. However, European game development studios have played a major role in videogame history, and many prominent videogames in popular culture, such as Grand Theft Auto, Tomb Raider, Alone in the Dark, and The Witcher, were made in Europe. This book proposes an inquiry into European videogames, including both analyses of transnational aspects of European production and close readings of national specificities. It offers a kaleidoscope of European videogame culture, focusing on the analysis of European works and creators but also addressing contextual aspects and placing videogames within a wider sociocultural and philosophical ground. The aim of this collective work is to contribute to the creation of a, until now, almost non-existent yet necessary academic endeavour: a story and critical exploration of the works, authors, styles, and cultures of the European videogame.
5

Ungerer, Tomi. Musée Tomi Ungerer: La collection. Strasbourg: Musées de Strasbourg, 2007.

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6

Muḥammad, Muḥsin. Sariqat Malik Miṣr. al-Qāhirah: Markaz al-Ahrām lil-Tarjamah wa-al-Nashr, Muʻassasat al-Ahrām, 1985.

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7

Muḥammad, Muḥsin. Sariqat Malik Miṣr. 8th ed. al-Qāhirah: Markaz al-Ahrām lil-Tarjamah wa-al-Nashr, Muʼassasat al-Ahrām, 1985.

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8

Janet, Baker. Seeking immortality: Chinese tomb sculpture from the Schloss collection. Santa Ana, Calif: Bowers Museum of Cultural Art, 1996.

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9

Manenti, Luca G., and Fabio Todero. "Si scopron le tombe": Ricordare, commemorare, evocare i caduti della Grande Guerra. Trieste: Istituto regionale per la storia della Resistenza e dell'età contemporanea nel Friuli Venezia Giulia, 2018.

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10

France), Musée historique (Strasbourg, ed. Collection des jouets mécaniques métalliques: Donation Tomi Ungerer. Strasbourg: Editions Les Musées de la Ville de Strasbourg, 1993.

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11

Scott, Gerry D. Temple, tomb, and dwelling: Egyptian antiquities from the Harer Family Trust Collection. [San Bernardino]: University Art Gallery, California State University, San Bernardino, 1992.

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12

Ryōboka, Japan Kunaichō Shoryōbu. Kōko shiryō no shūfuku fukusei hozon shori. Tōkyō: Gakuseisha, 2009.

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13

Hartwig, Melinda K. The tomb chapel of Menna (TT 69): The art, culture and science of painting in an Egyptian tomb. Cairo: The American University in Cairo Press, 2013.

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14

Delmarcel, Guy. The Toms Collection: Tapestries of the sixteenth to nineteenth centuries. Edited by Reyniès Nicole de, Hefford Wendy, Eberhard Cotton Giselle, Rochat Eric, and Fondation Toms Pauli. Lausanne: Fondation Toms Pauli, 2010.

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15

Françoise, Treinen-Claustre, ed. La cauna de Bélesta: Une tombe collective il y a 6000 ans. Toulouse: Centre d'anthropologie des sociétés rurales, CNRS/EHSS, 1993.

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16

Suriano, Matthew. The Tomb and the Identity of the Dead. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190844738.003.0008.

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The ideal afterlife in the Hebrew Bible was bound to the tomb and embodied in the dead. The burial stories of Sarah, Rachel, and the man of God from Judah show how these two aspects work. Death is relational, and the tomb was a critical component in defining relationships and establishing the identity of the dead within these relationships. Although Rachel’s burial is in an individual tomb, the accounts demonstrate the power of association in death. The family tomb was a key element in the idealization of the afterlife because postmortem survival was depended in part upon with whom you were buried. Collective interment could either form the ideal, as in the case of Sarah, or a partial fulfillment of this ideal, as in the story of the prophets at Bethel.
17

Suriano, Matthew. Death as Transition in Judahite Mortuary Practices. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190844738.003.0002.

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Death is transitional in the Hebrew Bible, but the challenge is in understanding how this transition worked. The ritual analysis of Judahite bench tombs reveals a dynamic concept of death that involved the transition of the dead body. The body would enter the tomb during primary burial; there it would receive provisions as it rested on a burial bench. Eventually the remains of the dead would be secondarily interred inside the tomb’s repository. This final stage, the repository, is marked by the collective burial of bones. The transition of the dead, therefore, involves the body in different conditions, first as an individual corpse and then as a collection of bones. The process of burial and reburial inside the bench tomb offers new insight into the idea that postmortem existence in the Hebrew Bible is predicated on the fate of the body.
18

Costello, Matthew R. Property of the Nation: George Washington's Tomb, Mount Vernon, and the Memory of the First President. University Press of Kansas, 2021.

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19

Costello, Matthew R. Property of the Nation: George Washington's Tomb, Mount Vernon, and the Memory of the First President. University Press of Kansas, 2019.

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20

Suriano, Matthew. Epilogue. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190844738.003.0010.

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History in the Hebrew Bible was a crowded tomb filled with the bones of ancestors. But the embodiment of the afterlife in biblical literature served a greater purpose. In the Hebrew Bible and in Judaism the ancestors and their histories continue to serve as charters for living communities. The memories of the dead were blessings, and the biblical stories of their burial and of the preservation of their bones served as invisible tombs. In this manner, the collective association of the dead effectively embodied an afterlife ideal in the form of the ancestors.
21

Costello, Matthew R. Property of the Nation: George Washington's Tomb, Mount Vernon, and the Memory of the First President. University Press of Kansas, 2019.

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22

Suriano, Matthew. A History of Death in the Hebrew Bible. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190844738.001.0001.

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In the Hebrew Bible/Old Testament, a good death meant burial inside the family tomb, where one would join one’s ancestors in death. This was the afterlife in biblical literature; it was a postmortem ideal that did not involve individual judgment or heaven and hell—instead it was collective. In Hebrew scriptures, a postmortem existence was rooted in mortuary practices and conceptualized through the embodiment of the dead. But this idea of the afterlife was not hopeless or fatalistic, consigned to the dreariness of the tomb. The dead were cherished and remembered, their bones were cared for, and their names lived on as ancestors. This book examines the concept of the afterlife in the Hebrew Bible by studying the treatment of the dead, as revealed both in biblical literature and in the material remains of the southern Levant. The Iron Age mortuary culture of Judah is the starting point for this study, and the practice of collective burial inside the Judahite rock-cut bench tomb is compared to biblical traditions of family tombs and of joining one’s ancestors in death. This archaeological analysis, which also incorporates funerary inscriptions, will shed important insight into biblical literature concerning such issues as the construction of the soul in death, the nature of corpse impurity, and the concept of Sheol. Death was a transition managed through ritual action. The connections that were forged through such actions, such as ancestor veneration, were socially meaningful for the living and ensured a measure of immortality for the dead.
23

Sanjuán, Leonardo García, and Lucy Shaw Evangelista. Resting in Peace or in Pieces? Tomb I and Death Management in the 3rd Millennium BC at the Perdigões Enclosure: Understanding Mortuary Practices and Collective Burials in Chalcolithic Portugal. British Archaeological Reports Limited, 2019.

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24

Moltesen, Mette, Marjatta Nielsen, and Annette Rathje, eds. Approaches to Ancient Etruria. Museum Tusculanum Press, 2022. http://dx.doi.org/10.55069/llw75521.

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‘Approaches to Ancient Etruria’ covers a wide range of topics within the legacy of the Etruscans – material and immaterial. Through close examination of the visible we gain insight into the questions of social and cultural identities, and broader questions lead to new interpretations and hypotheses. In fifteen articles, scholars from Italy, Germany, Sweden, Norway and Denmark present recent work on a broad range of Etruscan issues. Contributions include a settlement study and a detailed work on architectural mouldings, and they provide insights into religious practices, burial customs, funerary art, portraiture and social relations, deduced from epigraphical testimonia. Several articles deal with imagery in tombs, tomb paintings, bronze reliefs etc. – one presenting a new hypothesis on the scenes on the Tragliatella oinochoe, another examining the ‘Magistratensarkophag’ from Tomba dei Sarcofagi in Cerveteri – while others explore space in tombs or invite the reader to experience images of nature or imagine Etruscan music. Two contributions deal with objects in the Etruscan Collection created by the Danish sculptor Bertel Thorvaldsen during his extended sojourn in Rome (1797–1838). The introduction includes a useful overview of Etruscan studies and Etruscan collections in Denmark.
25

Suriano, Matthew. Care for the Dead. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190844738.003.0006.

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In the Hebrew Bible an ideal fate ultimately involved the hope of joining a greater collective—the ancestors. But how was the individual accounted for in death? The importance of the individual dead, especially during their transition to the collective ancestors, can be traced in literary sources that discuss the dead, describe their nature, and offer dedications. These sources reveal the treatment of the dead, along with their care and provision. They also indicate that interaction with the dead was carefully regulated. In all of these sources it is possible to recognize the ways by which a dead person was individually identified. The study of these sources sheds light on the meaning of the word נפש‎, where it denotes a corpse. It also offers insight into the practice of feeding the dead inside the tomb. These and other actions, which constituted caring for the dead, affirmed aspects of postmortem selfhood.
26

CHANG, ZHU GUI. Han Tomb History Collection. Yunnan University Press; 1 (January 1. 2009), 1991.

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27

Pohler, Eva. Mystery Tomb: The Nightmare Collection. Green Press, 2022.

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28

Suriano, Matthew. Prolegomenon. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190844738.003.0001.

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The complicated imagery of death in the Hebrew Bible/Old Testament has defied scholars because it does not involve an afterlife dichotomy of heaven and hell. The individual is not vetted after death, to be sent to punishment or paradise; instead postmortem experience is collective. This ideal afterlife is centered upon the tomb where the dead join their ancestors. Therefore, it is necessary to examine the afterlife in the Hebrew Bible according to its own terms. This can be done through the analysis of mortuary practices from Judah during the Iron Age. A review of the archaeology of mortuary practices, along with theoretical discussions of the body, will establish the framework for studying death in the Hebrew Bible. In biblical literature and ancient Judah postmortem existence was predicated upon the treatment of the body.
29

Sotheby's (Firm). The Toms Collection. 1995.

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30

Navarro-Remesal, Víctor, and Óliver Pérez-Latorre, eds. Perspectives on the European Videogame. Amsterdam University Press, 2021. http://dx.doi.org/10.1017/9789048550623.

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The history of European videogames has been so far overshadowed by the global impact of the Japanese and North American industries. However, European game development studios have played a major role in videogame history, and prominent videogames in popular culture, such as <i>Grand Theft Auto</i>, <i>Tomb Raider</i> and <i>Alone in the Dark</i> were made in Europe. This book proposes an exploration of European videogames, including both analyses of transnational aspects of European production and close readings of national specificities. It offers a kaleidoscope of European videogame culture, focusing on the analysis of European works and creators but also addressing contextual aspects and placing videogames within a wider sociocultural and philosophical ground. The aim of this collective work is to contribute to the creation of a, so far, almost non-existent yet necessary academic endeavour: a story of the works, authors, styles and cultures of the European videogame.
31

Navarro-Remesal, Víctor, and Óliver Pérez-Latorre, eds. Perspectives on the European Videogame. Amsterdam University Press B.V., 2022. http://dx.doi.org/10.5040/9789048561858.

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The history of European videogames has so far been overshadowed by the global impact of the Japanese and North American industries. However, European game development studios have played a major role in videogame history, and many prominent videogames in popular culture, such as Grand Theft Auto, Tomb Raider, Alone in the Dark, and The Witcher, were made in Europe. This book proposes an inquiry into European videogames, including both analyses of transnational aspects of European production and close readings of national specificities. It offers a kaleidoscope of European videogame culture, focusing on the analysis of European works and creators but also addressing contextual aspects and placing videogames within a wider sociocultural and philosophical ground. The aim of this collective work is to contribute to the creation of a, until now, almost non-existent yet necessary academic endeavour: a story and critical exploration of the works, authors, styles, and cultures of the European videogame.
32

Vere, David LA. Looting Spiro Mounds: An American King Tut's Tomb. University of Oklahoma Press, 2007.

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33

Shônen Collection, tome 2. Pika, 2003.

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34

Shônen Collection, tome 6. Editions Pika, 2003.

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35

Shônen Collection, tome 1. Pika, 2003.

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36

Yen, Hioka. Artelier Collection, Tome 2. Editions Ki-oon, 2010.

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37

Thomas, Roy, Gene Colan, Don Glut, Sonny Trinidad, Marv Wolfman, Doug Moench, Dick Giordano, and Dave Wenzel. Tomb of Dracula: The Complete Collection Vol. 5. Marvel, 2021.

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38

McKenzie, Roger, Gene Colan, Marv Wolfman, Roger Stern, and Jim Shooter. Tomb of Dracula: The Complete Collection Vol. 6. Marvel Worldwide, Incorporated, 2022.

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39

Hagerty, James. Voices from the Tomb: A short story collection. PublishAmerica, 2006.

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40

Friedrich, Gary, Chris Claremont, Marv Wolfman, and Len Wein. Tomb Of Dracula: The Complete Collection Vol. 2. Marvel, 2018.

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41

Colan, Gene, Marv Wolfman, Steve Englehart, Gerry Conway, and Doug Moench. Tomb of Dracula: The Complete Collection Vol. 4. Marvel Worldwide, Incorporated, 2020.

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42

Wolfman, Marv, Gerry Conway, Archie Goodwin, and Gardner Fox. Tomb of Dracula: The Complete Collection Vol. 1. Marvel, 2017.

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43

Staff, Marvel Comics. Tomb of Dracula: The Complete Collection Vol. 3. Marvel Worldwide, Incorporated, 2019.

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44

Ito, Junji. Tombs: Junji Ito Story Collection. Viz Media, 2023.

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45

le, Basle /Dupuis /Guyader. Evaluation action publique territoriale et collective tome 2. L'Harmattan, 2003.

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46

le, Basle /Dupuis /Guyader. Evaluation action publique territoriale et collective tome 1. L'Harmattan, 2003.

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47

Borbonus, Dorian. Columbarium Tombs and Collective Identity in Augustan Rome. Cambridge University Press, 2014.

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48

Borbonus, Dorian. Columbarium Tombs and Collective Identity in Augustan Rome. Cambridge University Press, 2019.

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49

Borbonus, Dorian. Columbarium Tombs and Collective Identity in Augustan Rome. Cambridge University Press, 2014.

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50

Borbonus, Dorian. Columbarium Tombs and Collective Identity in Augustan Rome. Cambridge University Press, 2014.

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