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1
Xu, Photo by Jennifer. "The Collective Lamentation of the Raggio Tomb." Academic Medicine 94, no. 7 (July 2019): 990. http://dx.doi.org/10.1097/acm.0000000000002716.
2
Choi, Sung-rak, and Moonkang Bok. "Discussion on the Terminology of Baekje Tombs." Korean Ancient Historical Society 121 (August 31, 2023): 71–95. http://dx.doi.org/10.18040/sgs.2023.121.71.
Анотація:
This study started with the problem consciousness that the concept of each terminology should be clearly established prior to research on Baekje tombs. Therefore, the concept of tomb (墳墓) and mounded tomb (古墳) were examined along with the problem of Bungumyo (墳丘墓), and a new classification and name were presented based on the research of Baekje tombs.
First, the tomb was used as a collective term for all tombs, regardless of temporality and hierarchy, and the mounded tomb was named only for some tombs what hierarchy is clearly revealed after the middle of 3rd century. In addition, the tomb that appear from the middle of the 3rd century but are relatively low hierarchy was defined as Myo (墓), and tomb with high hierarchy was defined as Bun (墳). On the other hand, it was defined as Chong (塚) only in some tomb with large external facility that was stoned, reflecting their political stature. On the other hand, it was judged that the Bungumyo is difficult to use in Korean archaeology because there is a big difference in concepts used among researchers and regions, and also a difference from the concept used in Japanese archaeology.
Next, Baekje tombs are classified based on the material, shape, and structure of the burial facility. First, it was classified into wooden, stone, brick, jar according to constructive material. Next, among coffin, outer coffin, and chamber, which are the shape of the burial facility, the outer coffin and chamber were clearly distinguished according to the existence of access facility, In addition, vertical style, corridor style, and open-enterance style were classified according to the structure of the burial facility.
Lastly, the tombs with high hierarchy that appeared after the middle of the 3rd century, which is defined the mounded tombs (古墳) and high mounded tombs (古塚) were classified into wooden coffin mounded tombs (木棺墳), wooden outer coffin mounded tombs (木槨 墳), the stone lined mounded tombs with vertical style (竪穴式 石槨墳), the stone chamber mounded tomb with corrider style (橫口式 石室墳), the stone chamber mounded tomb with open-entrance style (橫穴式 石室墳), brick chamber mounded tomb (塼築墳). stone mounded tomb (積石塚), The tombs with low hierarchy were classified wooden coffin tomb (木棺墓), stone lined tomb (石槨墓), jar coffin tomb (甕棺墓), stone tomb (積石墓). However, tombs that have already been accepted universly, such as pit tomb (土壙墓), open-entrance tomb(橫穴墓), crematory tomb (火葬墓), pit tomb with the ditch (周構土壙墓) were named as they are used. In addition, as considering regional characteristics in the the Yeongsan river basin, the wooden coffins mounded tombs (木棺古墳) and the jar coffins mounded tombs (甕棺古墳) were named, and the tombs similar to the keyhole-shaped tombs of Japan should be named as the keyhole-shaped style mouned tombs (前方後圓形古墳).
3
Xu, Jennifer. "Commentary on “The Collective Lamentation of the Raggio Tomb”." Academic Medicine 94, no. 7 (July 2019): 991. http://dx.doi.org/10.1097/01.acm.0000574980.27261.3a.
4
Rutkowski, Łukasz, and Marta Parol. "The skeletal remains from Umm an-Nar tomb QA 1-1: spatial distribution and anthropological analysis." Polish Archaeology in the Mediterranean, no. 30/2 (December 31, 2021): 103–28. http://dx.doi.org/10.31338/uw.2083-537x.pam30.2.27.
Анотація:
Collective aboveground circular tombs of stone are one of the main categories of architectural structures from the Umm an-Nar period (2500–2000 BC) in the Oman peninsula. The tombs have been known since the late 1950s but various aspects of their functioning still await a full explanation. Most of them survived in poor condition, often empty, only a dozen or so actually yielding any human remains. Tomb QA 1-1, one of ten Umm an-Nar-type tombs at Wadi al-Fajj in northwestern Oman, has yielded a substantial assemblage of human skeletal remains (estimated MNI 25) from the two of four burial chambers excavated between 2016 and 2018. While the excavation of the tomb should be continued, a presentation of the bone assemblage recovered to date, including a distribution analysis of the remains, deposition characteristic, and preliminary osteological analysis, adds to the existing source base of Early Bronze Age populations in the ancient land of Magan.
5
Kim, Dae Hwan. "The Collective Integration Process of Saroguk Based on the Tomb Data." Yeongnam Archaeological Society 97 (September 30, 2023): 189–211. http://dx.doi.org/10.47417/yar.2023.97.189.
Анотація:
This paper criticized the previous research on the formation of Saroguk and pointed out the problems that previous research had, and interpreted the formation process of Saroguk from a different perspective. First of all, through analysis of the wooden coffin tombs, we understood the phenomenon of the clustering of wooden coffin tombs, which has been used as an important indicator, as the beginning of the Samhan relations network. The emergence of a dominant relative group or clan group in the process of forming Saroguk was seen as a continuous phenomenon with the emergence of large wooden tombs, and as an important phenomenon to understand the process of forming Saroguk. In the process of establishing and forming Saroguk, he emphasized the role of leaders and rulers buried in wooden coffins and large wooden tombs, and emphasized the competition, antagonism, and integration and reorganization under the unique geographical and historical environment of Gyeongju.
6
Malone, Caroline, Simon Stoddart, Anthony Bonanno, Tancred Gouder, David Trump, Geraldine Barber, Carol Brown, et al. "Mortuary Ritual of 4th Millennium bc Malta: the Zebbug Period Chambered Tomb from the Brochtorff Circle at Xaghra (Gozo)." Proceedings of the Prehistoric Society 61 (1995): 303–45. http://dx.doi.org/10.1017/s0079497x0000311x.
Анотація:
As part of the research of the joint Anglo-Maltese project on the island of Gozo, a Zebbug period rock-cut tomb was discovered in the south-east corner of the Brochtorff Circle. The integrity of this tomb and the interdisciplinary approach applied to its study make it a unique find from the Maltese islands and rare within the southern central Mediterranean.The article presents the stratigraphy, pottery, stone, shell and bone artefacts, skeletal remains, animal bone, molluscan samples, and radiocarbon dates from the tomb. At the same time the significance of the tomb for the formative phases of collective burial, exchange and symbolic processes in the central Mediterranean and the origins of Maltese insularity is explained.
7
Gapany, Jérôme. "Claiming village commons by “militarizing the ancestors” in urbanizing Fuzhou, China." Focaal 2022, no. 94 (December 1, 2022): 72–86. http://dx.doi.org/10.3167/fcl.2022.940105.
Анотація:
The funeral reforms in China condemn widespread burial practices considered “backward” and “uncivilized” while contradicting core grassroots values. Examining collective tomb land expropriation in a former rural township of Fuzhou hosting important military infrastructures, this article highlights issues of accessibility to ancestral land in the context of rapid urbanization and the resulting transition from village commons to state provisioned public goods. How do the original inhabitants of new urban communities make claims on their ancestors’ tomb land? What tactics are deployed to comply with state policies as well as to safeguard a certain sense of collective identity? This article shows how former villagers’ publicizing strategies of militarizing their ancestors allow for some concessions to be made, despite little room for negotiations left by sweeping urbanization.
8
Syahrun, Syahrun, and Basrin Melamba. "Changes in Tolaki People Burial in Southeast Sulawesi: From Boat-Shaped Grave Coffin (Soronga) to Boat-Shaped Islamic Tomb (Koburu Bangga)." Jurnal Sejarah Citra Lekha 7, no. 1 (May 28, 2022): 1–12. http://dx.doi.org/10.14710/jscl.v7i1.45319.
Анотація:
The first burial system of Tolaki people in prehistoric times and ancient times adopted boat-shaped grave coffin known as soronga or oduni. There were large and small soronga and there were also decorated and undecorated or plain soronga. When Islam was introduced in the Mekongga Kingdom during the leadership of King/Bokeo Laduma in 17th century and in Konawe in 18th century, the burial system was adopted. However, the tradition of using boats experienced a change. During the Islamic era, there were two shapes of grave in the Islamic grave called as ninggeo-nggeo where the grave was placed in a hole made on the side of the excavation and tinandapa where the grave was placed in a hole made in the middle of the excavation and it was intended for elite and influential ruler. There were also four models of tomb types, namely circle (buboto/loelole), rectangular (konahuu), rectangular step pyramid, elongated (menda’a), and boat-shaped (obangga). koburu bangga tomb. The distribution pattern of the tombs varied, there were converging (metobu), circular, and spreading patterns. The shape of tombstone also varied, it resembled pappilus genital, round stone, wide wood and stone, human head, knights grinding stone (oliro). It was made of stone, river stone, mountain stone, wood, and even tree was also used as a tomb marker. The boat-typed tomb still maintained because a faith that the deceased need vehicles to go to their destination. It is also affected by maritime world at the past as well as technology that lived in the past used by a collective memory.
9
Riggs, Christina. "Shouldering the past: Photography, archaeology, and collective effort at the tomb of Tutankhamun." History of Science 55, no. 3 (December 19, 2016): 336–63. http://dx.doi.org/10.1177/0073275316676282.
Анотація:
Photographing archaeological labor was routine on Egyptian and other Middle Eastern sites during the colonial period and interwar years. Yet why and how such photographs were taken is rarely discussed in literature concerned with the history of archaeology, which tends to take photography as given if it considers it at all. This paper uses photographs from the first two seasons of work at the tomb of Tutankhamun (1922–4) to show that photography contributed to discursive strategies that positioned archaeology as a scientific practice – both in the public presentation of well-known sites and in the self-presentation of archaeologists to themselves and each other. Since the subjects of such photographs are often indigenous laborers working together or with foreign excavators, I argue that the representation of fieldwork through photography allows us to theorize colonial archaeology as a collective activity, albeit one inherently based on asymmetrical power relationships. Through photographs, we can access the affective and embodied experiences that collective effort in a colonial context involved, bringing into question standard narratives of the history and epistemology of archaeology.
10
Lee, Anru, and Wen-hui Anna Tang. "The Twenty-five Maiden Ladies' Tomb and Predicaments of the Feminist Movement in Taiwan." Journal of Current Chinese Affairs 39, no. 3 (September 2010): 23–49. http://dx.doi.org/10.1177/186810261003900302.
Анотація:
“The Twenty-five Maiden Ladies' Tomb” is the collective burial site of the female workers who died in a ferry accident on their way to work in 1973. The fact that of the more than 70 passengers on board all 25 who died were unmarried young women, and the taboo in Taiwanese culture that shuns unmarried female ghosts, made the Tomb a fearsome place. Feminists in Gaoxiong ([Formula: see text]) had for some years wanted the city government to change the tomb's public image. Their calls were not answered until the Gaoxiong mayor's office finally allocated money to clean up the gravesite and, as part of the city's plans to develop urban tourism, to remake it into the tourist-friendly “Memorial Park for Women Labourers”. Consequently, even though the tomb renovation seemed to indicate a triumph of the feminist endeavour, it was more a result of the Gaoxiong city government's efforts towards culture-led urban revitalization.
11
Saville, Alan, John A. J. Gowlett, and Robert E. M. Hedges. "Radiocarbon dates from the chambered tomb at Hazleton (Glos.): a chronology for neolithic collective burial." Antiquity 61, no. 231 (March 1987): 108–19. http://dx.doi.org/10.1017/s0003598x0007263x.
Анотація:
The social organization of prehistoric British societies has been a busy interest recently, with the hypothesis that the Neolithic was characterized by lineage societies, very likely egalitarian in character, whose dead were placed into communal ‘tombs for the ancestors’. But how secure is the evidence for burial in chambered or unchambered long barrows over many generations? Hazleton provides the key example, for it is the first neolithic burial-site to benefit from the full resources of AMS dating and the new calibration.
12
Mohamad, Muhammad Arafat Bin. "Memories of collective victimhood and conflict in southern Thailand." Journal of Southeast Asian Studies 49, no. 2 (June 2018): 204–26. http://dx.doi.org/10.1017/s002246341800019x.
Анотація:
This article discusses the views and attitudes of the Malay-speaking Muslims of Thailand's Far South (henceforth, simply the Malays) about their collective position in Thai politics. Since 2004, the Far South, comprising the provinces of Narathiwat, Pattani, and Yala, has been engulfed in political violence that has claimed several thousand lives. Consequently, the conflict is often the subject of conversations among the Malays. More importantly, the Malays sometimes evoke their collective memory of episodes of past violence involving members of the Far South Malay society and the Thai state in their discussions about contemporary incidents. Why do the Malays hark back to the past when they discuss contemporary political violence? What connections do the Malays make between past and contemporary events? In this article, I discuss Malay collective memory about the Pattani Demonstration of 1975 and the Tomb of Martyrs at the Tok Ayoh Cemetery in Pattani province. I argue that, among the Malays, historic graves in Thailand's Far South are commemorative objects that aid the circulation of stories about collective victimhood pertaining to events such as the Pattani Demonstration. Such stories are central to the maintenance of a shared sense of community among the Malays vis-à-vis the rest of Thai society.
13
UMILATI, DHEA, Muhammad Iqbal, Muhammad Husni, Nur Najmi Anggraeni, and Alfi Rohmatur Romdhoni. "SAINT OF SOUTH KALIMANTAN: BANJAR PEOPLE’S PILGRIMAGE TO THE TOMB OF SHEIKH NAFIS IDRIS AL-BANJARI." Jurnal Studi Agama dan Masyarakat 19, no. 2 (January 29, 2024): 150–61. http://dx.doi.org/10.23971/jsam.v19i2.7522.
Анотація:
The grave of Muhammad Nafis is considered sacred by the Banjar people. As a Banjar Sufi scholar who is known as a figure who contributed to the spread of Islam in Banjar, this tomb is often visited by the community for pilgrimage. This paper aims to investigate the motives for the pilgrimage to Muhammad Nafis' grave. As a complement to several previous studies that have reviewed the life history, works left behind, and the concept of Sufism taught. This research uses a phenomenological approach to describe the experiences and meanings of pilgrims. This study describes and reports a certain situation, object, symptom, habit, and behavior that occurs in the habits of the community, then analyzed more sharply also based on the results of interviews with pilgrims who come to the tomb. The findings in the field show that there are several aspects that become the background of tomb pilgrimage, ranging from cultural, spiritual, economic, social, health, to the ease of studying. The motives driving people to make pilgrimages are the collective awareness of the community in carrying out these activities, which is called intentionality based on the perspective of pilgrims who have their own goals. In this case, it is said that grave pilgrimage is a habit that has been passed down by previous ancestors which continues to be carried out from time to time with different generations for different reasons.
14
Trška, Tanja. "Marco Boschini, Matteo Ponzone, and the Altar of the Scuola di San Giorgio degli Schiavoni in Venice." Confraternitas 27, no. 1-2 (May 19, 2017): 62–78. http://dx.doi.org/10.33137/confrat.v27i1-2.28225.
Анотація:
In the first decades of the seventeenth century the altar of the Scuola di San Giorgio e Trifone (also known as the Scuola di San Giorgio degli Schiavoni), at the time situated in the Venetian church of San Giovanni del Tempio, was adorned by an altarpiece by Matteo Ponzone (today in the church of Madonna dell’Orto), mentioned in 1664 by Marco Boschini as being “di Casa Stefani.” Boschini’s definition of Ponzone’s altarpiece as belonging to the Stefani family is explained by a 1582 request by the Guardian Grande Paulo (Paolo) de Stefano, who appealed to the general chapter for permission to construct a family tomb in the church of San Giovanni del Tempio in front of the Dalmatian nation’s altar of St. George. Although the construction of a family tomb in front of the confraternity altar affected its later reception as collective confraternal property, the iconography of Ponzone’s altarpiece depicting the confraternity’s patron saints George, Jerome, and Tryphon represents a distinct statement of Dalmatian identity, which the Scuola sought to exhibit within the multicultural society of Venice.
15
Andriyanto. "PETILASAN KAHYANGAN: MEMORY, SEJARAH DAN WISATA DI PINGGIRAN WONOGIRI." Jurnal Pendidikan, Sains Sosial, dan Agama 7, no. 2 (December 31, 2021): 100–107. http://dx.doi.org/10.53565/pssa.v7i2.353.
Анотація:
This research examines the intersection point between Hadiwijaya's early historiography before ascending the throne and also the memory or speech stories that developed in Kahyangan Dlepih. This researchuses the historical method by collecting sources in the form of historiography about the area, collective memory and also the development of this area into a tourist area. There is a difference between what is written in historiography and what is developed in the supporting community regarding the narrative of the Dlepih Kahyangan area. In memory and also folklore, this area is believed to be the location of Hadiwijaya's hermitage and is strengthened by the tomb of Nyai Puju, but the historiography states that the location of Hadiwijaya's hermitage is in another location and this location is considered sacred because this location is also used as one of the larung locations. offerings. The existence of narratives and traditions of larung offerings causes this area to become an area visited by religious tourists.
16
Sharp, Emily A. "Familiar Foundations: Multi‐Generational Tomb Use, Collective Identities, and Cooperation Practices in the North‐Central Andes during the Late Preceramic." American Anthropologist 122, no. 4 (November 26, 2020): 904–8. http://dx.doi.org/10.1111/aman.13495.
17
Kim, Minkoo. "Collective action and leadership strategies in the Mahan polities: An examination of grave goods from Bogam-ri Tomb, Naju, Korea." Archaeological Research in Asia 23 (September 2020): 100206. http://dx.doi.org/10.1016/j.ara.2020.100206.
18
WURİGENBAOYİN, Wurigenbaoyin, and Zagarperenlei TÜMENBAYAR. "Prenses Bilge’nin Türbesindeki Yazıt Üzerine Bir Değerlendirme." Journal of Old Turkic Studies 8, no. 1 (February 23, 2024): 165–83. http://dx.doi.org/10.35236/jots.1287249.
Анотація:
In the tomb of Princess Bilgä, who held a prominent position in the Second Turkic Khaganate, an extraordinary inscription spanning 23 lines, each containing 23 characters, extolled her beauty and wisdom. This monumental inscription, measuring 7.5 cm in thickness and 60 x 60 cm in dimensions, is adorned with intricate floral motifs on all four sides. Discovered in 1983 within the residence of a local farmer residing in the town of Luozhou, located in the Fujou district of China’s Fujian province, known as Dayan Qian, this historical artifact is now carefully preserved within the Fujou County Museum. Remarkably, the inscription concludes with a dedication, etched in bold characters, declaring it as the “Memorial Stone of Jichu (激秋) Palace, distinguished for its exquisite calligraphy and artistic significance.” Researchers have subsequently affirmed that this marks the ownership of Chen Chenshi, the father of Chen Bao Chen, who was a mentor to Puyi Emperor. In this comprehensive study, our aim is to shed light on the significant historical narrative encapsulated within the monumental inscription found in the tomb of Princess Bilgä of the Second Turkic Khaganate. We also endeavor to translate this inscription into Old Turkic and present it to the global scientific community, contributing to our collective understanding of this remarkable historical artifact.
19
Lefeuvre, Annaïg. "The Shoah Memorial: A history retraced from the Drancy site." International Review of the Red Cross 101, no. 910 (April 2019): 295–315. http://dx.doi.org/10.1017/s1816383119000432.
Анотація:
AbstractBetween the inauguration of the Tomb of the Unknown Jewish Martyr in 1956 in Paris and the opening of the Shoah Memorial in Drancy in 2012, the narration of the Shoah in France has evolved through the use of archives, discussions, commemorations and exhibitions. In the immediate post-war period, a small group of people worked on the construction of a dedicated place to document the genocide of Jews in Europe in order to ensure that the memory of the Shoah would be impregnated into the collective consciousness. This project, which later evolved into the Paris and Drancy Shoah Memorials, could be seen as an expression of what remembrance is in France today.
20
Kocik, Agnieszka. "Un enterrement à Paris de Gustave Flaubert (L’Éducation sentimentale, 1869)." Romanica Cracoviensia 22, no. 3 (November 30, 2022): 261–69. http://dx.doi.org/10.4467/20843917rc.22.023.16188.
Анотація:
“A Burial at Paris” by Gustave Flaubert (Sentimental Education, 1869) The paper focuses on the passage on the burial of the banker Dambreuse in chapter IV of the third part of Sentimental Education (L’Éducation sentimentale, 1869) where there is a portrayal of the path from the final illness to the agony and, above all, to the tomb of a rich Parisian. The funerary scenography that Gustave Flaubert sets in this scene radicalises the break with the intimate code of death. It deprives the deceased of the role of protagonist of the drama to make room for the public management of death: the gestures and parades that regulate the ritual, beyond the collective and spiritual investment in death.
21
Ortiz-García, Jónatan. "The Kilt and the Tunic of Anubis." Studies in Ancient Art and Civilisation 27 (December 22, 2023): 183–200. http://dx.doi.org/10.12797/saac.27.2023.27.09.
Анотація:
A collective burial from the early 2nd century AD, reusing the Theban Tomb 32, built in the Egyptian New Kingdom, offers a unique opportunity to learn about the practices of funerary workshops of the time. The particularity of this family group related to an archon named Soter lies in the fact that it allows the dating of their funerary assemblages in absolute and relative terms, as well as elements of their iconography. This circumstance is helpful for the study of these objects as well as other contemporary or nearby items. To illustrate the potential of this approach, we will focus on the image of the god Anubis when he accompanies the deceased to their judgement before Osiris.
22
Neves, Maria João, and Ana Maria Silva. "Acerca da biografia dum sepulcro colectivo do Neolítico final/ Calcolítico: o Hipogeu 2 do Monte do Carrascal 2 (Ferreira do Alentejo, Beja, Portugal)." Estudos do Quaternário / Quaternary Studies, no. 18 (November 27, 2018): 35–52. http://dx.doi.org/10.30893/eq.v0i18.173.
Анотація:
Partindo-se dos dados recolhidos no Hipogeu 2 do Monte do Carrascal 2 (Ferreira do Alentejo, Beja), um dos sepulcros colectivos sito nas imediações do grande sítio do Porto Torrão, procurou-se obter uma leitura biográfica do mesmo, abordando-se especificamente as questões relativas à construção, uso, reconfiguração, reutilização e abandono da estrutura tumular.Através da análise integrada das informações espaciais, estratigráficas e arqueotanatológicas, reunidas numa única base de dados georreferenciada (SIG), foi possível caracterizar os inumados, o modo como foram sendo depositados, as práticas funerárias realizadas ao longo do tempo, os processos de preenchimento do sepulcro e as alterações pós-deposicionais e processos de remodelação que sofreu.Após esta caracterização do sepulcro e dos seus mortos foram entrevistas as novas questões que resultam duma abordagem integrada destes dados com aqueles que decorrem das novas descobertas realizadas recentemente no interior alentejano. Este conjunto de informações afigura-se essencial à compreensão da relação entre o mundo dos vivos e dos mortos nos 4º e 3º milénios a.C., tema fundamental na investigação arqueológica e antropológica europeias.
Regarding the biography of a collective Late Neolithic/Calcolithic burial place: the Hypogeum 2 of “Monte do Carrascal 2” (Ferreira do Alentejo, Beja, Portugal)The data obtained in the Hypogeum 2 of Monte do Carrascal 2 (Ferreira do Alentejo, Beja), one of the collective tombs located near the large site of Porto Torrão allow us to trace a biographical overview of this collective tomb. The processes regarding its construction, reconfiguration, reuse, and abandonment were analysed throughout an integrated analysis of spatial, stratigraphic and archaeothanatological information gathered in a single georeferenced data base (GIS).The funerary practices, the post-depositional evolution and the architectural remodelling of the site were characterized. These new data were then compared with those that result from the new discoveries recently done in inner Alentejo. This set of information seems essential to perform a better understanding of the relationship between the world of the living and the dead in the 4th and 3rd millennium BC, a fundamental archaeological and anthropological research topic in Europe.
Keywords: Hypogea; Late Neolithic/Chalcolithic; Monte do Carrascal 2; Porto Torrão; Archeothanatology; GIS.
23
Naas, Michael. "History's Remains: Of Memory, Mourning, and the Event." Research in Phenomenology 33, no. 1 (2003): 75–96. http://dx.doi.org/10.1163/15691640360699618.
Анотація:
AbstractJacques Derrida has written much in recent years on the topic of mourning. This essay takes Derrida's insights into mourning in general and collective mourning in particular in order to ask about the relationship between mourning and politics. Taking a lead from a recent work of Derrida's on Jean-François Lyotard, the essay develops its argument through two examples, one from ancient Greece and one from twentiethcentury America: the role mourning plays in the constitution and maintenance of the state in Plato's Laws and the controversy surrounding the consecration of the tomb of the Unknown Soldier of Vietnam in Arlington National Cemetery. This latter example provides the occasion for questioning the possibilities of mourning the unknown or the unidentifiable and for addressing some of the ways in which the United States has mourned or failed to mourn, remembered or failed to remember, in the wake of September 11.
24
Sarr, Mouhamadou Nissire. "Conception ontologique et Rites de conservation du corps humain en Egypte ancienne et dans le reste de l’Afrique noire moderne." Afrosciences Antiquity Sunu-Xalaat 1, no. 3 (December 1, 2021): 1–12. http://dx.doi.org/10.61585/pud-asasx-v1n3.
Анотація:
In this article, we will mention the Egyptian sources of the Pharaonic period and those of the classical authors in order to explain the ontological perception of the human body and the rites which enable the everlasting preservation of the corpse to avoid the second death. The second death is the disappearance from the collective memory, that of one’s parents and of society as a whole. This is the reason why bereaved Negro-Egyptian societies celebrated death through mourning, the purification of the body, its preservation through mummification, its placing in the sarcophagus, the celebration of burial rites, the construction of the tomb and the erection of funerary stele for the identification of the deceased and his integration into the society of the dead. This process of socialization of the dead is technically described in hieroglyphic texts. This contribution aims to re-examine these hieroglyphic texts.
25
AS, Chalid. "INDIKASI PENGARUH KEBUDAYAAN PERSIA DI SULAWESI SELATAN: KAJIAN ARKEOLOGI ISLAM." JURNAL WALENNAE 16, no. 2 (December 6, 2018): 135. http://dx.doi.org/10.24832/wln.v16i2.318.
Анотація:
transformation of Islamic teachings is one part of the historical phase in South Sulawesi. With various lines of arrival and a series of processes of Islamic socialization, it has implications for the acculturation and assimilation of culture. Persia as one of the cultural bases that played a role in the Islamization the process helped influence and colour the culture of Islamic societies in South Sulawesi. Archaeologically, the indication is illustrated by observing the attributes of Persian culture that attached to several steps of the tomb, headstone, and flag buildings in South Sulawesi. The method used forms analysis to obtain attributes of attributes, then the historical analysis is used to measure aspects of the similarity of ideas contained in these relics. Archaeologically, the indications and effects (transformation) of Persian culture in South Sulawesi is illustrated in (1) the tradition of establishing vaulted tomb buildings in people who are considered to have an important role in the sociological and religious aspects, the use of attributes in the form of lion embodiments in gravestones flags to represent the values (attitudes) of heroes, brave men, warriors, warfare, the use of figurative decorations on tombs as an attempt to demonstrate sociological conditions and personal values as a past inspiration in relation to maintaining the collective memory of society from time to time future.Transformasi ajaran Islam adalah salah satu bagian dalam fase sejarah di Sulawesi Selatan. Dengan berbagai alur kedatangan dan rangkaian proses sosialisasi Islam, memberikan implikasi terjadinya akulturasi dan asimilasi budaya. Persia sebagai salah satu basis budaya yang berperan dalam proses Islamisasi, turut memberi pengaruh dan mewarnai kebudayaan masyarakat Islam di Sulawesi Selatan.Secara arkeologis indikasi tersebuttergambar dengan mengamamati atribut kebudayaan Persia yang melekat pada beberapa peniggalan bangunan makam, nisan, dan bendera yang ada di Sulawesi Selatan. Metode yang digunakan adalah analisis bentuk untuk memperoleh unsur kesamaan wujud atribut, kemudiandigunakan analisis historis dalam menakar aspek kesamaan gagasan yang terkandungpada peninggalan tersebut. Secara arkeologis, bentuk-bentuk indikasi dan pengaruh (tranformasi) budaya Persia di Sulawesi Selatan tergambar pada (1) tradisi mendirikan bangunan makam berkubah pada orang yang dianggap memiliki peranan penting pada aspek sosiologi dan keagamaan, adanya penggunaan atribut berupa penggunaan perwujudan singa pada nisan dan bendera untuk merepresentasikan nilai (sikap) kepahlawan, pemberani, laki-laki, prajurit, peperangan, penggunaan ragam hias figuratif pada makam sebagai upaya dalam mendemostrasikan kondisi-kondisi sosiologis dan nilai kepribadian sebagai suatu inspirasi masa lalu dalam hubungannya menjaga ingatan kolektif masyarakat dari masa ke masa.
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Kang, Dongseok. "Changes in the cultural landscape of prehistoric and ancient communities in the middle region of the Geumgang River." Hoseo Archaeological Society 56 (October 31, 2023): 53–77. http://dx.doi.org/10.34268/hskk.2023.56.53.
Анотація:
The changes in the cultural landscape were examined through the analysis of the distribution patterns of archaeological sites from the Bronze Age to the Three Kingdoms Period in Sejong-city.
During the Garak-dong type stage of the Bronze Age, large-scale settlements and surrounding settlements formed a local community and formed an interconnected landscape structure. This could be confirmed through a visual relationship in which settlements share visible landscape and interact. On the other hand, the landscape of the unit settlement served as a meaningful place where residential areas, tombs, and living economic activity spaces were structured to form solidarity and identity between individuals and groups. In the Songguk-ri type stage, the size of the settlements was reduced compared to the previous period, and the space occupied was limited. During this period, small and medium-sized settlements were concentrated in the Dangam-ri area to form a community, and small settlements showed a global distribution pattern. The landscape inside the settlements was inferred through a cultural landscape composed of multiple settlements. Here, the pottery farmland acts as a major landscape for sharing collective labor and experience, and it seems that it has the meaning of strengthening the solidarity of members and maintaining society.
During the Proto-Three Kingdom Period, settlements were located on flatland, and various functional spaces were formed to interact with the large-scale settlement of Daepyeong-ri. This was based on a distribution network in which functional spaces were systematically linked within a radius of 10km around the top settlement.
The landscape of the Baekje period is represented by the site of Naseong-ri. During this period, it can be seen that the landscape structure was reorganized around a new base called Naseong-ri in accordance with the strategy of expanding the influence of the central power of Baekje and securing the receiving system. This was a form in which the lower economic hubs were structured in a resin type with Naseong-ri at the peak. On the outskirts of the Naseong-ri ruins, the tomb of the ruling class was set up in a special place separated from the living space, and the view of the tomb was controlled to form a powerful landscape that maximized the existence of political power.
27
Narskii, I. V., and N. V. Narskaya. "A Human at the Flea Market, or the Private Dimension of the Past." Uchenye Zapiski Kazanskogo Universiteta. Seriya Gumanitarnye Nauki 163, no. 6 (2021): 16–30. http://dx.doi.org/10.26907/2541-7738.2021.6.16-30.
Анотація:
This article focuses on the problem of studying the flea market as a reflection of society and as a place of alternative, non-professional, and unofficial reappraisal of the past. The reasons for the low interest of historians in the phenomenon of the flea market, which, by definition, should be part of historical studies about everyday habits, collective memory, and Public History, were identified. The historiographical, source-related, and methodological milestones for studying the flea market were outlined. The high potential of special historical studies of the flea market was substantiated. The current lack of Public History tools to perform such studies was noted. It was suggested that historians should analyze the flea market through a specific lens, i.e., using the concept of Private History, still being elaborated and validated. Private History could address various aspects and forms of the indirect treatment of the past, such as close family circle, as well as semi-legal or illegal actions at flea and antiques markets, among collectors, searchers, and tomb raiders. Of no less interest are the changes that occur when the private discourse of the past turns into the public one
28
ANDERSON, DOUGLAS. "The Blithedale Romance and Post-Heroic Life." Nineteenth-Century Literature 60, no. 1 (June 1, 2005): 32–56. http://dx.doi.org/10.1525/ncl.2005.60.1.32.
Анотація:
Miles Coverdale's complex emotional posture at the close of Nathaniel Hawthorne's The Blithedale Romance (1852) embodies the plight of post-heroic life in the 1850s: a decade in which the self-proclaimed "children" of America's revolutionary founders wrestled with the lingering contamination introduced into public life by the invidious nexus of slavery and the Mexican War. America, as Theodore Parker fiercely proclaimed in 1846, had become "a dead nation corrupting beside its golden tomb." Hawthorne's third novel in three years-a feverish rate of production-portrays a cultural climate obsessed with its secret and shameful wounds. The prophylactic zone of Blithedale farm, in fact, hosts a variety of spiritual and physical contagions, perfectly suited to Coverdale's epidemiological imagination and reflected in the moody volatility of his story. Each of the book's central characters responds to what its narrator terms the "diseased action" of the heart, forming a collective portrait of social and moral pathology that no utopian dream can effectively check. Zenobia's eloquent delirium at the book's conclusion, and Miles Coverdale's enigmatic malaise, capture in distinct and poignant ways the painful conjunction of majesty and futility to which the post-heroic condition ultimately leads.
29
Tornberg, Anna. "The humans of ancient Hermione. The necropolis in the light of bioarchaeology." Opuscula. Annual of the Swedish Institutes at Athens and Rome 16 (November 15, 2023): 133–52. http://dx.doi.org/10.30549/opathrom-16-06.
Анотація:
Bioarchaeology has the potential to substantially inform about ancient lifeways through osteological analyses of the remains of the once-living individuals. This article provides insights of the demography and health of the people of ancient Hermione (Geometric–Roman period). A minimum number of 85 individuals from the Hermione necropolis was osteologically analysed. Although the analysis was limited by taphonomic processes and the long period of use of the necropolis, the results point towards a population affected by urban hazards, such as infections, high child mortality, and, possibly, decreased opportunity to survive into senescence. Further, stunted growth, evidence of general stress primarily in the juvenile skeletal assemblage, and a possible case of child abuse informs of the hardships experienced by children in ancient Hermione. The osteological analysis also confirms that the two individuals buried in the “Warrior Tomb” were of both sexes. The skeletal remains were unfortunately too poorly preserved for detailed analyses of trauma or other health-related patterns. The practice of burying all age groups and both sexes in collective graves between the 6th–5th and 2nd centuries BC might correspond to the necropolis as a communal burial ground, while older and younger graves were assigned for single individuals only.
30
Bellido Blanco, Antonio. "Rituales y símbolos en el sepulcro colectivo de El Miradero (Villanueva de los Caballeros, Valladolid) = Rituals and symbols in the collective tomb of El Miradero (Villanueva de los Caballeros, Valladolid)." Espacio Tiempo y Forma. Serie I, Prehistoria y Arqueología, no. 8 (February 4, 2016): 59. http://dx.doi.org/10.5944/etfi.8.2015.13963.
31
陳肇萱, 陳肇萱. "記憶所繫之墓：盧嘉興對左鎮李公墓碑的探勘、考證與敘事". 人文研究學報 57 (жовтень 2023): 041–68. http://dx.doi.org/10.53106/241195042023105700002.
Анотація:
<p>本文旨在描述盧嘉興（1918-1992）作為一位自學型的民間文史研究者，透過地方文史社群的連結，從臺南左鎮公墓中的一通墓碑，發掘一段平埔家族歷史記憶的過程。目前學界對於日治以來直至戰後地方民俗學與文史掌故的歷史背景，已累積相當可觀的成果，但較少針對個別文史工作者的行動與成果，爬梳地方歷史記憶在戰後如何經由文化社群的互動與連結而逐漸形成具備實證與知識保存意義的歷史紀錄。戰後地方文史者的交集與重新詮釋民間文化知識的脈絡，是本文關注的細節。盧嘉興在1982年發表的〈左鎮公墓內鐫新港籍五品銜李公墓勘考記〉一文，除了描述其個人勘查古墓碑文線索的歷史考據過程外，亦是一份紀錄地方知識網絡互動的材料。該文內容不但考證墓主夫婦來自平埔族群的地方領導家族，同時也記錄了作者推理的過程。從他在解謎過程中與地方文物採集者陳春木的互動，並且與李家後人往來的紀錄中，可觀察地方文史社群在集體協作下形成歷史知識的脈絡。本文將從這篇文章為線索，探討盧嘉興在該篇論文中呈現的學思歷程與敘事特徵，並從《吳新榮日記》中追溯他在50至60年代在臺南縣市文獻會同好互動、往來的細節，共同發展社群研究關懷、挖掘地方歷史記憶的過程。</p> <p> </p><p>The purpose of this article is to describe and discuss how Lu Chia-Hsing (盧嘉興, 1918-1992), a self-taught folk historian and researcher, excavated a piece of the history and memory of the Ping-pu tribe from a tombstone in the Left Town Public Cemetery in Tainan. While the academic community has accumulated considerable research on how historical memory has been shaped, replicated, and represented since the Japanese colonial period until after World War II, there is little discussion of how fragmented historical memory can be reconnected. It is a highly worthwhile topic to explore how local activists find, organize, analyze, and write historical knowledge that has already been forgotten or even erased, to preserve it as empirical and knowledge-bearing evidence. In Lu’s article written in 1982, he not only describes the process of historical research on the tombstone inscription, but also provides material for recording the interactions of local knowledge networks. The article not only establishes the historical evidence that the couple buried in the tomb were from the Ping-pu tribe and were local leaders, but also records the author’s reasoning process. From his interactions with local collectors of cultural relics, such as Chen Chun-mu(陳春木), and the records of his contacts with the descendants of the Li family, it can be observed how local folk history communities formed the context of historical knowledge through collective collaboration. This article will explore Lu’s personal learning process and narrative characteristics from this article as a clue, and from his interactions with Wu Hsin-Jung(吳新榮) in the 1950s and 1960s, we will explore how folk historians collaborate with communities to excavate local historical memories.</p> <p> </p>
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Ansori, Ibnu Hajar, Wilwadikta Qur’ani Parang, and Evi Dwi Intan Mey Prafita. "Meaning Construction in Ancak Tradition: A Study of Living Qur'an in the Community of Wedoroklurak Village Candi Sidoarjo." QOF 7, no. 2 (December 30, 2023): 301–16. http://dx.doi.org/10.30762/qof.v7i2.1446.
Анотація:
The research reveals that the Ancak tradition in Wedoroklurak Village, Candi Sidoarjo, consists of a series of activities aimed at purifying the village in preparation for the upcoming month of Ramadan. Rooted in an understanding of Quranic values, particularly those concerning charity (sedekah) and gratitude (syukur) as outlined in QS. Ibrahim [14]: 7, QS. Luqman [21]: 12, QS. al-Baqarah [2]: 264 and 267, the tradition also embodies the living Quran. Analyzing it through Peter L. Berger's Social Construction perspective, the dialectical interplay of verses within the tradition unfolds in three phases. Firstly, Externalization involves the dialogue between religious figures' ideas about comprehending verses on gratitude and charity with societal elements. Gratitude is construed as an expression of appreciation for Allah's blessings and the village's founding predecessors, expressed through charitable acts and communal prayers. Secondly, Objectivation sees the acceptance of these ideas by the community, institutionalizing them into a collective activity. Community members converge at Mbah Nursinah's tomb, the village's founder, bringing offerings like rice, dishes, fruits, and agricultural products, contributing to communal prayers for the village's founders. Thirdly, Internalization transforms the activity into an integral aspect of community life. Transmitted across generations, this internalization process signifies a robust social construction, where the norms and values of the Ancak tradition become inseparable from the identity and daily life of Wedoroklurak Village's residents.
33
Ramya, B., and Poonam. "Gothic imagination: mapping the cultural memory and remembrance of the epidemic plague." Salud, Ciencia y Tecnología - Serie de Conferencias 3 (June 11, 2024): 911. http://dx.doi.org/10.56294/sctconf2024911.
Анотація:
Narratives about the epidemic plague create a sense of mystery and fear associated with the cultural landscape. Incorporating the backdrop of the plague, the first part of this research explores the portrayal of the epidemic as the setting against which a Priest engages in a ritualistic transgression to safeguard his soul. The second part focuses on the enigmatic events that unfold when the tomb of the priest inside the church is disturbed, giving rise to a series of mysterious occurrences. By employing Linda Hutcheon's historiographic metafiction, the study focuses on remembering the epidemic plague in the novel A Shadow on the Wall by Jonathan Aycliffe. It examines the interplay between memory and the construction of narrative. This research article delves into the fascinating realm of memory and its profound influence on human consciousness through the novel. It explores how memory can create an imaginary experience, allowing the protagonist to briefly revisit a past that haunts his present and might alter his future. Moreover, the article delves into the intricate operations of cultural collective memory associated with the church, shedding light on its ability to articulate the complex relationship between the past, present, and future within the human psyche. By investigating these themes, this research contributes to a deeper understanding of the intricate workings of memory and its role in shaping human consciousness.
34
Kim, Il Jung. "Appearance and development of the brazier-shaped pottery (걚形土器) excavated from ancient tomb in the Jinhan and Byeonhan Region". Yeongnam Archaeological Society, № 82 (30 вересня 2018): 5–32. http://dx.doi.org/10.47417/yar.2018.82.5.
Анотація:
The brazier-shaped pottery(盧形土器) was mainly excavated from the wooden chamber tomb as one of the major types of the latter soft grayish pottery(後期瓦質土器) in Jin Byeon Han(弁辰韓) area. According to the latter soft grayish pottery study, the shape of brazier-shaped pottery in the Byeon Jin Han area, had changed with time. But the‘ Byeon Jin Han’is a collective expression of a group of small units, the latter period of the Byeon Jin Han was during when the integration between the groups began to actively proceed. It is also meaningful to look at the aspects between unit sites rather than all Yeongnam province as an entire analysis unit. In this article, it’s focused on examining the differences in patterns of brazier-shaped pottery between unit sites. As a result of the analysis of the pottery, the common attributes shared across the Byeon Jin Han area and the characteristic properties of the unit sites were derived. The common attributes are the size and height of the top part, the maximum circumferential position(胴最大部) and shape, the percentage of foot in total size of the pottery etc.. The common attribute had changed in the forward direction, it’s interpreted it as shared the recognition of brazier-shaped pottery in all the Byeon Jin Han area. Meanwhile, the detailed type differences by units, is interpreted it as the result of selecting specific attributes in the region. Therefore it seems the shape of brazier-shaped pottery in the Byeon Jin Han area that common and optional attributes are combined. It’s examined the process of selective combination of attributes through comparison between regions. Considering the common attributes of the brazier-shaped pottery and the a temporal and spatial change of unit site’s property, there were various types of the pottery from the beginning, it develops in the direction of increasing the quantity with the formation according to the flow of time. As the shape difference between unit ruins decreases in the same time, it became flat in the Gyeongju region, the top part of pottery were developed in the upright direction in the Busan·Gimhae region. It’s changed to be hardened, transformed pottery stand(器臺) with the difference between Gyeongju and Busan·Gimhae region.
35
Lee, Hyun Ju, and Yong Jae Chung. "Changes in the Microbial Distribution of Buyeo Royal Tombs: Tomb No. 1." Journal of Conservation Science 38, no. 4 (August 31, 2022): 254–64. http://dx.doi.org/10.12654/jcs.2022.38.4.01.
Анотація:
Built in the 6th and 7th centuries during the Baekje period, the Buyeo Royal Tombs consist of seven tombs, including Tomb No. 1, which contains murals. To preserve Tomb No. 1 from damage caused by microorganisms, periodic microbial-distribution investigations are conducted. Following such investigations in August 2016, June 2018, and November 2019, the microbes were classified according to the investigation period, location of collection, and space. This study compares and analyzes the results. The concentration of airborne microorganisms in Tomb No. 1 and the number of microbial genera identified in each space of the tomb decreased as proximity to the main room with murals diminished. During the investigation period, the genera <i>Bacillus, Cladosporium, Penicillium,</i> and <i>Streptomyces</i> were commonly identified on Tomb No. 1. The microorganisms collected f rom the main room walls were mostly isolated from the east and west walls where the genera <i>Bacillus, Cupriavidus, Paenibacillus, Pseudomonas,</i> and <i>Streptomyces</i> were commonly identified in three or more walls. In particular, the genus <i>Streptomyces</i> is a dangerous strain capable of damaging murals by penetrating into and discoloring the pigments on them. The data generated from this study may be useful for future research on microbial distribution in other domestic mural tombs and those located in North Korea and abroad.
36
Panyushkina, Irina, Fedor Grigoriev, Todd Lange, and Nursan Alimbay. "Radiocarbon and Tree-Ring Dates of the Bes-Shatyr #3 Saka Kurgan in the Semirechiye, Kazakhstan." Radiocarbon 55, no. 3 (2013): 1297–303. http://dx.doi.org/10.1017/s0033822200048207.
Анотація:
This study employs tree-ring crossdating and radiocarbon measurements to determine the precise calendar age of the Bes-Shatyr Saka necropolis (43°47′N, 81°21′E) built for wealthy tribe leaders in the Ili River Valley (Semirechiye), southern Kazakhstan. We developed a 218-yr tree-ring chronology and a highly resolved sequence of14C from timbers of Bes-Shatyr kurgan #3. A 4-decadal-point14C wiggle dates the Bes-Shatyr necropolis to 600 cal BC. A 47-yr range of cutting dates adjusted the kurgan date to ∼550 BC. This is the first result of high-resolution14C dating produced for the Saka burials in the Semirechiye. The collective dating of Bes-Shatyr indicates the early appearance of the Saka necropolis in the Semirechiye eastern margins of the Saka dispersal. However, the date is a couple of centuries younger than previously suggested by single14C dates. It is likely that the Shilbiyr sanctuary (location of the Bes-Shatyr) became a strategic and sacral place for the Saka leadership in the Semirechiye long before 550 BC. Another prominent feature of the Semirechiye burial landscape, the Issyk necropolis enclosing the Golden Warrior tomb, appeared a few centuries later according to14C dating reported by other investigators. This study contributes to the Iron Age chronology of Inner Asia, demonstrating successful results of14C calibration within the Hallstatt Plateau of the14C calibration curve. It appears that the wide range of calibrated dates for the Saka occurrences in Kazakhstan (from 800 BC to AD 350) is the result of the calibration curve constraints around the middle of the 1st millennium BC.
37
Aarifah, Fadhlinaa Afiifatul, and Muhammad Izzul Haq Zain. "TOMBS OF IMOGIRI KINGS: COMMUNITY PERSPECTIVE IN THEIR RELATIONSHIP OF FUNCTIONAL THEORY." Teosofia 9, no. 1 (April 28, 2020): 75. http://dx.doi.org/10.21580/tos.v9i1.5360.
Анотація:
<p><em>This paper discusses the functional analysis that occurred around the Tombs of Imogiri Kings. It is to examine why many people willingly come to the tombs of Imogiri Kings while there are many objects of the tour in Yogyakarta. The purpose of this study was to determine the community's perspective on the tomb and its functions using Malinowski's theory analysis. Malinowski developed a functional theory with the understanding that culture is a standpoint with all the activities carried out actually intended to satisfy a series of instinctual needs of human beings related to human life. This research uses a qualitative method, which is written descriptively. The methods of data collection include field studies such as data collection methods include field studies by direct observation of the symptoms in the tombs of the Imogiri kings, conducting interviews with people involved in tomb activities, conducting participant-observers, following a number of rituals there, and literature study. The results of this study indicate that some community perspectives on the tombs of Imogiri kings that are considered sacred are formed from several factors such as history and mystical stories. This centralization then forms certain cultures and beliefs that have certain functions to fulfill the needs of human instincts as Malinowski's theory.</em></p>
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Wicke, Jennifer. "Guest Column—Epilogue: Celebrity's Face Book." PMLA/Publications of the Modern Language Association of America 126, no. 4 (October 2011): 1131–39. http://dx.doi.org/10.1632/pmla.2011.126.4.1131.
Анотація:
Celebrity relies on a gaze, a collective or public regard that, in gazing, confers value. Celebrity also demands a face to celebrate—faciality is a sine qua non of “celebrification.” The historian Peter Brown demonstrates in The Cult of the Saints that late antiquity introduced the overriding importance of saints' images, bodies, relics, or tomb sites in a Christian worship that emphasized the mediation of saints between heaven and earth and in place of angels; celebrity had its origins in the woodcut portraits and wayside shrines that proliferated as well as in the professionally wrought iconic images of the saints. Against David Hume's judgment of this phenomenon as “vulgar” and a remnant of pagan folk religion, he argues that the rise of the cult of the saints was as influenced by elites, including Augustine, as by supposedly lesser folk, and that the latter, especially women and the poor, were thus able to participate in a democratizing of culture profoundly indebted to graveside practices that promoted personal relationships, even friendships, with the dead saints and the circulation of their faces in imagery and their body parts as relics (17). Moreover, far from introducing vulgarity into Christian rituals, Brown shows how the cult was imbued with the culture of classical antiquity and with values associated with Athenian democracy and the philosophy of nous, a non-rational intelligence linking us to the divine (48). That we deploy the term celebrity icon for such figures as Oprah or Angelina Jolie only underscores the vestiges of public religious ritual that remain embedded in celebrity practices and the nimbus of the sacred that haloes even seemingly debased celebrity discourses.
39
Ikhwan, Mhd, and Foni Refika Anggela. "MAKAM LEGENDA ORANG KAYO HITAM: SEBUAH ANALISIS HISTORIS." Nazharat: Jurnal Kebudayaan 25, no. 1 (June 1, 2019): 53–63. http://dx.doi.org/10.30631/nazharat.v25i1.17.
Анотація:
This article aims to describe the historical facts found in the legendary tomb of the Orang kayo hitam. The inscription begins with a brief history of Legend of the Orang kayo hitam then followed by the exposure of research results in the Tomb of legend Orang kayo hitam located in the village of Simpang Berbak District Tanjung Jabung Timur. The methods of study used are qualitative methods with data collection techniques in the form of observations, interviews, and documentation. Researchers conducted interviews in-depth with the tombs of the tomb of the Orang kayo hitam and the pilgrims who were dating to make a pilgrimage to the tomb. The results of this study include the history of the Orang kayo hitam, the hereditary lineage of the Orang kayo hitam, the love story of the Orang kayo hitam with the Princess Mayang mangurai, Keris Siginjai and the Orang kayo hitam, the Invisible Kingdom of the Orang kayo hitam, know the tomb of the Orang kayo hitam, Myths and traditions in the tomb of the Orang kayo hitam, the invention of the tomb of the Orang kayo hitam.
40
Mulyodiputro, M. Dermawan. "Information System for the Burial Ground Reservation in the Lendang Guar Narmada Cemetery." SainsTech Innovation Journal 2, no. 1 (May 20, 2019): 19–23. http://dx.doi.org/10.37824/sij.v2i1.2019.111.
Анотація:
Lendang Guar Cemetery is one of the tombs on the island of Lombok in the District of Narmada. At present Lendang Guar tomb management system is still done manually, if a family member dies, they must come to the tomb to fill out the registration form, then choose the location of the tomb. Grave officers have difficulty in collecting data on bodies, heirs, graves that have been filled and the rental price of graves for each block. The tomb clerk also had difficulty in informing the public about the funeral, as well as the heirs whose rental period had ended. Therefore we need information on the ordering of grave land at Lendang Guar Cemetery which can help tomb officers in the management of the cemetery so as to improve services to the community. The research method is done by the waterfall method. The construction of burial ground reservation information system is carried out using the Java programming language with object-oriented programming methods. The menus produced include: inheritance menu, corpse menu, grave block menu, transaction menu, archive extension menu, and report menu.
41
Adinugraha, Hendri Hermawan. "Kearifan Lokal di Pedesaan: Kajian Praktik Budaya Religi Di Desa Nyatnyono." International Journal Ihya' 'Ulum al-Din 20, no. 1 (August 2, 2018): 109. http://dx.doi.org/10.21580/ihya.20.1.2997.
Анотація:
One element of culture in Javanese society is belief or religion. Religion has two meanings: First, religion is a religion related to God, its teachings are revealed through prophets and revelations. The truth is absolutely inviolable based on the beliefs of the adherents. Second, religion are part of culture, to fulfill collective awareness and identity. Therefore, every society has a certain way and is different from one region to another in carrying out their beliefs. Nyatnyono village, for example, they have a firm belief held in the form of a ritual carried out on certain days inherited from their ancestors. In the context of this research, religion is not only a religion but also as a cultural phenomenon as well as local wisdom which is full of values practiced by its people. Based on this explanation, this study aims to describe religious culture as a form of local wisdom in the village of Nyatnyono in Semarang Regency. This research is a descriptive qualitative type of research. The results of this study indicate that there are many religious cultures that have been adopted into local wisdom for the people of Nyatnyono Village such as the iriban tradition, merti dusun, yasinan, nyadran (ruwahan), pengajian nuzul al-Qur’ān, syuronan, tirakatan, and so on. However, the tradition or habit that dominates in the village of Nyatnyono is the ziyarah of the tomb of Mbah Ḥasan Munadi and Mbah Ḥasan Dipuro and Mandi at Sendang Kalimah Ṭayyibah and Sendang Amanah, where it has been a hereditary culture for the Nyatnyono Village and those cultures that deliver Nyatnyono Village as one of the religious tourism icons in Semarang Regency with visitors from various regions so as to create jobs for the local community and be able to increase the Regional Revenue of Semarang Regency
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Takigami, Mai K., Izumi Shimada, Rafael Segura, Sarah Muno, Hiroyuki Matsuzaki, Fuyuki Tokanai, Kazuhiro Kato, Hitoshi Mukai, Omori Takayuki, and Minoru Yoneda. "Assessing the Chronology and Rewrapping of Funerary Bundles at the Prehispanic Religious Center of Pachacamac, Peru." Latin American Antiquity 25, no. 3 (September 2014): 322–43. http://dx.doi.org/10.7183/1045-6635.25.3.322.
Анотація:
Over 30 funerary bundles were excavated in 2005 from a large chamber tomb at the prehispanic religious center of Pachacamac on the central coast of Peru. The largest and most elaborate bundle was found in the innermost part of the tomb, tightly surrounded by other bundles. We hypothesized that this bundle contained the deceased leader of a social group whose members collectively cared for their ancestor's bundle (for example, by rewrapping it) and continued to use the tomb to inter deceased individuals from subsequent generations. We tested this hypothesis by dating samples from different layers of the wrapping materials and soft tissue from the bodies and conducting a Bayesian analysis of the resultant dates. We determined carbon and nitrogen isotope ratios in the diet of the interred individuals to correct for marine reservoir effects. Our findings suggest that (1) rewrapping did not occur; (2) the tomb was used for over 500 years starting at cal A.D. 1000; and (3) existing bundles were reshuffled each time new bundles were introduced. Overall, diverse lines of evidence indicate that the tomb had a complex use history and contained individuals with diverse geographical and social origins. This challenges conventional thinking about the social and chronological significance of coexisting bundles in large tombs.
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Ziogas, Ioannis. "SPARSE SPARTAN VERSE: FILLING GAPS IN THE THERMOPYLAE EPIGRAM." Ramus 43, no. 2 (December 2014): 115–33. http://dx.doi.org/10.1017/rmu.2014.10.
Анотація:
In theApophthegmata Laconica, a collection of witty exchanges that highlight the shrewdness of Laconian brevity, we read the following story. An Argive once taunted a Spartan by pointing out the multitude of Spartan tombs in Argive territory. The Spartan retorted that, by contrast, not a single Argive tomb could be found in Sparta. The author of the Plutarchan tale comments that the Spartan insinuated that, while his people had repeatedly invaded Argos, the Argives had never set foot on Sparta (Mor.233c; cf.Vit. Ages.31.6). Besides attesting to the sharp wit of Laconian concision, the story is a good example of how easily a soldier's tomb can serve different national agendas. While the presence of Spartan dead in Argos is a source of pride for the Argives, from another point of view it can be read as a sign of Spartan military prowess. The Greek word σῆμα (‘tomb’) speaks for the crucial role of semiotics in interpreting the semantics of military monuments. The tomb is a sign that needs to be decoded; only more often than not there is more than one way of deciphering it.
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Holloway, Kenneth. "“The Five Aspects of Conduct” Introduction and Translation." Journal of the Royal Asiatic Society of Great Britain & Ireland 15, no. 2 (July 2005): 179–98. http://dx.doi.org/10.1017/s1356186305004992.
Анотація:
AbstractIn 1973 a cache of silk manuscripts was discovered in Mawangdui tomb number three in Hunan province. This was the first extensive collection of silk manuscripts unearthed from such an early period: 168 BCE, during the Han dynasty (202 BCE – 202 CE). Guodian village in the province of Hubei was the site of another exciting discovery in October of 1993. Here archaeologists uncovered a tomb they labelled M1 from 300 BCE in the pre-Qin state of Chu that contained texts written on 804 bamboo strips. These two tombs are separated by one of the most significant period-defining events in ancient history, Qin Shihuang's unification of China. Excavated manuscripts now bridge this historic divide. Some are early editions of major works known from the received tradition. Others were previously unknown having been lost for over two millennia. Of the received texts, the Daodejing has been translated into English based on each of the editions found in Mawangdui and Guodian. The only other text that appears in both of these tombs is “The Five Aspects of Conduct”, which will be made widely available to an English speaking audience for the first time at the end of this article.
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Chudzik, Patryk. "Middle Kingdom tombs of Asasif: archaeological activities in 2015." Polish Archaeology in the Mediterranean 25 (May 15, 2017): 289–302. http://dx.doi.org/10.5604/01.3001.0010.1854.
Анотація:
Investigations in the North Asasif necropolis, conducted by a team of Polish archaeologists in 2015, focused on three Middle Kingdom complexes: MMA 508/TT 311, MMA 511, and MMA 517/TT 240. A surface collection of finds from the courtyards was studied and prepared for storage, and artifacts from inside the tombs were documented. The overall picture of illicit penetration of the complexes in later periods and their reuse, mainly in the Third Intermediate Period and the Late Period, is supported by the finds. Moreover, proof of the presence of Coptic monks was found in tomb MMA 517/TT 240.
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Ángel Molinero Polo, Miguel, and Vicente Soler Javaloyes. "Environmental Conditions in TT 209, Luxor. The Case of a Theban Tomb Subject to Periodic Flooding." Journal of Egyptian Archaeology 105, no. 1 (June 2019): 115–25. http://dx.doi.org/10.1177/0307513319885087.
Анотація:
TT 209 was built in a wadi, a location that means it has been affected by flash floods since ancient times. The team in charge of its study and conservation has initiated a systematic programme of environmental data collection (temperature and relative humidity) in order to understand the natural conditions of the tomb and any transformations caused by archaeological work in its underground chambers, as well as to inform future conservation. These statistics can also be useful for excavation and conservation programmes in nearby tombs whose architectonic structure is similar and have also suffered from exposure to water damage.
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Weber, Anke, Willem Hovestreydt, and Lea Rees. "Third Report on the Publication and Conservation of the Tomb of Ramesses III in the Valley of the Kings (KV 11)." Journal of Egyptian Archaeology 107, no. 1-2 (June 2021): 79–104. http://dx.doi.org/10.1177/03075133211060539.
Анотація:
Since antiquity, the tomb of Ramesses III (KV 11) has been among the most frequently visited royal tombs in the Valley of the Kings. It was also one of the first to be described and documented in detail by European travellers in the eighteenth to nineteenth centuries. As large parts of the wall decoration of the tomb, especially in its rear, are now destroyed, the drawings, notes and squeezes of those early researchers who saw the site in its former splendour offer an invaluable resource for the reconstruction of the tomb’s unique decoration programme. The collection, revision, and publication of all relevant archive material concerning KV 11 is an important goal of The Ramesses III (KV 11) Publication and Conservation Project. The following article reports on first and preliminary results from the authors’ research in the archives of the British Library and the Victoria and Albert Museum in London, as well as the Bodleian Libraries and the Griffith Institute in Oxford, carried out in September 2019 and made possible through the Centenary Award 2019 of the Egypt Exploration Society.
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Silitonga, Samuel Saut Marihot, and I. Putu Anom. "KOTA TUA BARUS SEBAGAI DAERAH TUJUAN WISATA SEJARAH DI KABUPATEN TAPANULI TENGAH." JURNAL DESTINASI PARIWISATA 4, no. 2 (December 30, 2016): 7. http://dx.doi.org/10.24843/despar.2016.v04.i02.p02.
Анотація:
Barus Old City became one tourist destination for researchers of Islamic archeology, both domestically and abroad, especially in the Lobu Tua. All the existing tourism potential and supported by strategic location for a sightseeing trip make Old Town Barus very suitable to serve as a regional destination (DTW). But the existence of a tourist attraction that is not yet fully got the attention of government and society. It can be seen from the tourist attraction in Barus and a lack of information regarding the existing tourist attraction. Therefore, to make the Old City Barus as a historical tourist destination need for improvement of the tourism institute itself and also the community as a tourism people. Data collected by in-depth interviews and observation. In-depth interviews conducted by referring to the interview guide are explored and defined through preliminary observation / assessment. Some might ask them is what the potential of the old city of Barus addition to in-depth interviews, data collection is also done with the observation well at the sample location or at multiple locations in the surrounding historical attractions. Things were observed among the tourism potential in the history of the Old City of Barus Central Tapanuli. Results of this study showed that the potency owned Old Town Barus is historical attractions such as ancient tombs which are graves of Muslim missionaries of the past that Mahligai Tomb, Tomb of Boards of Appeal, the Tomb of Mr. Syech Machdun. All existing tourism potential and supported by strategic location for sightseeing trips make Old Town Barus very suitable to serve as a tourist destination. Efforts Preservation and Development of tourism potential in the Old City of Barus need any interference from the local community that would care little about the existence of these ancient tombs and also expect the local government to be more open eyes in the dig, as well as rectifying the historical record that the entry of Islam Indonesia through the Old City Barus, because in addition to as evidence of history that should be preserved its existence, the site of ancient tombs can also be used as a historical tourist destination in Central Tapanuli regency especially the old city Barus.
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Abdussamad, Cahya Pradipta, and Kankan Kasmana. "Study of Visual Meaning of Ornaments of Grave People of Minahasa District, North Sulawesi Province." Proceeding of International Conference on Business, Economics, Social Sciences, and Humanities 1 (December 1, 2020): 659–65. http://dx.doi.org/10.34010/icobest.v1i.229.
Анотація:
This study aims to examine the meaning of the Waruga tomb ornament in North Sulawesi, precisely in Minahasa Regency. Waruga graves are tombs used to lay bodies as a belief of the people of North Sulawesi, especially the Minahasa tribe. The result of this research is to explain the visual meaning of the waruga tomb ornament. The approach used in this research is a qualitative descriptive approach, which means that the researcher collects data related to the graves of waruga, either in the form of books or materials related to the object under study, namely the waruga grave. The data collection technique is done through observation, interview, documentation study and document study. So that the conclusion of this study is that there is a meaning contained in the waruga tomb ornament, one of which is the meaning of the animal found in the grave which symbolizes the body that is inhaling semesa is a hunter and another meaning is that the person buried in the waruga grave is adjusted to work, drajat and rank during his lifetime. The waruga grave has been the grave or the main grave of the Minahasa tribe since ancient times until now, in one waruga grave there can be several people in the waruga grave according to the agreement of the family or elders in the North Sulawesi area, especially in the Minahasa land.
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Guareschi, Edda Emanuela, and Paola Annarosa Magni. "Preliminary Taphonomical Comparison of the Decomposition Process in Simple Burials, Traditional Tombs and Aerated Tombs in an Urban Cemetery in Northern Italy." Forensic Sciences 2, no. 3 (July 19, 2022): 505–15. http://dx.doi.org/10.3390/forensicsci2030037.
Анотація:
In densely populated countries like Italy, cremation is promoted for the final disposition of the dead. However, many families still choose inhumation or entombment. In ordinary (traditional) tombs, bodies skeletonize slowly and partially, and often need a second disposal after the exhumation. The aim of this study was to experimentally test the functionality of a new type of tomb, defined as “aerated”. Aerated tombs feature an aerating system, absorbing materials and a purifying filter, which collectively maintain ventilation, process putrefactive fluids and gases and neutralize odors. In an experimental cemetery area with pristine soil, limbs of piglets were wrapped in cotton sheets and were either inhumed, placed in ordinary tombs or placed in aerated tombs. Following exhumation after planned time intervals (1, 3, 6, 9, 12, 18, 24 months), all samples were macro- and microscopically examined. The inhumed samples were completely skeletonized by 9 months after burial, and after 12 months showed initial bioerosion in bone Haversian canals. The traditionally entombed samples developed progressive adipocere formation, whereas the samples disposed in aerated tombs became mummified. Despite this outcome, aerated tombs represent a more energy-effective, environmentally-friendly and economical choice when compared to ordinary tombs. A mummified body is lighter and drier than a body entombed traditionally and, as such, it is easier to exhume and quicker to cremate. Overall, in the absence of alternative burials, aerated tombs are more suitable than ordinary tombs for the final disposition of the dead in cemeteries with limited space. The results of this experiment add to the knowledge of taphonomical processes in temperate climates and urban environments, potentially benefitting the forensic and medico-legal community.