How were the dead remembered in early medieval Britain? Originally published in 2006, this innovative study demonstrates how perceptions of the past and the dead, and hence social identities, were constructed through mortuary practices and commemoration between c. 400–1100 AD. Drawing on archaeological evidence from across Britain, including archaeological discoveries, Howard Williams presents a fresh interpretation of the significance of portable artefacts, the body, structures, monuments and landscapes in early medieval mortuary practices. He argues that materials and spaces were used in ritual performances that served as 'technologies of remembrance', practices that created shared 'social' memories intended to link past, present and future. Through the deployment of material culture, early medieval societies were therefore selectively remembering and forgetting their ancestors and their history. Throwing light on an important aspect of medieval society, this book is essential reading for archaeologists and historians with an interest in the early medieval period.

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Death and Memory in Early Medieval Britain

Download PDF Ebook and Read OnlineLiving With The Dead Ancestor Worship And Mortuary Ritual In Ancient Egypt By Nicola Harrington%0D. Get Living With The Dead Ancestor Worship And Mortuary Ritual In Ancient Egypt By Nicola Harrington%0D Living with the Dead Ancestor Worship and Mortuary Ritual Beginning with the essential characteristics of the dead as distinct from the living, Harrington then investigates the mortuary cult and veneration of ancestors, with the associated rituals, statues, ancestor busts and stelae, before discussing when and where such interactions with the dead took place, and attitudes to the dead (including the impacts of tomb robbery, desecration, tomb reuse and the death and burial of children), backed up with many black-and-white and colour illustrations http://home.schoolnutritionandfitness.com/Living-with-the-Dead--Ancestor-Worship-and-Mortuary-Ritu al--.pdf By Nicola Harrington Living with the Dead Ancestor By Nicola Harrington Living with the Dead: Ancestor Worship and Mortuary Ritual in Ancient Egypt Paperback January 15, 2013 4.0 out of 5 stars 1 rating See all 5 formats and editions Hide other formats and editions http://home.schoolnutritionandfitness.com/By-Nicola-Harrington-Living-with-the-Dead--Ancestor--.pdf Living with the Dead Ancestor Worship and Mortuary Ritual Book Description: Living with the Dead presents a detailed analysis of ancestor worship in Egypt, using a diverse range of material, both archaeological and anthropological, to examine the relationship between the living and the dead. Iconography and terminology associated with the deceased reveal indistinct differences between the blessedness and malevolence and that the potent spirit of the dead required constant propitiation in the form of worship and offerings. http://home.schoolnutritionandfitness.com/Living-with-the-Dead--Ancestor-Worship-and-Mortuary-Ritu al--.pdf Living with the Dead Ancestor Worship and Mortuary Ritual Watch living with the dead ancestor worship and mortuary ritual in ancient egypt by nicola harrington%0D Full Ebook Online FrEE [hd] Watch! living with the dead ancestor worship and mortuary ritual in ancient egypt by nicola harrington%0D Full Ebook Watch online free [Watch] Sonic the Hedgehog Online 2020 UHD full free at 123Ebooks-4~ 22 Sec Ago-INSTANT{!!uHD!!}*!!How to Watch Sonic the http://home.schoolnutritionandfitness.com/Living-with-the-Dead--Ancestor-Worship-and-Mortuary-Ritu al--.pdf Living with the Dead Ancestor Worship and Mortuary Ritual Living with the Dead: Ancestor Worship and Mortuary Ritual in Ancient Egypt. Living with the Dead presents a detailed analysis of ancestor worship in Egypt, using a diverse range of material, both archaeological and anthropological, to examine the relationship between the living and the dead. Iconography and terminology associated with the deceased reveal indistinct differences between the blessedness and malevolence and that the potent spirit of the dead required constant propitiation in http://home.schoolnutritionandfitness.com/Living-with-the-Dead--Ancestor-Worship-and-Mortuary-Ritu

Living with the Dead: Ancestor Worship and Mortuary Ritual in Ancient Egypt

From the later third century, Germans whom the literary sources called Franks had joined with other barbarians to challenge Roman rule in Gaul. This chapter acknowledges the importance of the Bishop Gregory's extensive writings in the discussions of the formation of Frankish kingdoms, the working of kingship, the roles of aristocrats and bishops, and the limits of Merovingian rule. The kingdom in north-eastern Gaul was sometimes known simply as 'Francia'. It also came to be known as Austria or Austrasia. Although by the fifth century Orthodox Christianity provided a dominant world-view among the Roman population in Gaul, as the Franks expanded into Gaul they nevertheless retained their pagan cults, and even into the sixth century they continued to worship at pagan shrines, especially in northern Gaul. In the kingdom of Austrasia various combinations of Frankish aristocrats, Roman aristocrats and bishops competed for influence at the royal court.

Merovingian Gaul and the Frankish conquests

Clothing, jewelry, animal remains, ceramics, coins, and weaponry are among the artifacts that have been discovered in graves in Gaul dating from the fifth to eighth century. Those who have unearthed them, from the middle ages to the present, have speculated widely on their meaning. This authoritative book makes a major contribution to the study of death and burial in late antique and early medieval society with its long overdue systematic discussion of this mortuary evidence. Tracing the history of Merovingian archaeology within its cultural and intellectual context for the first time, Effros exposes biases and prejudices that have colored previous interpretations of these burial sites and assesses what contemporary archaeology can tell us about the Frankish kingdoms. Working at the intersection of history and archaeology, and drawing from anthropology and art history, Effros emphasizes in particular the effects of historical events and intellectual movements on French and German antiquarian and archaeological studies of these grave goods. Her discussion traces the evolution of concepts of nationhood, race, and culture and shows how these concepts helped shape an understanding of the past. Effros then turns to contemporary multidisciplinary methodologies and finds that we are still limited by the types of information that can be readily gleaned from physical and written sources of Merovingian graves. For example, since material evidence found in the graves of elite families and particularly elite men is more plentiful and noteworthy, mortuary goods do not speak as directly to the conditions in which women and the poor lived. The clarity and sophistication with which Effros discusses the methods and results of European archaeology is a compelling demonstration of the impact of nationalist ideologies on a single discipline and of the struggle toward the more pluralistic vision that has developed in the post-war years.

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Merovingian mortuary archaeology and the making of the early Middle Ages

The seventh century in Anglo-Saxon England offers a particularly rich historical period in which to examine the material effects of cultural contact between disparate cultures. As it lacks close contemporary textual accounts of the events taking place and the cultural response to the resultant changes, the material record becomes the site upon which that dialogue plays out. This study is primarily concerned with the art of what might be considered a transitional period in Anglo-Saxon England, the seventh century, between the arrival of the papal mission from Rome in 597 CE and the beginning of the eighth century when Christianity seems to have become well established throughout much of the region. At its core, this study is intended to present an iconographic, art historical examination of the artwork produced in this historical period, focusing predominantly on decorated metalwork, specifically personal ornament, as a medium for the transmission of iconography. To that end, given the scope of the historical events and material artefacts encompassed within that time period, it will focus primarily on traditional iconography, the so-called Germanic motifs, and their persistence and resurgence in response to the incoming Mediterranean influences. The artwork, specifically the metalwork, demonstrates a valuation and retention of longstanding traditions, both iconographic and aesthetic, which seem to be in direct response to the introduction of a competing culture. This embracing of tradition does not mean that significant cultural change was occurring throughout the seventh century, nor does it necessarily indicate a societal resistance to that change; however it does reveal that there was a level of uncertainty about the changes taking place and a resultant desire for the familiar, symbolic and significant traditions of the remembered past.

Iconography in Dialogue: Negotiating Tradition and Cultural Contact in the Art of Seventh Century Anglo-Saxon England

"Symbolic Expressions of Sanctity: Gertrude of Nivelles in the Context of Merovingian Mortuary Custom." In response to the assumption that the general abandonment of elaborate mortuary adornment in seventh-century Gaul resulted primarily from a process of Christianization or growing spirituality among Christians in the region, this article assesses the long-term influence of the burial of Gertrude of Nivelles (d. 659). Although Gertrude's vita is well known for its account of her request to be interred with objects of little worldly value, nonetheless the powerful amuletic and symbolic significance of her choice of grave goods must not be overlooked. Rather than providing an example critical to the Merovingian transition from the use of lavish funerary objects in Christian sepulchers, Gertrude's preference for an ascetic funerary costume was soon overshadowed by the Pippinids' subsequent promotion of her veneration as a saint at the site of her translation.

Symbolic Expressions of Sanctity: Gertrude of Nivelles in the Context of Merovingian Mortuary Custom

At the beginning of the twenty-first century, as Europeans and North Americans vigorously debate the place of Islam in the West, Henri Pirenne’s Mahomet et Charlemagne (1937) and his explanation of the clash of civilizations that led to the end of the Roman Empire has gained renewed popular relevance. Although Pirenne’s interest was not in Islam, but rather the contribution of the Arab conquest to the Carolingian renaissance, his work has not only continued to garner attention in the last several decades but, in a disturbing albeit unsurprising development, it has also gained a new set of devotees. Indeed, Mahomet et Charlemagne has attracted readers from among adherents of European right-wing nationalism and American neoconservatism. In their eagerness to condemn the rise of Islamic fundamentalism as a menace to the global hegemony of the West, these historical revisionists have used decontextualized passages of Pirenne’s monograph to argue that he labeled Islam the ultimate danger to Western civilization.1 This ideological reading of Mahomet et Charlemagne contrasts starkly with the work’s more nuanced interpretation and reception in European medieval and Mediterranean historiography, where what is now known as the Pirenne Thesis has made its largest contribution in economic history.2 Although the influence of the monograph’s argument has ebbed and flowed since the time of its composition

The Enduring Attraction of the Pirenne Thesis

Following the conquest of Algiers and its surrounding territory by the French army in 1830, officers noted an abundance of standing stones in this region of North Africa. Although they attracted considerably less attention among their cohort than more familiar Roman monuments such as triumphal arches and bridges, these prehistoric remains were similar to formations found in Brittany and other parts of France. The first effort to document these remains occurred in 1863, when Laurent-Charles Feraud, a French army interpreter, recorded thousands of dolmens and stone formations south-west of Constantine. Alleging that these constructions were Gallic, Feraud hypothesized the close affinity of the French, who claimed descent from the ancient Gauls, with the early inhabitants of North Africa. After Feraud's claims met with scepticism among many prehistorians, French scholars argued that these remains were constructed by the ancestors of the Berbers (Kabyles in contemporary parlance), whom they hypothesized had been dominated by a blond race of European origin. Using craniometric statistics of human remains found in the vicinity of the standing stones to propose a genealogy of the Kabyles, French administrators in Algeria thereafter suggested that their mixed origins allowed them to adapt more easily than the Arab population to French colonial governance. This case study at the intersection of prehistoric archaeology, ancient history and craniology exposes how genealogical (and racial) classification made signal contributions to French colonial ideology and policy between the 1860s and 1880s.

Berber genealogy and the politics of prehistoric archaeology and craniology in French Algeria (1860s–1880s)

With the rise of industrialisation in France in the late nineteenth century, the construction of railways and roads led to the discovery of numerous early medieval cemeteries and related material artefacts. These finds contributed to a national debate on the history of France and the identities of its inhabitants, and consequently, a great number of grave goods were preserved in private collections and public museums. Not only did such artefacts have relevance for national history, but they also heightened the desirability of these objects within and outside of France and made them symbols of the sophistication and refinement of their modern collectors.

Memories of the Early Medieval Past

The archaeological and anthropological exhibits included in the four Expositions universelles held in Paris between 1867 and 1900 and the Wiener Weltausstellung in the Austro-Hungarian capital in 1873, contributed to the commercialization of antiquarianism and granted international attention to the amateur practitioners of these emerging disciplines. Displays of archaeological artefacts and human remains from the migration period and the early Middle Ages, juxtaposed with more exotic ‘primitive’ art, permitted organizers to broaden the aesthetic sensibilities of fairgoers and promote the acquisition of native antiquities. Exhibiting private collections of early medieval objects likewise justified nineteenth-century concepts of French and ‘pan-Germanic’ identity by linking them to iconic artefacts and romanticizing the barbarity of this distant epoch.

Bonnie Effros

Papers

Symbolic Expressions of Sanctity: Gertrude of Nivelles in the Context of Merovingian Mortuary Custom

The Enduring Attraction of the Pirenne Thesis

Berber genealogy and the politics of prehistoric archaeology and craniology in French Algeria (1860s–1880s)

Memories of the Early Medieval Past

Selling archaeology and anthropology: early medieval artefacts at the Expositions universelles and the Wiener Weltausstellung, 1867–1900