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

‘Elle pensait comme un homme et sentait comme une femme’Hortense Lacroix Cornu (1809-1875) and the Musée des Antiquités Nationales de Saint-Germain-en-Laye

Incidental Archaeologists: French Officers and the Rediscovery of Roman North Africa

Usuard's Journey to Spain and Its Influence on the Dissemination of the Cult of the Cordovan Martyrs Between the years 850 and 859, approximately fifty Christians were mar­ tyred in Muslim Cordova. What distinguishes these martyrdoms from the third-century and earlier Roman persecutions is the voluntary nature of the martyrs' confessions. In a majority of the cases, a Cordovan approached the local qadi (judge) or the prince, and without provocation blasphemed the prophet Mohammed. Christians sought actively in this manner to em­ brace martyrdom at the hands of the Muslim authorities. Documented by Eulogius, a Cordovan priest and subsequent martyr, in his Memoriule Sanctorum, and by his longtime friend Paul Albar in the Indiculus Lumi- nosus, this seemingly incomprehensible series of suicidal confessions puz­ zled and angered contemporary Muslim leaders. Moreover, the martyrs gained little sympathy from the Christian community where the validity of their sacrifice was questioned. These Christians criticized the martyrs' ac­ tions as fanatical gestures and selfish demonstrations of pride which incited Muslim hatred. Was incurring the wrath of Muslim authorities by commit­ ting acts known to warrant capital punishment to be judged on the same scale as the Roman persecutions of Christians who simply desired to prac­ tice Christianity? The dearth of miracles accompanying the ninth-century martyrdoms added to the skepticism of a number of would-be faithful. The tensions and conflicts which stimulated the ninth-century Cordovan martyr movement, not to mention the motives of the martyrs themselves, will remain largely inexplicable. The paucity of sources for the period and the inherent bias of the surviving documentation, largely consisting of pas­ sions, polemical works, and apologetic works, make an accurate assess­ ment of the martyrs' beliefs impossible. Thus, instead of attempting to dissect further the motivations of the martyrs, as has been the goal of a number of recent analyses, this essay will seek to clarify and assess the im­ plications of an incident directly related to the martyrdoms: the translation of the relics of three of these martyrs—George, Aurelius, and Natalia (also known as Sabigotho)—by the monks Usuard and Odilard to Paris in 858.

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Usuard's Journey to Spain and Its Influence on the Dissemination of the Cult of the Cordovan Martyrs

Early Middle Ages not particularly well represented to North American museum visitors medieval studies in North America largely has a late chronological focus; popularity of period rooms and disdain for Byzantine as non-western primitive helped aid the overlooking of so called \"Dark Age\" material fell in between chronological periods early medieval objects not part of the national past in North American and therefore had no political meaning comment on how the situation is different in Europe but still insular in so far as French archaeologists work on French early medieval, etc.

Art of the ‘Dark Ages’Showing Merovingian artefacts in North American public and private collections

Patricia Skinner’s compassionate reaction to the searing image of Aisha bibi, and her effort to contextualize the violence the young Afghani woman suffered at the hands of family members who amputated her nose and ears, make a compelling case as to why understanding the Middle Ages may be beneficial today. Even during the centuries of the so-called Dark Ages, stereotyped as a period in which barbarians streamed out of the dark forests of northern Europe to defeat the civilized Romans, contemporaries understood nose-cutting to be a severe punishment. 1 Knowledge of the mores of a society in which the removal of noses was sanctioned, according to Skinner’s reasoning, may thus provide insight into the unjust punishment of Afghani women. But are the alleged similarities in attitudes toward facial mutilation sufficient to justify our study of the early Middle Ages for this purpose? 2 As noted by Skinner, the historian Valentin Groebner has observed that a person without a nose was perceived as a non-person in the late Middle Ages. 3 But given the nature of medieval written sources, which exist in limited number and usually foreground elite (and clerical) priorities, can we confidently make such general observations about the values of the period? At least in the case of the early Middle Ages, it seems safe to say that we have too little evidence to reach a definitive conclusion about the gendered implications of a noseless visage. Archaeological evidence, for instance, suggests that deformity, at least the kind caused by illness, might be perceived otherwise. The sixth- and seventh-century cemetery of Edix Hill (Barrington A, Cambridgeshire) proves instructive in demonstrating the potential flaws of assumptions built upon the views of clerical historians. Rather than one response characterizing the mores of an entire epoch, we must imagine that a multiplicity of attitudes existed. In Grave 18B at Edix Hill, for example, a woman who died prematurely in her teens was laid to rest with great forethought and care. As movingly reconstructed by the historian Robin Fleming, the woman had been severely disfigured by leprosy, a disease that had eaten away much of the bone support beneath her nose and upper teeth. Her family (and perhaps also the larger community of which she was a part), nevertheless, outfitted her grave with a bed and a generous assortment of objects. 4 Not only did her ailment not preclude survivors from according her funerary rites typically reserved for elites, but she evidently retained a place of honor among them with the most

Bonnie Effros

Papers

‘Elle pensait comme un homme et sentait comme une femme’Hortense Lacroix Cornu (1809-1875) and the Musée des Antiquités Nationales de Saint-Germain-en-Laye

Incidental Archaeologists: French Officers and the Rediscovery of Roman North Africa

Usuard's Journey to Spain and Its Influence on the Dissemination of the Cult of the Cordovan Martyrs

Art of the ‘Dark Ages’Showing Merovingian artefacts in North American public and private collections

Blaming it on the "Barbarians": Alleged Uses of Nose-Cutting Among the Franks