Grave goods

About: Grave goods is a research topic. Over the lifetime, 491 publications have been published within this topic receiving 5236 citations. The topic is also known as: grave goods.

Social "status" and biological "status": a comparison of grave goods and skeletal indicators from Pontecagnano.

Abstract: Comparison of funerary treatment and skeletal biology can be very informative about the interplay of social status and meanings and actual life conditions in ancient communities, but such comparison is rarely done, due in part to the disciplinary separation of bioanthropology and social archaeology in many archaeological traditions. In this paper, we analyze relations between skeletal pathologies and grave goods in a sample of 94 individuals from Pontecagnano (Salerno, Italy, seventh–third centuries BC). The results show that the relationship between health, activity, and social status as expressed in grave goods was complex. Some biological indicators considered typical of “stress” or biological status (enamel hypoplasia, cribra orbitalia, adult stature) bore no relation to social status. Other indicators, particularly those of activity and stress in adult life (trauma, Schmorl's nodes, periostitis), covaried with grave assemblage and help to outline a possible division of labor. As this analysis shows, when skeletal and archaeological data are used in conjunction, the result is a deeper picture of the social and economic life of the community than can be obtained from either source. Am J Phys Anthropol 115:213–222, 2001. © 2001 Wiley-Liss, Inc.

A 12,000-year-old Shaman burial from the southern Levant (Israel)

Abstract: The Natufians of the southern Levant (15,000–11,500 cal BP) underwent pronounced socioeconomic changes associated with the onset of sedentism and the shift from a foraging to farming lifestyle. Excavations at the 12,000-year-old Natufian cave site, Hilazon Tachtit (Israel), have revealed a grave that provides a rare opportunity to investigate the ideological shifts that must have accompanied these socioeconomic changes. The grave was constructed and specifically arranged for a petite, elderly, and disabled woman, who was accompanied by exceptional grave offerings. The grave goods comprised 50 complete tortoise shells and select body-parts of a wild boar, an eagle, a cow, a leopard, and two martens, as well as a complete human foot. The interment rituals and the method used to construct and seal the grave suggest that this is the burial of a shaman, one of the earliest known from the archaeological record. Several attributes of this burial later become central in the spiritual arena of human cultures worldwide.

Objects with Attitude: Biographical Facts and Fallacies in the Study of Late Bronze Age and Early Iron Age Warrior Graves

Abstract: Aegean prehistory still has to deal with the legacy of ‘Homeric archaeology’. One of these legacies is the ‘warrior grave’, or practice of burying individuals (men?) with weapons which we find both in the Late Bronze Age and the Early Iron Age in the Aegean. This article suggests that the differences between the ‘weapon burial rituals’ in these two periods can tell us much about the kind of social and cultural changes that took place across the Bronze Age/Iron Age ‘divide’ of c. 1100 BC. In neither period, however, can items deposited in ‘warrior graves’ be seen as straightforward biographical facts that tell us what the individual did and suffered in life. Rather, the pattern of grave goods should be seen as a metaphor for a particular kind of identity and ideal. It is only in the Early Iron Age that this identity begins to correspond to the concept of the ‘hero’ as described in the Iliad. One means towards our better understanding of this new identity is to follow up work in anthropology on the biography of objects. It is argued that the ‘life cycle’ of ‘entangled objects’, a cycle which ends in deposition in a grave, provides us with indispensable clues about the nature of new social identities in Early Iron Age Greece.