In 2004, an excavation of a tumulus in Rembeç, Albania, uncovered several small metal finds. The finds mainly consist of earrings, rings, buckles, beads and knives, which are generally dated...Show moreIn 2004, an excavation of a tumulus in Rembeç, Albania, uncovered several small metal finds. The finds mainly consist of earrings, rings, buckles, beads and knives, which are generally dated between the 7th and 9th century based on the ceramic goods from the same archaeological context. By comparing these metal items to other similar finds from the southern Balkan and Greece, I have determined that the finds likely hold a Slavic connection. The earrings are similar to earrings found in Croatia, Bulgaria and along the Pindus mountains, reaching into southern Albania and Greece. One ring type found at Rembeç is similar to a set of rings from a female grave from the Slavic cemetery in Argolis, Greece, but the ring type was also found in Central European female Slavic graves. What makes the locations of the items similar to Rembeç’s metal finds so interesting, is that they all in some manner relate to the movement of Slavic groups. The Slavs had close connections with the Avars who moved into Croatia, and the Bulgars. These connections may have led to the development of a similar jewellery style which the Slavs then spread during their migration into Albania and Greece. Specifically the finds along the Pinuds mountains and in Argolis illustrate how Slavic groups may have moved along the mountain range, reaching locations like Rembeç, Rehova and Përmet in Albania, but also Evrytania, Phtiotis and Argolis in Greece. Here, they may have either settled, or traded the Slavic earrings with local populations. My research concerns itself with the concept of “identity creation”, which can be illustrated by the spread of these finds. Slavic influence at Rembeç is highly likely, but this does not have to include a permanent Slavic presence. It can also illustrate how those who used these items placed a certain value on these items, using them to communicate their sense of “self” to those around them. These people buried at Rembeç used these “Slavic” items to construct their identity, and in doing so they became an intrinsic part of their outward presentation that they were included as grave goods after their deaths.Show less
The aim of this thesis is to determine where individual CM 72B, buried at El Chorro de Maíta, Cuba, originates from. Characteristics as intentional cranial and dental modification, isotopic levels,...Show moreThe aim of this thesis is to determine where individual CM 72B, buried at El Chorro de Maíta, Cuba, originates from. Characteristics as intentional cranial and dental modification, isotopic levels, and burial position indicate a non-local origin. This thesis focuses on cultural characteristics of the osteological remains and the burial of CM 72B. These cultural characteristics are part of the identity of an individual. Thus based on these markers it is possible to find a certain group of people that share these characteristics with CM 72B, and therefore share the same group-identity as this individual. The cranial modification of CM 72B (fronto-occipital parallel modification) occurs on a large scale in Mesoamerica, mainly the Maya lowland region. The dental modification of CM 72B is consistent with types A4 and C2 or C3 of a modification chart made by Romero Molina, that categorizes Mesoamerican dental modification into a standard typology. This type of modification mainly occurs in the coastal areas of the Yucatán peninsula and in Post-Classic Lamanai. The oxygen, carbon, and strontium isotopic values of individual CM 72B fall outside the local range of El Chorro de Maíta. This indicates a non-locale origin. CM 72B is buried prone with flexed legs to the back. This type of burial occurs on a large scale in Lamanai and Ambergris Caye (Both in Belize). By combining the areas where these characteristics occur altogether the possible origin of CM 72B could be Lamanai or on Ambergris Caye. CM 72B was probably taken during Spanish slave raids that occurred along the Belizean coast. The site San Pedro (Ambergris Caye) is the only known place along the Belizean coast where the prone burial practice still occurred during the contact period. San Pedro is located on the Caribbean sea side of Ambergris Caye it would have been an easy target for the Spanish Slave raiders. Therefore it could be that CM 72B was taken from San Pedro by the Spaniards and then taken to Cuba and forced to be part of the encomienda system.Show less
This thesis aimed to provide an answer to the question: “What was the Scandinavian influence on the burial rites practised in Britain between 800-1200 AD?” A background has been established by...Show moreThis thesis aimed to provide an answer to the question: “What was the Scandinavian influence on the burial rites practised in Britain between 800-1200 AD?” A background has been established by examining the situation in Anglo-Saxon Britain and Scandinavia alike. The situation was quite complex in the British Isles. The Christian Anglo-Saxons still practised funerary rites outside cemeteries and graves often still contained small amounts of grave goods. The situation in Scandinavia was also very complex because the Scandinavians themselves maintained a large scale of varied burial practices in which local variation and identity played important roles. The answer to the research question is thus not simple to give. While there are several graves in Britain that show a remarkable amount of Scandinavian influence, other graves are more ambiguous. The influence of the Scandinavians seems to be limited to first and maybe second generation of settlers in the ninth and tenth centuries AD. However, the concept of social persona can help us recognize the complex of identities represented in deviant burials and find their place in the funerary record of Britain.Show less
Since the turn of the century, there has been a notable increase in the popularity of depictions and exhibitions featuring Japanese prehistoric figurines, better known as dogū. These artefacts from...Show moreSince the turn of the century, there has been a notable increase in the popularity of depictions and exhibitions featuring Japanese prehistoric figurines, better known as dogū. These artefacts from the Jōmon Period (about 15.600 to 3200 years BP) with a supposed ritual purpose increasingly show up in and outside of archaeology. In this paper I look for a possible explanation for this recently heightened interest. This is done by asking two questions: 1. Where are dogū present, and 2. how can this be explained? Going from Japan’s identity and the nature of their connection with the past, in this paper I look for the ulterior motives and goals behind the presence of dogū where they are most often seen: museums, art, popular culture/media. The first part, an analysis of dogū in Japan, shows that Japan’s view of its Jōmon past has changed since World War II. Out of nationalism a link is created with a past in which Japan was supposedly still unique and pure. Dogū reflect this and have thus come to represent Jōmon heritage. Good characteristics and aspects are selectively emphasized. In this way a generalizing story is created, that unfortunately negatively impacts the diversity that existed in the past. On the other hand, the mysticism and mysterious nature of dogū are a source of inspiration for artists and popular media such as anime, manga and videogames. The second half investigates the presence of dogū in the West, which can be largely attributed to several researchers who publicize across country borders and have brought dogū to Western museums. A case study of the ‘Power of Dogū’ and ‘Unearthed’ exhibitions offers insight into the goals behind this kind of exhibition. The Jōmon period and its dogū are used to represent the cultural traditions of Japan. In the debate on world heritage too dogū are used to promote the Jōmon period, as evidenced by my case study of a debate on Jōmon heritage in Paris.Show less
