DOCSLIB.ORG

Animals in Burial Contexts an Investigation of Norse Rituals and Human-Animal Relationships During the Vendel Period and Viking Age in Uppland, Sweden

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Animals in Burial Contexts an Investigation of Norse Rituals and Human-Animal Relationships During the Vendel Period and Viking Age in Uppland, Sweden Institutionen för arkeologi och antik historia Animals in burial contexts An investigation of Norse rituals and human-animal relationships during the Vendel Period and Viking Age in Uppland, Sweden Hannah Strehlau Master’s thesis 45 ects in Archaeology Springterm 2018 Supervisor: Anders Kaliff Co-supervisor: John Ljungkvist Campus Uppsala Abstract Strehlau, H. (2018) Animals in burial contexts: an investigation of Norse rituals and human- animal relationships during the Vendel Period and Viking Age in Uppland, Sweden. The deposition of animals in graves was an essential aspect of burial practice in Scandinavia during the Vendel Period and Viking Age (550–1050 AD). While this rite occurs in many different regions, it is most clearly observed in the boat-graves from the famous cemeteries in Swedish Uppland, such as Vendel and Valsgärde, as well as in a number of high-status cremation graves. Former studies have tended to interpret faunal remains from burial contexts as food offerings, diplomatic gifts or simply as sacrifices. These explanations place an emphasis on the importance of the human dead and imply that grave assemblages mainly served to accompany the deceased as a provision for the afterlife, or to illustrate power, status and identity among the living. The master’s thesis presented here, comprises an analysis of animal depositions from both cremation and inhumation burials in Uppland. By applying the theory of agency, this study focuses on grave assemblages and human-animal relationships as a means of understanding burial practices. Instead of only paying attention to the type of bones and the animal species, it is equally important to consider the condition of the bones, their placement inside the grave and the placement of artefacts ascribed to certain animals in relation to the human dead. This is not only essential to decoding human-animal relationships as evident in burial practices, but also to understanding the many different processes that culminated in the deposition of animal bones in graves. Keywords: human-animal relationships, burial ritual, Scandinavia, Vendel Period, Viking Age Master’s thesis in archaeology 45 ects. Supervisor: Anders Kaliff; co-supervisor: John Ljungkvist. Submitted and approved 2018-06-27. © Hannah Strehlau Departement of Archaeology and Ancient History, Uppsala University, Box 626, 75126 Uppsala, Sweden. Preface Both funerary rituals and human-animal relationships are research fields that are not confined to archaeology, but are discussed in different academic disciplines of the humanities, the social sciences and in osteology. As a student of archaeology, however, I believe that my personal interest in both fields started to emerge with one specific incident: During the summer of 2013, I participated in a rescue excavation in south-western Germany, documenting settlement structures of the Linear Pottery Culture, the Urnfield Culture and the Hallstatt- and Latène Periods. Unexpectedly, a grave appeared among the settlement remains. It was the very first prehistoric grave that I took part in excavating and that I had seen in general. While previous fieldwork had consisted of sheer enthusiasm for every single piece of rounded ceramic sherds in fingernail-size, this discovery brought my archaeological experience to a whole new level and, moreover, stood in contradiction to all my expectations. We uncovered the fairly well-preserved skeleton of an adult deceased but, when approaching the region around the skull, further bone material emerged from the soil. In the end, it was revealed that the head of the deceased had been bedded on a dog’s body. This was probably the starting point for my interest in funerary rituals and human-animal relationships as an archaeological concern, further motivated by a personal dispute with myself, marked by a periodic urge to vegetarianism and the ongoing search for an understanding of our relations to different animals today and in prehistoric times. Furthermore, as I know now, it was also the probably most fruitful and inspiring birthday present that I ever got. As an archaeology student engaging with osteological affairs, it took time and effort to become acquainted with the material and methods of this discipline. Therefore, I was dependent on the help by Swedish osteologists and osteology students. Hence, my thanks go to osteologist Emma Sjöling, who gave good advice and pointed out with what kind of thinking osteologists approach their research question and which aspects need to be taken into consideration. Further thanks go to my study colleagues Chris for stimulating conversations and quick osteological help when it was needed, as well as to Anna who gave important comments on my text. In this context, I also need to thank Jhonny Therus for useful hints on suitable burial grounds in Uppland, Anneli Ekblom for a never-ending methodology class and other members of the department who directly or indirectly contributed to the outcome of this study. I thank my parents who were a big support and never gave up believing that I would make my way coming to Sweden and completing my master studies here. I also want to thank my roommate, just for being at home, listening to my problems and especially for providing me with food. Last but not least, my biggest thanks go to my supervisors Anders Kaliff and John Ljungkvist, who turned out to be a perfect combination of teachers, engaging with issues of pre- Christian religion on the one side and with the concrete material on the other. In addition, it shall be mentioned that material footage and imagery was kindly provided by the Viking Phenomen Project. Innehåll 1. Introduction ....................................................................................................................................... 6 1.1. Starting point ............................................................................................................................ 6 1.2. Purpose and aims ...................................................................................................................... 8 1.3. Theoretical aspects .................................................................................................................... 9 1.4. Method and Material ............................................................................................................... 11 2. Previous Research ........................................................................................................................... 14 3. The Database ................................................................................................................................... 16 3.1. Explanation of the database ................................................................................................... 16 3.1.1. Requirements and preconditions ........................................................................................... 16 3.1.2. Explanation of tables and their information ......................................................................... 16 3.2. Interpretive handling of the grave assemblages .................................................................... 17 3.2.1. Dating ................................................................................................................................... 17 3.2.2. Status determination ............................................................................................................. 17 3.2.3. Standardization of gender- and sex determination................................................................ 18 3.2.4. Standardization of age determination ................................................................................... 19 3.2.5. Burial types ........................................................................................................................... 20 3.2.6. Degree of disturbance ........................................................................................................... 20 3.2.7. The question of cremation on-site ........................................................................................ 21 3.3. Source-critical problems ............................................................................................................. 22 3.3.1. Taphonomy and other source-critical aspects ....................................................................... 22 3.3.2. Critical notes concerning osteology reports .......................................................................... 23 4. Data Analysis .................................................................................................................................. 25 4.1. Statistical Analysis .................................................................................................................. 25 4.1.1. Introduction........................................................................................................................... 25 4.1.2. Changing numbers of animals in graves ............................................................................... 25 4.1.3. Frequency of species and animal groups .............................................................................. 30 4.1.4. Complete- or incomplete depositions? ................................................................................. 35 4.1.5. Body part frequency and bone condition .............................................................................. 41 4.2. Spatial analysis ...........................................................................................................................
Load more

Recommended publications
  • Agents of Death: Reassessing Social Agency and Gendered Narratives of Human Sacrifice in the Viking Age
    Agents of Death: Reassessing Social Agency and Gendered Narratives of Human Sacrifice in the Viking Age Marianne Moen & Matthew J. Walsh This article seeks to approach the famous tenth-century account of the burial of a chieftain of the Rus, narrated by the Arab traveller Ibn Fadlan, in a new light. Placing focus on how gendered expectations have coloured the interpretation and subsequent archaeological use of this source, we argue that a new focus on the social agency of some of the central actors can open up alternative interpretations. Viewing the source in light of theories of human sacrifice in the Viking Age, we examine the promotion of culturally appropriate gendered roles, where women are often depicted as victims of male violence. In light of recent trends in theoretical approaches where gender is foregrounded, we perceive that a new focus on agency in such narratives can renew and rejuvenate important debates. Introduction Rus on the Volga, from a feminist perspective rooted in intersectional theory and concerns with agency While recognizing gender as a culturally significant and active versus passive voices. We present a number and at times socially regulating principle in Viking of cases to support the potential for female agency in Age society (see, for example, Arwill-Nordbladh relation to funerary traditions, specifically related to 1998; Dommasnes [1991] 1998;Jesch1991;Moen sacrificial practices. Significantly, though we have situ- 2011; 2019a; Stalsberg 2001), we simultaneously high- ated this discussion in Viking Age scholarship, we light the dangers inherent in transferring underlying believe the themes of gendered biases in ascribing modern gendered ideologies on to the past.
    [Show full text]
  • Mummies and Mummification Practices in the Southern and Southwestern United States Mahmoud Y
    University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Karl Reinhard Papers/Publications Natural Resources, School of 1998 Mummies and mummification practices in the southern and southwestern United States Mahmoud Y. El-Najjar Yarmouk University, Irbid, Jordan Thomas M. J. Mulinski Chicago, Illinois Karl Reinhard University of Nebraska-Lincoln, [email protected] Follow this and additional works at: http://digitalcommons.unl.edu/natresreinhard El-Najjar, Mahmoud Y.; Mulinski, Thomas M. J.; and Reinhard, Karl, "Mummies and mummification practices in the southern and southwestern United States" (1998). Karl Reinhard Papers/Publications. 13. http://digitalcommons.unl.edu/natresreinhard/13 This Article is brought to you for free and open access by the Natural Resources, School of at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Karl Reinhard Papers/Publications by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. Published in MUMMIES, DISEASE & ANCIENT CULTURES, Second Edition, ed. Aidan Cockburn, Eve Cockburn, and Theodore A. Reyman. Cambridge: Cambridge University Press, 1998. 7 pp. 121–137. Copyright © 1998 Cambridge University Press. Used by permission. Mummies and mummification practices in the southern and southwestern United States MAHMOUD Y. EL-NAJJAR, THOMAS M.J. MULINSKI AND KARL J. REINHARD Mummification was not intentional for most North American prehistoric cultures. Natural mummification occurred in the dry areas ofNorth America, where mummies have been recovered from rock shelters, caves, and over­ hangs. In these places, corpses desiccated and spontaneously mummified. In North America, mummies are recovered from four main regions: the south­ ern and southwestern United States, the Aleutian Islands, and the Ozark Mountains ofArkansas.
    [Show full text]
  • FEMA Coronavirus (COVID-19) Funeral Assistance
    Coronavirus (COVID-19) Funeral Assistance The COVID-19 pandemic has brought overwhelming To be eligible for funeral assistance, you must grief to many families. At FEMA, our mission is to help meet these conditions: people before, during and after disasters. We are • The death must have occurred in the United dedicated to helping ease some of the financial stress States, including the U.S. territories, and the and burden caused by the virus. District of Columbia. • The death certificate must indicate the death FEMA is providing financial assistance for COVID- was attributed to or caused by COVID-19. 19-related funeral expenses incurred after January • The applicant must be a U.S. citizen, non-citizen 20, 2020. national or qualified alien who incurred funeral expenses after January 20, 2020. • There is no requirement for the deceased person to have been a U.S. citizen, non-citizen national or qualified alien. Which expenses will qualify for reimbursement? Examples of eligible expenses for funeral services and interment or cremation may include, but not limited to: • Transportation for up to two people to identify • Clergy or officiant services the deceased individual • The arrangement of a funeral ceremony • The transfer of remains, a casket or urn • The use of funeral home equipment or staff • A burial plot or cremation niche • Cremation or interment costs • A marker or headstone • Costs associated with producing multiple death certificates What information do I need to provide to FEMA? Please have the following information before contacting FEMA to apply: • Your name, social security number, date of birth, mailing address and contact phone numbers.
    [Show full text]
  • Funeral Rites Across Different Cultures
    section nine critical incident FUNERAL RITES ACROSS DIFFERENT CULTURES Responses to death and the rituals and beliefs surrounding it tend to vary widely across the world. In all societies, however, the issue of death brings into focus certain fundamental cultural values. The various rituals and ceremonies that are performed are primarily concerned with the explanation, validation and integration of a peoples’ view of the world. In this section, the significance of various symbolic forms of behaviour and practices associated with death are examined before going on to describe the richness and variety of funeral rituals performed according to the tenets of some of the major religions of the world. THE SYMBOLS OF DEATH Social scientists have noted that of all the rites of passage, death is most strongly associated with symbols that express the core life values sacred to a society. Some of the uniformities underlying funeral practices and the symbolic representations of death and mourning in different cultures are examined below: THE SIGNIFICANCE OF COLOUR When viewed from a cross-cultural perspective, colour has been used almost universally to symbolise both the grief and trauma related to death as well as the notion of ‘eternal life’ and ‘vitality’. Black, with its traditional association with gloom and darkness, has been the customary colour of mourning for men and women in Britain since the fourteenth century. However, it is important to note that though there is widespread use of black to represent death, it is not the universal colour of mourning; neither has it always provided the funeral hue even in Western societies.
    [Show full text]
  • Death, Burial and the Afterlife
    Virtual Special Issue Introduction: Death, Burial and the Afterlife Juliette Wood Burial rites and funeral practices shape the way we remember the dead, while beliefs about the afterlife reflect hopes and anxieties about our own fate and our continued relationship with the departed. At the beginning of the twentieth century French folklorist and ethnographer, Arnold Van Gennep, articulated the notion of death as one of the rites de passage common to all societies. Since then folklorists have been collecting, and analysing the complex and culturally diverse spectrum of traditional behaviours associated with funerals, burials and the fate of those who have died. Prior to this, scholarly interest in beliefs and practices associated with death regarded these customs as cultural oddities, superstitious survivals of a less rational age or the exotic practices of foreign colonies. The rise of such disciplines as folklore and anthropology in the latter part of the nineteenth century, of which Van Gennep’s work is one example, paved the way for a different approach to the examination of these customs. The wide range of customs and practices described in these articles taken from the Journal of the Folklore Society parallel, and at times even challenge, ideas and changing attitudes to the dead and their continued relationship with the living. Two of the articles selected for this virtual edition published by Taylor and Frances Group for the Folklore Society consider burials and funeral customs. Robert Halliday’s study of records from East Anglia relating to certain roadside burials examines the popular belief that suicides were buried in marginal areas outside consecrated ground.
    [Show full text]
  • Eligibility Determinations for Burial - in Advance of Need
    ELIGIBILITY DETERMINATIONS FOR BURIAL - IN ADVANCE OF NEED Summary Many individuals would like to know, in advance, whether they are eligible for burial in a Department of Veterans Affairs (VA) national cemetery. To assist them, VA is launching an initiative, the “Pre-Need Eligibility Determination Program,” specifically aimed at helping individuals with burial planning and making sure their wishes are known. VA will upon request make pre-need determinations of eligibility for burial in a VA national cemetery in advance of need. Having this information will help Veterans use the VA benefits they have earned, for their families and for themselves. Once VA determines that individuals are eligible, those individuals will be entitled to the same benefits they would receive were a determination made at the time of need (time of death). These include any or all of the following, at no cost to the family: Burial in any open VA national cemetery, including opening and closing of the grave Grave liner Perpetual care of the gravesite Government-furnished upright headstone, flat marker or niche cover Burial flag Presidential Memorial Certificate Eligibility The law provides eligibility for burial in a national cemetery to: Members of the armed forces Veterans who have met minimum active duty service requirements as applicable by law and who were discharged under conditions other than dishonorable Members of the reserve components of the armed forces are also eligible, provided they: Died while on active duty under certain circumstances, or while performing training duty; Have 20 years of service creditable for retired pay; or Were called to active duty and served the full term of service.
    [Show full text]
  • “Green” Burial in the Catholic Tradition, Continued
    Varied species of wildflowers fill the two “Green” Burial in acres of the Natural / Green Burial Site at Maryrest Cemetery and Mausoleum the Catholic Tradition in Mahwah, New Jersey. — by Maria Margiotta Before the development of chemical It seems that natural burial is an ideal Additionally, demand for green buri - embalming, metal-lined caskets, or way to honor our Catholic faith in als among surveyed cemeteries pro - cement burial vaults, there was sim - the Resurrection and the cycle of viding the service has increased by 72 ply a shroud and a hole in ground… death and rebirth. In choosing this percent, according to a 2015 survey a burial tradition that humankind option, we are committing our bodies by the Green Burial Council, and embraced for thousands of years. to the earth in the purest way, free of “Baby Boomers” (born 1946-1964) Such was the way Catholics honored preservatives, metal or concrete. Not are the generation most interested in their loved ones throughout much of only is it a return to burial traditions natural burial. the Church’s history, respecting the of the past, but it also may be a state - Biblical tenets of “ashes to ashes, dust ment of personal values for those Following requests from Catholics to dust.” who wish to minimize their impact or seeking a green burial option, “carbon footprint” on the environment. Catholic Cemeteries of the Today, a natural or “green” burial Archdiocese of Newark dedicated a process of returning one’s remains to Similar to the concept of eco-friendly two-acre site at Maryrest Cemetery the earth as directly and as simply as attitudes toward most consumer and Mausoleum in Mahwah, New possible is chosen by an increasing products and services, natural burial Jersey, as a “Natural/Green” resting number of Americans.
    [Show full text]
  • Death and Funerary Practices in Middle-Earth by Pat Reynolds
    The Tolkien Society – Essays www.tolkiensociety.org Death and funerary practices in Middle-earth By Pat Reynolds I would like to take you with me on a perilous journey. As readers of Tolkien you will perhaps recall the two types of journey for which he is famed. The first is the hero-quest, as exemplified by Bilbo Baggins in the The Hobbit, and second is the allegorical death journey, most explicitly taken by Niggle in Leaf by Niggle. Death is one of a handful of life experiences which are irrevocable changes. Like birth, it is a one-way ticket. Unlike birth, it usually occurs when the individual has made many links with his or her community. The attitudes and beliefs of that community are reflected in the way they treat the dead: how the body is removed from the community of the living (or maintained within it), the formal opportunities for grief and the proscribed forms which grief may take, and beliefs about what happens to the dead person: does she "go on a journey", or does he "come back to haunt us?" or do they both dispense advice and comfort as revered ancestors? I want to take you on this deathly journey because I am particularly interested in the power that many readers find in Middle-earth. The tributes to Tolkien published in a recent edition of Mythlore (Mythlore 69 pp. 32-48) include No other work can bring the same kind of joy to our lives (Marianne Russell, New York, USA.), and Does any other work of fiction give the reader so overwhelming a feeling of supreme significance in a narrative? (Canon Norman Power, Birmingham, England).
    [Show full text]
  • The Origins and Symbolism of Contemporary Oromo Burial Practice and Grave Art Christopher Grant SIT Study Abroad
    SIT Graduate Institute/SIT Study Abroad SIT Digital Collections Independent Study Project (ISP) Collection SIT Study Abroad Fall 2006 Stones, Slabs, and Stelae: The Origins and Symbolism of Contemporary Oromo Burial Practice and Grave Art Christopher Grant SIT Study Abroad Follow this and additional works at: https://digitalcollections.sit.edu/isp_collection Part of the African History Commons, and the History of Art, Architecture, and Archaeology Commons Recommended Citation Grant, Christopher, "Stones, Slabs, and Stelae: The Origins and Symbolism of Contemporary Oromo Burial Practice and Grave Art" (2006). Independent Study Project (ISP) Collection. 263. https://digitalcollections.sit.edu/isp_collection/263 This Unpublished Paper is brought to you for free and open access by the SIT Study Abroad at SIT Digital Collections. It has been accepted for inclusion in Independent Study Project (ISP) Collection by an authorized administrator of SIT Digital Collections. For more information, please contact [email protected]. Grant Stones, Slabs, and Stelae The Origins and Symbolism of Contemporary Oromo Burial Practice and Grave Art Grant, Christopher Academic Advisor: Heran Sereke-Brhan Project Advisor: Gemechu Megersa The University of Chicago Anthropology Africa, Ethiopia, Addis Ababa Submitted in partial fulfillment of the requirements for Ethiopia: Sacred Traditions and Visual Culture, SIT Study Abroad, Fall 2006 Grant Table of Contents Abstract 1 Introduction 1 Methodology 3 The Oromo 5 Oromo Burial Practices 5 The Origins of Contemporary Oromo Grave Art 6 Symbolism in Contemporary Oromo Grave Art 11 Traditional Oromo Burial Practices 17 Contemporary Oromo Memorial Grave Practices 20 Discussion 28 Conclusion 37 Works Cited 39 Grant Abstract This study addresses many of the issues relative to the study of contemporary Oromo society and tradition.
    [Show full text]
  • Cemeteries; Burials; and Dead Bodies
    CEMETERIES; BURIALS; AND DEAD BODIES PUBLIC HEALTH ISSUE The most common practice for disposal of dead bodies is burial in soil, which favors interactions with the surrounding environment and returns nutrients to the life cycle. However, when the burial ground is located where hydrogeological, geological and climatic conditions are not favorable to the process, contamination of soils and groundwater may occur, and decomposition may be inhibited, leading to social, economic and political problems. The most critical parameters when assessing the pollution potential of a burial ground are burial depth, geological formation, depth of the water table, density of inhumations, soil type and climate. When these parameters are not taken into consideration, the negative impact on the environmental and public health can be considerable. LAWS AND REGULATIONS RSA 289 Cemeteries; Burials, Dead Bodies - This statute can be found in it’s entirety at http://www.gencourt.state.nh.us/rsa/html/XXVI/289/289-mrg.htm. RSA 289.3 is specific to location of all cemeteries and burial grounds. RSA 290 Burial and Disinterment - This statute can be found in it’s entirety at http://www.gencourt.state.nh.us/rsa/html/XXVI/290/290-mrg.htm. RSA 290.5 is specific to obtaining burial permits. RSA 5-C, Vital Records and Administration – This statute can be found in it’s entirely at http://www.gencourt.state.nh.us/rsa/html/NHTOC/NHTOC-I-5-C.htm. ROLE OF THE HEALTH OFFICER Issuing of Disinterment Permits - The process of authorizing the disinterment and the re-interment of dead bodies involves the local health officer under provisions of RSA 290:5, and the laws of the Division of Vital Records Administration (RSA 5-C).
    [Show full text]
  • 7 Tradition-Based Concepts of Death, Burial and Afterlife: a Case from Orthodox Setomaa, South-Eastern Estonia
    Heiki Valk 7 Tradition-based Concepts of Death, Burial and Afterlife: A Case from Orthodox Setomaa, South-Eastern Estonia Introduction Interpreting the archaeological record is an eternal question for archaeology. One way to escape it is to remain limited by presenting data in a descriptive manner, but such an approach does not pave the way for deeper comprehension. To understand the record, different tools should be used for interpretations. Concerning burial archaeology of post-medieval times, ethnological and folkloric data can be of great value, especially if originating from a geographically and culturally close tradition-based context. If customs recorded in burial archaeology correspond to those known from folkloric or ethnological context, oral data can provide an extra dimension for understanding the former concepts of death and afterlife, also in reference to the spheres that are not reflected in the archaeological record at all, thus putting some flesh on the bones of burial archaeology. The cultural convergence of Europe has unified the concepts of death and afterlife in two powerful waves. First, in the context of Christianization, and second in the frameworks of modernization and secularization, especially since the 20th century. As the result, earlier concepts of death and burial, those emerging with their roots from pre-Christian times, have disappeared or have been pushed to the fringes of memory. However, peripheral areas where cultural processes have been slower and old traditions had a longer persistence, sometimes enable the researchers to look into the past with death concepts totally different from both those of modern times, as well as of those of Christian character.
    [Show full text]
  • Planning a Burial Service at St Michael's Overview Please Know
    St. Michael's Episcopal Church Our Mission Is To Nourish God's People, That Christ May be Known Planning a Burial Service at St Michael's Overview Please know that the clergy, staff and congregation of St Michael's offer their prayers and sympathy at this time. Planning a Burial Service for a family member or a friend can be challenging. It is often fraught with emotion related to pain and sorrow over loss and death. Culturally, we are reinforced with the message that death is to be treated with grief. Yet the Christian perspective is that death is one aspect of life that leads to new life through the promise given to us in Jesus Christ -- and as a result, we go to the grave with shouts of "Alleluia." Know that grieving is a natural and appropriate response to death. Our prayer is that the Burial (Memorial) service can be helpful to alleviating your loss. Here is an excellent summary of this theology as found in the Book of Common Prayer (p. 507): The liturgy for the dead is an Easter liturgy. It finds all its meaning in the resurrection. Because Jesus was raised from the dead, we, too, shall be raised. The liturgy, therefore, is characterized by joy, in the certainty that “neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.” This joy, however, does not make human grief un-Christian.
    [Show full text]