Cemeteries

Im Jahr 2010 fand im Zuge der Neuerrichtung des Wiener Hauptbahnhofes in der Landgutgasse im 10. Wiener Gemeindebezirk eine Ausgrabung auf dem Gelände des ehemaligen Matzleinsdorfer Friedhofs statt. Dieser Friedhof war einer der fünf ehemaligen kommunalen Friedhöfe, die im Zuge der Friedhofs- und Begräbnisreformen Kaiser Josephs II. im Jahr 1784 vor den Toren der Stadt Wien entstanden. Der Band präsentiert die Ergebnisse der archäologischen Ausgrabung. Die aufgefundenen verstorbenen Individuen konnten mit Hilfe von Schriftquellen namentlich identifiziert werden.

Bibliografische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über https://portal.dnb.de abrufbar. issn 2194-9441 isbn 978-3-9445o7-43-9 Koordination Judith M. Grünberg • Halle (Saale) Wissenschaftliche Redaktion Judith M. Grünberg • Halle (Saale), Bernhard Gramsch • Potsdam Englisches Lektorat Alison Wilson • Cambridge, UK Deutsche Zusammenfassungen der Beiträge von Nicht-Muttersprachlern Judith M. Grünberg • Halle (Saale), Bernhard Gramsch • Potsdam Übersetzung englischer Texte (22,

This thesis focuses on the archaeological study of the Slave Cemetery at George Washington’s Mount Vernon. Here, methodological and theoretical principles are utilized to study the area that many enslaved workers call their final resting place. Through the use of this space, it is hypothesized that Mount Vernon’s enslaved community practiced distinct traditions, instilling in that spot a sense of place, and reinforcing their individual and communal human identities. This thesis will also investigate the cemetery within its broader regional and cultural contexts, to attain a better understanding of the death rituals and culturally resistant activates that slaves at Mount Vernon used in their day-to-day battle against the system that held them in bondage.

22  perforated  coins  were  excavated  in  the  Aquincum-Graphisoft  cemetery,  the  eastern  graveyard of the civil town, primarily found in child graves. This is surprising compared to the general scarcity of these pierced coins in larger numbers. Most peculiar are the coins with three perforations that are diffcult to interpret, and are mostly found on the Middle anubianlimes. The closest parallels are from the Viminacian cemeteries in Moesia Superior, where a large  number  were  deposited  in  child  graves.  In  several  cases  these  perforated  coins  formed  part of a necklace or bracelet that were given as toys and protection to the infants, since they were more exposed to harm.

de elementos contextuais. Esta pesquisa, que integra os métodos quantitativo e qualitativo, utiliza escalas do trabalho e entrevistas semiestruturadas. Conclui-se que a presença de mácula moral nos motoristas paramentadores influencia para a maior coesão do grupo, e que elementos como a classe e a raça estão na construção social desses trabalhos desprestigiados e operam na produção das identidades maculadas.

Le monument mis au jour en 1976 dans la cour du palais de justice de Rouen est le plus important vestige archéologique de la présence juive médiévale sur le territoire de la France actuelle. C’est la « butte témoin » d’une présence millénaire que les expulsions médiévales vont presque réduire à néant. En effet, la France, dans un mouvement de rejet qui a touché la plupart des pays de l’Europe occidentale, a banni les juifs au Moyen Âge. Dans le domaine royal, ces expulsions seront le fait de Philippe Auguste en 1182, de Philippe le Bel en 1306 et de Charles VI en
1394. Échappent à ce processus quelques enclaves régionales comme le Comtat Venaissin (alors sous l’autorité du pape) et l’Alsace (rattachée à la France en 1648). En Angleterre, les juifs arrivés avec Guillaume le Conquérant sont expulsés en 1290 par Édouard Ier. En Espagne, la dernière des expulsions est concomitante de la prise de Grenade en 1492, qui clôt le processus de la Reconquista. Dans le comté de Provence, rattaché au royaume de France en 1487, l’expulsion a finalement lieu en 1501. Cette présence juive a laissé des traces innombrables dans la toponymie, mais aussi
dans les archives écrites, tant latines qu’hébraïques. Pour autant, comme fait de civilisation, le judaïsme serait presque oublié en France sans les découvertes régulières de vestiges archéologiques qui se sont multipliées depuis les années 1990 avec le développement de l’archéologie préventive.

Resumen: El artículo hace un análisis de la política pública de ordenamiento territorial en Bogotá, tomando como caso de estudio su Plan Maestro de Cementerios y Equipamientos Funerarios. Para evidenciar las potencialidades que la transformación de estas infraestructuras tiene para coadyuvar a un desarrollo humano ambientalmente sustentable se siguió una metodología crítico-analítica que, en una primera parte, contrasta un marco conceptual elaborado desde la epistemología ambiental planteada por autores como Enrique Leff y Boaventura de Sousa Santos. En una segunda parte se hace énfasis en las repercusiones de dichos enfoques teóricos en el Plan Maestro y sus estructuras conexas, para luego presentar el impacto que han tenidos estas políticas públicas en las poblaciones vulnerables que quieren beneficiar. Se concluye con algunas recomendaciones sobre las potencialidades de estos equipamientos en la búsqueda de una calidad de vida mejor para los entornos urbanos.
Palabras clave: cementerios, conservación de monumentos, equipamiento urbano, planificación urbana, uso de la tierra.
Abstract: This article presents an analysis of the public policy of land use planning in Bogotá, taking as a case study its Master Plan of Cemeteries and Funeral Equipment to demonstrate the potential to contribute to an environmentally sustainable human development that the transformation of these infrastructures has. For its elaboration a critical - analytical methodology was followed that in a first stage contrasts a conceptual framework elaborated from the environmental epistemology raised by authors like Enrique Leff and Boaventura de Sousa Santos with the orientation of the territorial ordering in Bogotá; in a second stage, it describes repercussions of this contrast in the proposal of funerary equipment within the framework of the Master Plan and its related structures. After these stages, the public policies on the subject were followed up to establish the impact they have had on behalf of the vulnerable populations they seek to benefit, to conclude with some recommendations on the potential of these equipment in the search for a better quality of life for urban environments.
Keywords: cemeteries, preservation of monuments, urban equipment, urban planning, land use.
Resumo: Este artigo apresenta uma análise da política de gestão territorial em Bogotá, tendo como estudo de caso o Equipamento Funerário para demonstrar o potencial que a transformação desta estrutura tem de contribuir para um desenvolvimento humano ambientalmente sustentável. Para o seu processo usamos uma metodologia crítica - analítico que, numa primeira fase contrasta um quadro conceitual desenvolvido a partir de a epistemologia ambiental levantada por autores como Enrique Leff e Boaventura de Sousa Santos sob a orientação de planejamento do uso da terra em Bogotá, para uma segunda ênfase nas repercussões desse contraste na proposta de equipamentos funerários no marco do Plano Diretor e de suas estruturas relacionadas. Após estas etapas segui-lo foi feita políticas públicas no campo para estabelecer o impacto que tiveram o benefício de populações vulneráveis que procuram beneficiar, para finalizar recomendações sobre o potencial desses recursos em busca de uma melhor qualidade de vida para ambientes urbanos.
Palavras-chave: cemitérios, preservação de monumentos, efeitos de atividades humanas, equipamento urbano, planejamento urbano, uso do solo
Résumé : Cet article présente une analyse de la politique publique d’aménagement du territoire à Bogota en prenant comme exemple son plan directeur pour les cimetières et les équipements funéraires afin de démontrer le potentiel de contribution au développement humain durable du point de vue de l’environnement découlant de la transformation de ces infrastructures. Pour son élaboration, on a suivi une méthodologie d’analyse critique qui, dans un premier temps, contraste avec le cadre conceptuel élaboré à partir de l’épistémologie environnementale évoquée par des auteurs tels que Enrique Leff et Boaventura de Sousa Santos avec l’orientation de l’organisation territoriale à Bogota. Dans un second temps, il décrit les répercussions de ce contraste dans la proposition d’équipements funéraires dans le cadre du Schéma Directeur et de ses structures associées. Après ces étapes, les politiques publiques en la matière ont été suivies pour établir l’impact qu’elles ont eu sur les populations vulnérables qu’elles cherchent à exploiter, pour aboutir à des recommandations sur le potentiel de ces équipements dans la recherche d’une meilleure qualité de vie. La vie en milieu urbain.
Mots clés: cimetières, préservation des monuments, équipement urbain, urbanisme, utilisation des sols.

Andrea Morpurgo, Il cimitero ebraico in Italia: Storia e architettura di uno spazio identitario, Macerata: Quodlibet, 2012, 215 pp.

Andrea Morpurgo, architetto e storico dell'architettura, passa in rassegna dal Medioevo al ventesimo secolo la storia del cimitero ebraico in Italia. Il tema principale del libro, come indica il sottotitolo, è l'importanza del cimitero come spazio per l'espressione dell'identità ebraica. La lettura non richiede conoscenze pregresse e, inoltre, vengono definiti concetti di base quali cosa sia una sinagoga o un ghetto. Il libro riassume, a secondo degli argomenti trattati nei diversi capitoli, la storia degli ebrei d'Italia: vengono descritte le condizioni sociali e politiche della popolazione ebraica, il rapporto tra ebrei e cristiani e lo sviluppo e consolidamento dell'identità ebraica. La ricerca è basata in gran parte sulla letteratura e la stampa ebraica italiana del periodo, ma è evidente che l'autore ha anche condotto un approfondito lavoro di ricerca, come dimostrano le note che rimandano a documenti conservati in ventisette archivi.
Il centro della riflessione riguarda il periodo che va dalla fondazione dello stato italiano moderno, nel 1861, fino al ventennio fascista. Dopo un breve capitolo introduttivo sul periodo pre-moderno, si arriva all'era moderna, a partire dall'invasione dell'Italia da parte dell'esercito napoleonico, per poi approfondire la rilevante questione della cristallizzazione dell'identità ebraica moderna. Il terzo capitolo è dedicato alle moderne sinagoghe (Torino, Firenze, Milano, Roma e Trieste), che furono per lo più realizzate in stile orientale. Morpurgo passa in rassegna la storia della progettazione e della costruzione degli edifici, senza trascurare le sinagoghe meno conosciute che furono realizzate nella seconda metà del diciannovesimo secolo. Vengono inoltre confrontate le nuove sinagoghe realizzate in Italia con quelle di altri paesi europei, come ad esempio Germania e Francia.
Tra le rivoluzioni che caratterizzarono il diciannovesimo secolo vi fu anche quella relativa all'atteggiamento verso l'istituzione cimitero. Molti paesi sostituirono le aree di sepoltura, fino ad allora situate vicino alle chiese cittadine, con nuovi grandi cimiteri pubblici costruiti fuori dalle mura della città. Dal quarto al settimo capitolo il libro descrive quindi le storie dei cimiteri ebraici in Italia: le nuove aree di sepoltura di antiche comunità ebraiche (Trieste, Firenze, Livorno), i cimiteri ebraici situati all'interno dei cimiteri comunali (Torino, Genova, Roma, Modena), i cimiteri edificati da parte di nuove o risorte comunità (Bologna, Milano, Napoli) ed infine i cambiamenti che subirono i cimiteri di antiche comunità (Ancona, Venezia, Ferrara). Questi capitoli sono accompagnati da numerose illustrazioni e disegni, che chiariscono in particolar modo le questioni di carattere architettonico dei vari progetti.
I cambiamenti introdotti dagli ebrei d'Italia nelle modalità di sepoltura a partire dal diciannovesimo secolo sono il tema dell'ottavo capitolo. In particolare viene analizzata l'importanza di tali mutazioni riguardo alla formazione della moderna identità ebraica, in costante equilibrio tra la preservazione della tradizione e l'adattamento allo spirito dei nuovi tempi di integrazione e talvolta di totale assimilazione nella società. Il capitolo si conclude occupandosi dei cambiamenti nel disegno delle lapidi, delle iscrizioni e degli apparati decorativi.
Il nono capitolo tratta delle ostilità mostrata dai cristiani verso i funerali degli ebrei, che spesso si tramutavano in vere e proprie manifestazioni di violenza. Morpurgo sottolinea come i cimiteri ebraici e i riti di sepoltura furono “disturbati“ non solo nel periodo pre-moderno, ma anche nel periodo successivo all'unificazione dello stato italiano e naturalmente durante il periodo fascista.
Il libro termina con un catalogo dei cimiteri ebraici presenti sul territorio italiano, divisi per regione e organizzati in ordine alfabetico. Le voci includono dettagli sulla posizione del cimitero e un riassunto della sua storia. Una ricca serie di illustrazioni, mappe e un lessico di termini ebraici concludono il libro.
Il libro di Morpurgo pur non essendo uno studio completo e definitivo rappresenta tuttavia il primo tentativo di riassumere l'argomento, e raggiunge questo obiettivo attraverso un linguaggio chiaro, semplice ed una metodologia di ricerca encomiabile.

Prof. David Malkiel
Full Professor, Department of Jewish History, Bar Ilan University (Israel)

Cemeteries in densifying cities are undergoing a shift into spaces used both for the dead and by the living; this in turn calls for a more nuanced approach to planning. Using Oslo and Copenhagen as cases, this paper explores why both cities recently developed strategies for cemetery planning and management. In analyses of the written policy strategies and interviews with ten experts working with the cemeteries, we observe that both municipalities share many reasons, including a growing demand for green urban spaces, cemeteries' recreational potential and increasing diversity of burial practices and memorial forms. The policymakers and practitioners in both cities recognise the spiritual or "philosophical" aspects of the cemeteries, which distinguish them from other green spaces and direct attention to a need for a specific management strategy. Our findings contribute to a more nuanced understanding of cemeteries as a special type of green space and can hopefully inspire practitioners in other densifying cities.

We present results, analyses, and an in-depth historical contextualization of the fieldwork undertaken in 2012 and 2013 at the Kindoki site in the Lower Congo (DRC). This site is linked to Mbanza Nsundi, one of the Kongo Kingdom's provincial capitals, which turns out to be archaeologically 'elusive'. Pinpointing its location proved to be particularly challenging. To this end, a historically informed survey methodology was applied that has rarely been implemented on such a scale in Central Africa before. We combined a strategy * Koen Bostoen

Cremation is a complex and variable fiery technology. Across the human past and present, fire has been variously deployed to transform the dead in a range of spatial and social contexts. Often operating together with other disposal methods, cremation has risen and fallen in popularity in association with many shifts in mortuary practice since the Stone Age (Cerezo-Román & Williams 2014;Williams et al. 2017).Yet ‘cre- mation’ is far more than just the fiery dissolution of the human cadaver: in the human past and present it is often part of a multi-staged mortuary process that can afford a range of distinctive spatial and material possibilities for the translation and curation of the ‘cremains’ or ‘ashes’ together with a range of other mate- rial cultures and substances. By rendering cadavers fragmented, shrunken, and distorted, burning bodies not only denies decomposition and speeds corpse transformation, it renders the dead portable and partible. In a range of subsequent post-cremation practices and beliefs, ‘ashes’ from pyres can be considered a versatile mnemonic and numinous substance which might be consigned to graves and tombs, but also readily strewn over land and water or integrated into above-ground architectures and portable material cultures. Hence, not only does cremation involve fiery transformation, it facilitates the creation of varied and distinctive landscapes of death and memory through the deposition and commemoration of the dead in which ashes facilitate remembering and forgetting through their presence and their staged absence.

Few direct clues exist to the everyday lives and beliefs of ordinary Jews in antiquity. Prevailing perspectives on ancient Jewish life have been shaped largely by the voices of intellectual and social elites, preserved in the writings of Philo and Josephus and the rabbinic texts of the Mishnah and Talmud. Commissioned art, architecture, and formal inscriptions displayed on tombs and synagogues equally reflect the sensibilities of their influential patrons. The perspectives and sentiments of nonelite Jews, by contrast, have mostly disappeared from the historical record. Focusing on these forgotten Jews of antiquity, Writing on the Wall takes an unprecedented look at the vernacular inscriptions and drawings they left behind and sheds new light on the richness of their quotidian lives. Just like their neighbors throughout the eastern and southern Mediterranean, Mesopotamia, Arabia, and Egypt, ancient Jews scribbled and drew graffiti everyplace--in and around markets, hippodromes, theat...

Focusing on the verbal rather than the visual elements of early and more modern headstones in eastern Nova Scotia and Cape Breton, this essay will comment on a selection of Gaelic headstone inscriptions, highlighting such elements as word choice (whether secular or religious), cemetery location, time period, and the deceased’s background. Despite the striking paucity of Gaelic examples, it is our objective to discuss why Gaelic had a limited presence in Nova Scotia’s pioneer Scottish immigrant cemeteries and to demonstrate how these cemeteries were contested sites, which mirrored ongoing tensions between assimilation and cultural retention. In sum, this article will assess the importance of cemeteries as material articulations of language use and language maintenance among Nova Scotia’s diasporic Scots, set against the wider background of their struggles, aspirations, and shared values.

Vaška situla ni bila najdena na ledini Nad lazom, kot navaja strokovna literatura od leta 1981dalje, ampak blizu groba vojščaka z dvogrebenasto čelado, ki je bil izkopan 11. 8. 1881 na ledini, ki jo Davorin Vuga imenuje Ronkarjeve drage in leži že tik pod železnodobno naselbino. Najstarejša omemba odkritja izvira s konca marca 1882. Najditelju Janezu Grilcu je kustos Kranjskega deželnega muzeja Dragotin Dežman zanjo odštel 18 goldinarjev in 30 vinarjev, v Slovenskem narodu pa je bila njena vrednost naslednje leto ocenjena na 18.000 goldinarjev. Čeprav se v novejši literaturi pojavlja datacija na konec 6. ali začetek 5. stoletja pr. n. št., je bila tako kot vsi drugi v podobnem slogu okrašeni predmeti (zlasti situle in pasne spone) izdelana v 5. stoletju oziroma v mlajšem delu certoške stopnje, kot je jasno pokazal Stane Gabrovec v petem zvezku Prazgodovine jugoslovanskih dežel (Praistorija jugoslavenskih zemalja 5, Željezno doba, Sarajevo 1987).
France Stare je leta 1955 v svojem katalogu Vače grobu z vaško situlo pripisal dve napačni zapestnici. V resnici je bila poleg situle ena sama, ki jo je Dežman leta 1883 tako natanačno opisal, da jo je bilo možno brez težav določiti. Gre za odlomek votle spiralne zapestnice, okrašene s snopi prečnih vrezov. Ta podatek je pomemben, ker so prav v mlajšem delu certoške stopnje nekateri vojščaki nosili po eno narokvico, zapestnico ali nanožnico.

As Howard notes, 'heritage can be regarded as anything that someone wishes to conserve', while, according to Lowenthal, 'heritage expands especially because more people now have a share in it'. What is it, then, that we conserve in our cemeteries and that we wish to share with our public? What aspires to be the cultural heritage of cemeteries? This paper critically reflects on the cultural heritage of cemeteries, commenting on the financial results, content, products, and strategies of the public engagement that follows. In cemeteries that are more open to the wider public, we will see that their important memorial monuments are well-conserved and that their natural environment is well-maintained. We will also find museums and museum-shops, while we will have the chance to attend themed tours and take part in various other events. However, does this whole heritagization of the cemetery express the 'spirit of the place', or does it just express the infinite possibilities of the cemetery as space? In other words, do all these manage to deliver to the public the theme of death and to showcase the special identity of burial places? By simply acting at the behest of the heritage cult and cultural marketing, what we seem to produce is a 'dissonant heritage' and this is indeed a 'heritage at risk'. This is why it is time to assess our strategies and collectively reflect on the cultural heritage of cemeteries, not just as managers or academics, but also as the dedicated public of cemeteries. This presentation and interpretation of modern cultural activities in cemeteries is mainly based on the study of primary sources (interviews with cemetery representatives, field research, archival research), that were collected during the summer of 2016 on four UK cemeteries, as well as on data collected from various European cemeteries, which I have visited the past five years. Finally, based on the interpretation of the collective data, possible ways to wade through the contradictions of the cultural heritage of cemeteries are proposed.

Сегодня Всехсвятский храм возле метро Сокол является одним из самых доходных в Москве. При это о том, что в XVIII-XIX вв. он служил усыпальницей грузинской аристократии, ныне почти не помнят из-за неоднократных изменений его интерьера и произошедшего в 1981-м сноса прилегающего погоста. Анализ сохранившихся описаний и характеристики нескольких уцелевших надгробий позволяют составить – пускай дискретное – представление о том, каким был облик некрополя внутри храма и возле его стен. Данные же из метрических записей дают дополнительную информацию о социальном составе погребённых, а систематизация эпитафий позволяет понять, каким было их функциональное предназначение.
Nowadays the church of All Saints near subway station Sokol is one of if not the most profitable in Moscow. Due to the numerous changes of its interior and the demolition (partly removal) of the churchyard in 1981, the fact that this church located in XVIII-XIX centuries in the namesake village of Moscow county, had been also the necropolis for Georgian nobility, was deleted from the public memory. An analyze of archival descriptions and features of a very few remained tombstones enables to create – even discretely – the perception of how the cemetery looked like inside the church and around its walls. The data from the metric books of the parish provides us with an additional information about social accessory of the buried people, while the systematization of epitaphs shows its functional purpose.

English Version.
En este texto se hace una breve introducción al patrimonio cultural funerario, su contenido y características, así como al proceso de reconocimiento institucional del mismo, que todavía es incompleto. Se presta atención al papel de las empresas de servicios funerarios como gestores patrimoniales.
Este trabajo se ha realizado en el marco del proyecto I+D “La construcción de la identidad europea y los extranjeros durante el siglo XVIII en la Monarquía hispánica: Líneas de continuidad y análisis comparativo” (referencia: HAR2014-53024-P), financiado por el Ministerio de Economía y Competitividad del Gobierno de España con subvención PGE.

The First World War was a landmark in modern Balkan history since it created the largest battlefront seen until then in the region, destroyed the Ottoman Empire, strengthened nation states and created millions of refugees. One of the least recognized geno cides worldwide, the Armenian genocide, took place during this war. Ιt was not only a destructive war, but also a creative one since the forces that took part in it (the Entente and the Central Powers) created road and rail networks, improved provision of health care, drained marshland, introduced new methods of production, etc. For the first time, official military cemeteries were created in the Balkan region, in order to pay tribute to the dead of the war. The purpose of this paper is to present the work of the British regarding the care for their dead soldiers, namely the crea tion, the creation and the conservation of permanent military monuments and cemeteries of the First World War in Greece.

A unique cemetery typology evolved in the secular kibbutz, the communal agricultural settlement that developed in Palestine in the 1920s.  In contrast to the traditional Jewish cemetery in which the planting of trees was taboo, the kibbutz cemetery was designed as a lushly planted garden. It was an intimate space frequently sited strategically to overlook the regional landscape. Here traditional Jewish mourning rituals were recast in a secular setting defined by a new landscape of gardens and groves, creating a secular alternative to the normative, religious cemetery. This essay examines the performance of the cemetery in kibbutz culture by focusing on their landscapes-- as an everyday practice as well as a discursive framework-- in creating a new secular Jewish bereavement culture. Landscape is defined here not only as a text that expresses certain ideological narratives, but also as a spatial medium and material site understood through the lens of everyday practices and embodied experience.  The landscape was a significant agent in strengthening the sense of identity and belonging by the construction narratives of home and “homeland.”  Two landscape mechanisms are discussed: the reconception of the cemetery as an everyday garden located in proximity to the settlement, and the siting of the cemetery in relationship to the regional landscape.  The cemetery-as-garden model contravened the traditional separation of the Jewish cemetery from the settlement, as well as the taboo on planting. Its everyday quality was intended to normalize death and make it an integral part of life. The cemetery’s hilltop location connects the intimate space of the cemetery to a larger symbolic landscape through the use of iconic views to the regional landscape. Through these mechanisms, the paper will explore how the landscape was used, in material and symbolic ways, to take the place of religious narratives and traditions.

The development of efficient preventive and planned maintenance’s plans,
about ‘coherent groups’ of built Heritage (castles, villas, churches, monumental cemeteries, etc.), is becoming increasingly necessary.
Ecclesiastic Heritage represents a large share of built cultural assets, that
shows a growing difficulty of management, because of the substantial number of oratories, chapels, parish churches, widespread on Italian territory and the  inadequate available resources. They belong to the ‘minor’ cultural heritage, the most weak category in term of preservation: they have less visibility and possibility to receive public funding.
In contrast to civil architecture, both popular (hamlets, rural villages) and
noble (castles, villas), the ecclesiastical built Heritage cannot often easily be reused with another destination and this could lead to a scarcity of interest in it.
Monumental cemeteries also are at risk, because they present critical situations like the lack of heirs, who take care of graves, and employees not adequately educated in order to improve maintenance and preservation. However, their relation with historical, artistic and religious routes permits their valorisation.
At last, if the lack of adequate funding does not facilitate restorations, the
development of guidelines and the fulfilment of recommendations of maintenance represent a sustainable approach to the preservation of a large part of architectural heritage, reducing management costs and maintaining constant buildings performances.

https://www.tiki-toki.com/blog/entry/ne-gravestones/

We are pleased to feature a very unique timeline this month about New England Gravestones and the Iconography of Death which was created by Robin Ness (@rwness) of Brown University.

The timeline shows how the iconography of gravestones changed from the 1600s to the very early 1900s in New England (the northeastern part of the United States) using examples from the creator's ancestors.

Using Tiki-Toki's category band view, stories are categorized into key events and locations (Massachusetts, Merrimack Valley and Maine). The format the timeline creator chose makes browsing the content very intuitive, not to mention that the stories include great images and well-researched, informative text.

So take a moment and explore the timeline - you may come away with a new appreciation for iconography on gravestones!

Summary and Conclusion - In July 2021, the Ministry of Government and Consumer Services tabled a consultation paper seeking feedback to inform potential proposals for changes to the Funeral, Burial and Cremation Services Act, 2002 (FBCSA) and/or its regulations. The FBCSA and its regulations set out certain requirements for Ontario's bereavement sector. The Ministry's consultation paper also seeks to address recommendations made by the Auditor General in a recent report as well as concerns raised by bereavement sector stakeholders. We are pleased to have this opportunity to submit comments as part on consultations on reforming the FBCSA and its regulations and other related legislation and policies.

This brief addresses numerous aspects of the current regime governing cemetery and bereavement operations. However, our focus is on potential use of conservation burial reserves (CBRs) as a means to address neglected or abandoned cemeteries and potential other additional cemetery closure order application requirements, raise funds, provide consumers with a wider range of choices at more affordable prices, increase greenspace in communities for its many physical and mental health benefits, and simultaneously promote conservation of lands for wildlife and plants in urban and rural areas in Ontario.

David McRobert is an environmental lawyer based in southern Ontario, and Adjunct Professor. David served for sixteen years as In-House Counsel and Senior Policy Advisor at the Environmental Commissioner of Ontario. In the past 11 years, he has worked with numerous clients on a range of topics including environmental defence work, wireless radiation safety, air pollution, water pollution and chemical sensitivity. David has a B.Sc. in Biology and a Masters in Environmental Studies in Biological Conservation from York U. He graduated from Osgoode Hall Law School, undertook graduate law studies and was admitted to the Ontario Bar in 1990. David taught law to undergraduate and graduate students at York University, Osgoode Hall Law School, the University of Toronto and Humber College between 1988 and 2012. He has published more than 30 books and reports and dozens of journal articles and articles. Book titles include Risky Business: A Guide to the Use, Handling and Transportation of Asbestos (2012) and My Municipal Recycling System Made Me Fat and Sick (2012).

Angela Dittrich begins her second year as a Masters in Environmental Studies and law (MES/JD) student at York University and Osgoode Hall Law School in Sept. 2021. She also is completing a Business and the Environment graduate diploma from the Schulich School of Business. Angela has a B.Sc. in Integrated Science from McMaster University. Her current research analyzes extended producer responsibility (EPR) approaches across North American jurisdictions with a focus on environmental impacts, economic impacts, and metrics used to determine program efficacy.

The monograph presents the settlement of north-eastern Slovenia during the Late Bronze Age. It is divided into three parts. The first brings an analysis of the settlements, cemeteries, hoards and stray finds, i.e. all the structures that define the cultural landscape. The analysis shows a relatively dense habitation in the Early Bronze Age, followed first by a lull and then a peak, with the settlement network becoming densest towards the end of the second millennium BC.

This is followed by a discussion on the typochronology of the pottery from the Bronze Age settlements at Ormož, Ptuj and Gornja Radgona.

The last chapter of the first part offers an overview of the Late Bronze Age in north-eastern Slovenia and presents the living conditions, the process of forming centres, the economic basis as well as the contacts with distant places.

The second and third parts of the book present the field investigations and finds from Grajski grič in Ptuj and Grajski hrib in Gornja Radgona. These two important hilltop settlements represented, together with the fortified settlement at Ormož, important Bronze Age centres in the settlement network of north-eastern Slovenia.

TI VSEM ŠEPEČEŠ ISTI MOLK: VOJAŠKI GROBOVI V RUŠAH IN OKOLICI Ti mati tiha, zemlja črna, pravična nizkim in visokim; pod plaščem temnim in globokim, v okviru cvetja ali trna − ti vsem odpiraš isti dom. Pa naj so v zibel jim šumeli Karpati ali Karavanke, pa naj kavkaške so seljanke prepevale jim ob zibeli − ti vsem šepečeš isti molk. /…/ Silvin Sardenko, Mati vseh mrtvih Uvod N a posameznih krajevnih pokopališčih se danes tu in tam še najde osamljen in pogosto zapuščen grob. Le malokdo še ve, da je tam našel poslednji počitek mož, ki je bil aktivno udeležen v kolesje prve svetovne vojne. O teh grobo-vih v zaledju, na vaških in mestnih pokopališčih je bilo doslej le malo napisanega. Pričujoči prispevek zato poskuša v grobem predstaviti, kako so v času vojne in po njej skušali skrbeti za potrebno pieteto do padlih in umrlih vojakov ter vojnih ujetnikov, ki so bili pokopani na krajevnih pokopališčih ter hkrati spodbuditi še druge raziskovalce in ljubitelje zgodovine k načrtnemu nadaljnjemu raziskovanju tovrstnih vprašanj. »Mi venčamo grobe« in vojna 1914-1918 Februarja 1914 so oglasi v slovenskem časopisju vabili v kino Ideal. Na sporedu so bile eno uro trajajoče kino predstave z naslovom S fotografičnim aparatom na bojišču. Prikazovali so boje med Bolgari in Grki, v katerih so poleg spopadov in naskoka kavalerije prikazovali tudi ranjence, padle in vojaška pokopališča. 2 Le ma-lokdo od obiskovalcev teh predstav je takrat slutil, da bo vse to in še več čez nekaj mesecev videl in doživel tudi sam. Ob izbruhu prve svetovne vojne julija 1914 je med vojaštvom cesarske armade še tlelo navdušenje in upanje, da bo vojna krat-1 Miha Šimac, dr., asistent, Teološka fakulteta, Katedra za zgodovino cerkve in patrologijo. 2 Slovenec, 9. 2. 1914, str. 4.

Em Portugal, nunca as artes do ferro foram tão expressivas e diversificadas como na segunda metade do século XIX. Paralelamente, assistia-se no nosso país ao auge do fenómeno do cemitério romântico, contexto em que foram executadas algumas das melhores obras oitocentistas em ferro fundido e em ferro forjado. Neste trabalho, abordam-se alguns exemplos paradigmáticos da influência de modelos internacionais nestas obras em ferro, especialmente modelos franceses. É também explicitado como o gosto particular de cada encomendador poderia transformar um conjunto de módulos de gosto internacional numa obra irrepetível e, por vezes, inusitada.

Palavras chave: ferro fundido, cemitérios, estampas, Romantismo

Бакалаврская программа Медиа и коммуникация Спец. Визуальная культура и креативные индустрии ВАЛЕРИЯ ГЛИНСКАЯ Студент II курса ВИРТУАЛЬНОЕ КЛАДБИЩЕ КАК СОВРЕМЕННАЯ ФОРМА ПРАКТИК МЕМОРИАЛИЗАЦИИ КУРСОВАЯ РАБОТА Руководитель работы: Магистр гуманитарных наук Анастасия Денищик Вильнюс, 2014 ВВЕДЕНИЕ Феномен памяти, в еѐ культурно-антропологическом аспекте, и практики мемориализации могут многое сказать о той или иной культуре: то, что именно мы хотим помнить и каким образом конструируем сам образ запоминаемого объекта, зависит от того, как люди «воображают о самих себе», то есть от их убеждений, взглядов на те или иные события, идеологий, принадлежности к тем или иным группам и так далее, а также от характеристик того общества, в которое они включены. Можно сказать, что современное общество в основном характеризуется такими понятиями, как коммодификация, дифференциация, глобализация, технологизация, коммуникация. Все эти понятия не возможно разбирать и рассматривать сами по себе, их никогда нельзя увидеть в обществе как таковые. Однако, они находят прямое отражение и, в тоже время, непосредственно влияют на повседневные практики: образуя новые, или же преображая имеющиеся. В своей работе я хочу рассмотреть современные практики мемориализации, одной из характеристик которых является перенесение самой памяти в онлайнпространство, которое теперь в некотором роде становится «местом памяти» [17]. Такие элементы памяти и запоминания как фото, тексты, видео уже давно являются привычными в виртуальной реальности, чего нельзя сказать о другом, немаловажном элементе практик мемориализации -кладбище. Кладбище является одним из главных «атрибутов» памяти об умершем человеке. Появление виртуальных кладбищ -это новый, актуальный для рассмотрения феномен, который не только позволяет «проследить» процесс трансформации форм практик мемориализации, но и показывает изменения в отношении к памяти об умершем, способах конструирования его образа, а, следовательно, и к смерти как таковой. Проблема исследования, таким образом, -это выявление специфических особенностей практик мемориализации, посредствам исследования нового феномена, виртуального кладбища, в частности, его структуры. Я хочу рассмотреть, что именно и каким образом «размещается» на виртуальных кладбищах (фотографии, нарративы, комментарии, «подарки» умершим и пр.), как это соотноситься с феноменом памяти об умершем (и феноменом памяти в целом), и каким образом влияет на конструирование его идентичности (образа). При рассмотрении нарративов я буду пользоваться методом дискурсного анализа, преимущество которого заключается в том, что я смогу сконцентрироваться на «внутренних смыслах» самого текста, не исследуя через него «путь к какой-то другой действительности». [3] А для разбора фотографий семиотическим.

The Most Holy Trinity Church of Balic-Balic, Sampaloc, Manila, stands on the former sacred ground of Cementerio Balic-Balic (1890-1918) built by Friar Ramon Caviedas OFM (*1849-1918). This book, the first of a two book project, attempts to situate the history of the Most Holy Trinity Church within the context of Fr. Ramon's life and Sampaloc's Franciscan heritage. This study includes archival, photographic, and cartographic materials about Sampaloc's beginnings as a Franciscan convent in 1613 climaxing with the Battle of Balic-Balic during the Philippine American War (1899) and the closure of Manila's Spanish colonial cemeteries (1913-1918).

Burial sites are a reflection of a culture and the evolution of a society over time. It contains a record of tangible and intangible cultural expressions in the landscape and reflects the city layout and society's values and economic disposition.

Rapid population growth, urbanization challenges the and resultant pressures on land caused space efficiency and the economic value of land to become primary determinants of the nature and location of new burial sites as well as the fate of burial sites reaching capacity. The result is monotonous burial sites expelled to cheap land on the outskirts of the city where the dead is left to decay in sterilized solitude amidst industry and landfill site. Ritual and visitor experience no longer shapes the landscape, but is accommodated if space and budget allows. On the other hand centrally located burial sites that reached capacity fall prey to commercial and other developments. Although burial sites are protected by heritage legislation in South Africa, it is often required that only a representative sample of the grave markers be fenced fenced off where it will be conserved out of context in its uncomfortable relationship with the new development. It is only when a burial site becomes an integral part of community life and their immediate environment that people will content for the protection of it.

This paper argues that the future inclusion of burial sites as part of the heritage landscape is at the mercy of a modern multicultural society's disposition toward death and the ability of built environment professionals to influence this disposition. It also critically consider the value of partial preservation of burial sites where partial preservation divorces architectural elements from spatial layout, ritual and contextual influences. The obvious and tangible symbolic elements are typically protected while meaning and identity is lost.

Mined landscapes represent the exploitation of earth’s resources, but they also provide evidence for the unequal power relations and changing attitudes to resource use (including both geology and human beings as resources) within mining communities and their surrounding political and economic contexts. This study explores the impacts that gold mining has had on the landscapes of Johannesburg, South Africa, with particular reference to how land used for Black mine workers’ cemeteries was reclaimed and used to store mine waste. The study describes how the uncovering of an early-20th century cemetery site beneath a mine waste dump poses questions on the meaning and significance of the dead in the urban industrial landscape. The deliberate burial and then accidental rediscovery of these bodies some 100 years later is a significant metaphor for the reinterpretation of racialized urban landscapes in South Africa.

MEMORIAL EARTH PARK ©
AN ENVIRONMENTALLY SUSTAINABLE PUBLIC SPACE, SYNTHESIZING BURIAL MOUNDS, FAMILY TREES AND HUMAN BODY COMPOSTING IN NORTH TEXAS

Gregory Alan Craig, PLA, LEED AP BD+C, MLA
The University of Texas At Arlington, 2019
Supervising Professor: Dr. Diane Jones Allen

Over the next 30 years, the population growth in North Texas will place increasing demands on our urban infrastructure and natural resources, while reducing our available public land and open space. Impacts from expanded urban development will decrease our tree canopy coverage, reduce air & water quality and increase impervious surfaces, urban heat island effects and storm water flooding. Environmental sustainability is critical to combat the negative impacts of future growth in North Texas.
The memorial landscape is a landscape of tremendous cultural significance in America (Wasserman, 1998) , but the two most traditional means of disposing of human remains are not sustainable, have significant carbon footprints, impose harsh environmental impacts and consume open space that is increasingly scarce in our ever expanding urban regions. Fortunately, new green death care technologies will provide opportunities for cities to create culturally significant and enduring memorial landscape. In recent years, scientific innovations and shifting outlooks on death have bred a change in the ways Americans plan for the fate of their dearly departed, including human body composting and green burial practices that offer a more sustainable vision of death in the future.
The objective of this design thesis is to research the history, form, spiritual and symbolic nature of man-made, burial and ceremonial mounds, while investigating human body composting. The goal is to synthesize a new land-form typology and create an environmentally sustainable, memorial mound park in the North Texas region. A memorial park designed around the principles of environmental sustainability. Sustainability that goes beyond site issues and addresses the issues inherent with traditional human body disposition.

German Cemeteries in the Western Lands as the Places of Oblivion Th e cemetery is a special text of culture, made by various signifi cations, which tell us about history of the local society. German abandoned cemeteries, aft er II WW, fell into oblivion, were deliberately destroyed and surrended to destructive forces of nature. Nowadays, many of these cemeteries are subject of revaluation, are arranged, the memory of the former inhabitans restored, even by placing a commemorative plaque. In this paper – based on my fi eldwork – I would like to answer the question: why the forerly inconvenience and embarrassing heritage of the former inhabitians is now becoming a value for the local communities of the Western Lands? If it is true.

The chapter refers to non-Catholic cemeteries founded since the 18th century within today’s borders of the Turek county. The city of Turek and the Turek county is a unique place because of the presence of the remains of three cultures ‒ Catholic, Protestant and Jewish, co-existing with each other from the eighteenth century to World War II. Today, the relics of the former Protestants and Jews who live here are primarily cemeteries, located in all municipalities of the county. Unbelievable devastation of both Jewish and Evangelical cemeteries began with the outbreak of World War II. Lack of proper protection and care for these places over the next decades has contributed to progressive and irreversible damage. Due to the unsettled history between the Polish, German and Jewish people, nowadays these places are the “forgotten” or “foreign” cultural heritage. Sometimes these cemeteries still exist as well preserved, but most often they are illegible, forested and without tombstones. Some places can be identified only by the slightly visible shapes of the graves, characteristic wild vegetation, or the terrain in the form of alleys and earth ramparts.

קרן ד"ר אינגריד טאובר לחקר השואה בהונגריה ותולדות יהודי הונגריה



מלגות ופרסים


פרוייקטים מחקריים


אירועים של המכון הבין-לאומי לחקר השואה


 


ד"ר דוד זילברקלנג

נושאי הכתיבה בכרך זה של יד ושם – קובץ מחקרים מגוונים ופיזורם הגיאוגרפי גדול, אך שאלות של יחסי אנוש בתקופת השואה – בין יהודים לבני ארצם הלא=יהודים כמו גם בין יהודים לבין עצמם – הם נושא מרכזי וחוט מקשר. המאמרים עוסקים בחורבן הקהילה היהודית בסלוניקי ובית העלמין העתיק שלה בידי אנשי ממשל מקומיים וגרמנים (לאון שאלתיאל); בעדויות ראייה של יהודים בוורשה בתקופת המלחמה (לאה פרייס); בתשובות רבנים בהונגריה (יהודית קוֹניה); במחנה באיטליה (ליליאנה פּיצ'וֹטוֹ). המחברים מגיעים משש מדינות ומספקים תובנות ממגוון של נקודות מבט, כשהם מציגים הן נושאים לא מוכרים והן תיעוד חדש. מאמרי הביקורת עוסקים בממשלה הצ'כית (אנה הַייקוֹבה על יאן לַניצֶ'ק); בצרפת לפני המלחמה (מוֹד מַנדל על עמנואל דֶבּוֹנוֹ); בהולנד, בלגיה וצרפת (בוב מוֹר על פּים גריפיוּן ורון זֶלֶר); במנהלן נאצי בפולין (אביהו רונן על מרי פוּלבּרוּק) וביומן וביוגרפיה של ניצולה (דליה עופר על אביהו רונן).

לחץ כאן להזמנה



תוכן העניינים
◾מבוא


חיסולו של בית העלמין היהודי בסלוניקי, שהיה אז הגדול באירופה, התחיל בדצמבר 1942. מאמר זה הוא הראשון העוסק בהחרבה עצמה, אירוע יחיד במינו באירופה הכבושה. הוא דן בנפשות הפועלות העיקריות שעמדו מאחורי ההחלטה, בתהליך ההרס, כמו גם בשימוש שנעשה אחריו באבני המצבות ובקרקע. האירוע מספק מקרה בוחן אידיאלי לבחינת הקשר המשולש בין יהודי העיר, כוחות הכיבוש הגרמנים והאליטות היווניות המקומיות, ערב השילוחים. המחקר, שנעשה בו שימוש במסמכים שזה להם פרסום ראשון משלל מקורות, מראה בבירור כי הגורמים המקומיים שבידם היה הכוח למחות או לפעול נגד השילוחים הם-הם שיזמו והרוויחו מחיסולו של בית העלמין ובהמשך העלימו עין מגורל שכניהם היהודים.

Ever Renewing, Apotropaic Sheela-na-gigs.
The Celtic Sheela–na–gigs also Sil na gCioch (‘Sheela of the Breasts’) or
Sile i n-a-giob (‘Sheela on her hunkers’) (GR: 58) are rock carvings of goddesses with skeletal faces, bent knees and in full iconic genital display. They are frequently found on entrances to medieval churches, cemeteries, and public buildings. Although most frequently associated with Ireland (100 plus), Sheela–na–gigs are also found throughout Europe including England and Scotland (40) but less often in Germany, France, and Spain. (SDG: 211; SNG.) The dates of origin vary, but Etienne Rynne believes the earliest Celtic find is from Saarland, Germany, c. 400 BCE. (PCBS: 190.)

En el seno de nuestra más profunda memoria, casi todas las piedras hablan y cuentan historias importantes, aunque generalmente se trate de historias oficiales; el pueblo parece poder expresarse poco, y lo hace prácticamente sólo cuando entierra a sus difuntos: la inscripción fúnebre es a menudo la única ocasión literaria importante en la vida de la mayoría de los individuos. Lo testimonian las infinitas dedicatorias poéticas o poetizantes inscritas sobre las tumbas privadas, incluso de gente que ha tenido poca familiaridad con la literatura y la escritura a lo largo de su trayectoria vital.