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- Kaliff, Anders, et al.
(författare)
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Kremation och kosmologi : en komparativ arkeologisk introduktion
- 2013
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Bok (övrigt vetenskapligt/konstnärligt)abstract
- Cremation and Cosmology – A Comparative Archaeological Introduction aims to synthesise in an easily accessible style the current state of cremation research and some of the recent interpretations providing new understandings of the past. Since cremation is a highly complicated technological and cosmological process and ritual, part 1 emphasises what has shaped and restricted most of the Western perceptions of cremation. The Christian hell and its torturing fires, Hindu cremations along holy rivers in Nepal and India, and the ancient Vedic traditions have all to various degrees constructed images of what a cremation is, including our understanding of cremation in the past. This comparative part is stressed not only because it is important knowledge in itself, but also because it is a good point of departure for approaching the past and exploring new interpretations of funerals in general and cremations in particular, which have no ethnographic parallels. With mainly examples from Scandinavian Bronze- and Iron Age, in part 2 a wide range of cremation contexts are analysed from different perspectives highlighting new approaches to the materiality of death. A central theme throughout the book is that cremation is not one, but many funeral practices. By stressing this unique character of cremation compared to other burial practices, cremation as a ritual opens up a wide range of opportunities within the sphere of death, which can be studied archaeologically. As such, this book is intended to be an introductory and coarse book for archaeological students studying death and cremation, but hopefully it may also have interest and relevance beyond the archaeological circles.
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- Oestigaard, Terje, 1973-, et al.
(författare)
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Cremation, Corpses and Cannibalism : Comparative Cosmologies and Centuries of Cosmic Consumption
- 2017
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Bok (övrigt vetenskapligt/konstnärligt)abstract
- Death matters and the matters of death are initially, and to a large extent, the decaying flesh of the corpse. Cremation as a ritual practice is the fastest and most optimal way of dissolving the corpse’s flesh, either by annihilation or purification, or a combination. Still, cremation was not the final rite, and the archaeological record testifies that the dead represented a means to other ends – the flesh, and not the least the bones – have been incorporated in a wide range of other ritual contexts. While human sacrifices and cannibalism as ritual phenomena are much discussed in anthropology, archaeology has an advantage, since the actual bone material leaves traces of ritual practices that are unseen and unheard of in the contemporary world. As such, this book fleshes out a broader and more coherent understanding of prehistoric religions and funeral practices in Scandinavia by focusing on cremation, corpses and cannibalism.
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- Oestigaard, Terje, 1973-
(författare)
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Water
- 2011
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Ingår i: The Oxford Handbook of the Archaeology of Ritual and Religion. - Oxford : Oxford University Press. - 9780199232444 ; , s. 38-50
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Bokkapitel (refereegranskat)abstract
- Water in the archaeology of ritual and religion includes water as a perspective and water as empirical data. The life-giving waters in society and religion are the fresh waters in their many facets in the hydrological cycle. Water is always in a flux. The fluid matter changes qualities and capacities wherever it is, and it always takes new forms. This transformative character of water is forcefully used in ritual practices and religious constructions. Water represents the one and the many at the same time, and the plurality of ritual institutionalizations and religious perceptions puts emphasis on water’s structuring principles and processes in culture and the cosmos. Water is fundamental in many ritual practices and to conceptions of the divinities and cosmos in prehistoric religions, and consequently the study of water in ritual and religion may reveal insights into both what religion is and how devotees perceive themselves, the divine spheres, and their own religious practices and rituals. The pervasive role of water-worlds in society and cosmos unites micro and macro cosmos, creates life, and legitimizes social hierarchies and religious practices and beliefs. Water is a medium which links or changes totally different aspects of humanity and divinities into a coherent unit; it bridges paradoxes, transcends the differenthuman and divine realms, allows interactions with gods, and enables the divinities to interfere with humanity. Water is a medium for everything—it has human character because we are humans; it is a social matter but also a spiritual substance and divine manifestation with immanent powers; and, still, it belongs to the realm of nature as a fluid liquid. The hydrological cycle links all places and spheres together, and water transcends the common categories by which we conceptualize the world and cosmos (Tvedt and Oestigaard 2006). The religious water-worlds, cosmologies, beliefs, and ritual practices are evident in the archaeological record, mythology, and written sources. Hence, it is necessaryto identify different types of water, the particular qualities associated with each of them,and how water materializes as religious and ritual structures, practices, and beliefs.
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| 7. |
- Oestigaard, Terje, 1973-
(författare)
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Cosmogony
- 2011
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Ingår i: The Oxford Handbook of the Archaeology of Ritual and Religion. - Oxford : Oxford University Press. - 9780199232444 ; , s. 76-88
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Bokkapitel (refereegranskat)abstract
- Cosmogony as a term is derived from the two Greek words kosmos and genesis. Kosmos refers to the order of the universe and/or the universe as the order, whereas genesis refers to the process of coming into being (Long 1993: 94). Thus, cosmogony has to do with founding myths and the origin and the creation of the gods and cosmos and how the world came into existence. There are schematically several different types of cosmogenic myths classified according to their symbolic structure: (1) creation from nothing, (2) creation from chaos, (3) creation from a cosmic egg, (4) creation from world parents, (5) creation through a process of emergence, and (6) creation through the agency of an earth diver. Several of these motifs and typological forms may be present in a given cosmogenic myth-system, and these types are not mutually exclusive but may rather be used in parallel in creation ororigin myths (Long 1993: 94). There are cosmogenic myths in all religions. In the Hebrew myth, there is creation from nothing: ‘And God said. “Let there be light”; and there was light’ (Gen. 1: 3). Importantly, in transcendental religions such as Judaism, Christianity, and Islam the omnipotent god exists totally independent of its own creation (Trigger 2003: 473), but still there are cosmogenic myths. Usually, however, cosmogony refers to a divine structuring principle where cosmos and the world are not independent of its original creation, but dependent upon the outcome of the ritual relation between humans and deities for its future existence, and such religions are traditionally called cosmogenic, putting the emphasis on human rituals. Thus, there are differences between cosmogenic and transcendental religions with regards to structures of beliefs and practices. A cosmogenic religion links humans’ rituals in the present with the divine glory in the past and cosmic stability and prosperity in the future. Hence, a cosmogenic religion enables and prescribes particular types of ritualpractices which are archaeologically manifest in the material culture, and all the early civilizations have been cosmogenic (Trigger 2003: 444–5) together with the majority of prehistoric religions. Although cosmogony had been an analytical term before Mircea Eliade developed these perspectives, his writings in the 1950s (e.g. Eliade 1954, 1959a [1987]) have strongly influenced researchers’ views of peoples’ beliefs of the world and universe in early civilizations (Trigger 2003: 445). Cosmogony as a religious framework for understanding the world and the universe necessitates specific types of interactions and rituals with the divinities. Hence, due to the strong influence of Eliade’s work on cosmogony as a principleand process, this article will focus on (1) his premises and analyses, (2) criticism and development of cosmogony as a concept, and (3) how it is possible to analyse cosmogenic rituals and religious practices as manifest in the archaeological record. This will include:(a) rituals, with particular emphasis on death and sacrifices in the Aztec civilization; and(b) monuments, with particular emphasis on the pyramids in the ancient Egyptian civilization, since these are processes and places where the dual interaction between humans and divinities took place, which recreated cosmos against the threat of chaos. Together, these case studies will illuminate the possibilities of a cosmogenic perspective in the archaeology of ritual and religion despite the difficulties with Eliade’s structural universalism.
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