Estella Weiss-Krejci
Principal Investigator HERA-DEEPDEAD project
http://www.deepdead.eu/
http://www.orea.oeaw.ac.at/en/research/platforms-stand-alone-projects/deepdead-deploying-the-dead/
http://www.deepdead.eu/
http://www.orea.oeaw.ac.at/en/research/platforms-stand-alone-projects/deepdead-deploying-the-dead/
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A tradition of evisceration for non-practical reasons as well as burial of the heart only developed during the Catholic Reformation, a religious movement, which lasted from the last session of the Council of Trent until the end of the Thirty Years’ War. The spur of renovation and new foundation that accompanied this movement had a direct impact on the distribution of body parts. As of the 1580s heart and intestines of secular and religious leaders were buried in newly founded ceremonial buildings. Between 1610 and 1630 heart burial without intestines became very common and was almost exclusively associated with Jesuit churches. As of the 1630s hearts were buried at a variety of places and involved many different religious orders. From the middle of the seventeenth century on hearts turned into votive offerings at Marian shrines for several prominent families such as the Houses of Habsburg and Wittelsbach."
of mortuary behavior in the past. Further, this work reminds us that we must remain vigilant of the fact that the data we collect and how we categorize it is in fact part of our interpretation, and to use our own cultural norms as the basis for these categorizations can render the results removed from the social realities of the past. (from Introduction by Agarwal and Glenncross, p. 4).
221 individuals as well as an additional 36 individuals, whose lives or deaths may be considered deviant, were selected for a closer investigation. The results show that ‘social deviants’ as well as people who died during warfare and in battle, victims of murder and disease, as well as young children have been afforded differential mortuary treatment. On the other hand, individuals who died during childbirth or from accidents
were usually treated according to the norm."
A tradition of evisceration for non-practical reasons as well as burial of the heart only developed during the Catholic Reformation, a religious movement, which lasted from the last session of the Council of Trent until the end of the Thirty Years’ War. The spur of renovation and new foundation that accompanied this movement had a direct impact on the distribution of body parts. As of the 1580s heart and intestines of secular and religious leaders were buried in newly founded ceremonial buildings. Between 1610 and 1630 heart burial without intestines became very common and was almost exclusively associated with Jesuit churches. As of the 1630s hearts were buried at a variety of places and involved many different religious orders. From the middle of the seventeenth century on hearts turned into votive offerings at Marian shrines for several prominent families such as the Houses of Habsburg and Wittelsbach."
of mortuary behavior in the past. Further, this work reminds us that we must remain vigilant of the fact that the data we collect and how we categorize it is in fact part of our interpretation, and to use our own cultural norms as the basis for these categorizations can render the results removed from the social realities of the past. (from Introduction by Agarwal and Glenncross, p. 4).
221 individuals as well as an additional 36 individuals, whose lives or deaths may be considered deviant, were selected for a closer investigation. The results show that ‘social deviants’ as well as people who died during warfare and in battle, victims of murder and disease, as well as young children have been afforded differential mortuary treatment. On the other hand, individuals who died during childbirth or from accidents
were usually treated according to the norm."
been used in different time periods and cultures to underwrite, rewrite, or overturn narratives of national or community origin? How and why do material remains come to embody the past in the present, collapsing
essential distinctions in temporality?
For more information see https://www.orea.oeaw.ac.at/veranstaltungen/event-detail/article/beyond-death/
This conference aims to explore where archology stands as a discipline. Do we waver uneasily between subject groups, or are we integrating different kinds of knowledge? Archaeology is inherently cross-disciplinary, borrowing from art history, computer science, geography, biology and other subjects. Many projects today are multi-disciplinary, bringing in experts from different fields. Working in this way has become standard practice in archaeology, but how is this actually done? In what ways do the paradigms of different disciplines influence the questions explored and the knowledge generated? Is it appropriate to talk about inter-disciplinarity? How are multiple disciplines integrated within actual research? These questions provide the framework for understanding Disciplinarity in Archaeology.