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2014
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100 pages
1 file
Skull removal practices flourished during the PPNA and PPNB periods and dominated the funeral rituals in society. The treatment of the skull reflected the importance of the skull in Neolithic societies. The skull had a relationship with the life and identity of the dead, and created linkage between the living and dead. In the following Pottery Neolithic Period, this custom obviously decreased. The cemetery of Tell el Kerkh in northwestern Syria presented six clear specimens of skull removal in the primary burials. These specimens may help to understand the reason for continuity of skull removal in this period. Therefore, I will highlight both the rapid decrease of skull removal practices in general and its survival at a few sites in the Pottery Neolithic period. I believe that this kind of study furthers understanding of skull symbolism in Near Eastern Neolithic societies.
WNC2024-, 2024
The burial tradition observed in many Neolithic settlements in the Near East is characterized by the discovery of isolated skulls, plastered skulls, and headless skeletons buried singly or in groups within distinct architectural contexts. While this burial practice is interpreted as possibly linked to ancestor worship or the creation of collective memory, it poses various challenges such as understanding how the skulls were separated from the bodies, why they were interred singly or multiply, why some were plastered, and why they were buried in spatially distinct contexts. These issues complicate the interpretation of this practice as part of the secondary burial tradition. Particularly crucial are questions concerning the detachment of heads from skeletons and the reasons behind the plastering of certain skulls. Additionally, the architectural contexts of the storage areas where skulls and headless skeletons are found, as well as the grave-site relationships of human remains associated with skull cult, add another dimension to the examination and interpretation of this practice named the skull cult. Viewed from this perspective, a comprehensive understanding of the placement of the Pre-Pottery Neolithic periode skull cult within burial customs and its relationship with the social organizations and rituals of the period necessitates archaeological and anthropological analyses. The aim of this study is to reevaluate the application chain and reasons behind the practice, generally referred to as the skull cult, by considering these issues.
The retrieval and re-deposition of elements of the human skeleton, especially the skull (i.e., cranium and man-dible), is a common feature of Neolithic Near Eastern funerary practices. A complicated sequence of subfloor inhumations involving both primary and secondary burial treatments at Çatalhöyük demonstrates the range of funerary practices encountered at the site and elsewhere in the Neolithic Near East. This particular sequence of burials culminated in a stratigraphically verified case of post-inhumation skull removal from a primary intra-mural inhumation. However, the retrieval of crania and skulls from primary burials cannot account for the total number of re-deposited crania and skulls found in a variety of depositional contexts at the site. Based on increasing evidence for an extended interval between death and burial at Çatalhöyük, the removal and circulation of skulls from unburied bodies as part of a multi-stage funerary rite is proposed as another method for obtaining them, operating in parallel with their retrieval from primary intramural burials. These divergent practices, and the range of contexts from which secondarily deposited skeletal elements are recovered, reflect multiple funerary treatments and intentions likely tied to social distinctions that remain poorly understood. In order to begin to fully understand the social and cosmological meaning(s) of the Neolithic "skull cult, " however, we must first distinguish between what are essentially equifinal processes in the archaeological record. This work will involve careful attention to the spatiotemporal contexts in which isolated skeletal elements are found, in addition to meticulous osteological and taphonomic analyses of the bones themselves.
The treatment of human skulls in the late prehistory of the Near East is documented as early as the Natufian culture of the Epi-Paleolithic period, ca. 12,500–9500 BC. The plastered crania of the Pre-Pottery Neolithic B (8th millennium BC) represent the zenith of skull treatment. The Neolithic plastered skulls are examined through their “life cycle”, enabling a better understanding of this phenomenon. The main questions addressed are why skulls were chosen as cultic paraphernalia in this region and in these periods, and why their treatment became more elaborate over time.
Journal of Archaeological Science, 2001
The manufacturing techniques of two PPNB plastered skulls each from Jericho, Kfar HaHoresh and Beisamoun were studied by a series of different and complementary analyses. These revealed that all share a common general technological background, and yet marked intra-site details of fabrication can be identified. All appear to have been locally produced. Similar conclusions are reached on the basis of iconographic features. Thus, although the artisans shared general concepts of the objects to be created and their means of manufacture, strong site-specific traditions were displayed. This conclusion is further reinforced by recent information concerning plastered faces from Ain Ghazal, as well as the preliminary reports on skulls from Ramad. Accordingly it is suggested that, while broad pyrotechnological and ritual information was most likely disseminated by oral communication, the artisans producing the plastered skulls were locally based and working within the framework of powerful on-site traditions.
Journal of Archaeological Science, 2001
The manufacturing techniques of two PPNB plastered skulls each from Jericho, Kfar HaHoresh and Beisamoun were studied by a series of different and complementary analyses. These revealed that all share a common general technological background, and yet marked intra-site details of fabrication can be identified. All appear to have been locally produced. Similar conclusions are reached on the basis of iconographic features. Thus, although the artisans shared general concepts of the objects to be created and their means of manufacture, strong site-specific traditions were displayed. This conclusion is further reinforced by recent information concerning plastered faces from Ain Ghazal, as well as the preliminary reports on skulls from Ramad. Accordingly it is suggested that, while broad pyrotechnological and ritual information was most likely disseminated by oral communication, the artisans producing the plastered skulls were locally based and working within the framework of powerful on-site traditions.
Early farming communities located in the ancient Near East participated in unique mortuary practices throughout the Neolithic period (9300-4700 B.C.). These practices include a "skull cult," which involved preserving and honoring human skulls apart from the rest of the skeletons. Interpretations of the meaning behind this "skull cult" have been a major focus of archaeology. In this thesis, I critique previous work interpreting the skull cult, particularly Kathleen Kenyon's theory of a venerated male ancestor skull cult, and explore Ian Kuijt's theory on the social role of these mortuary ritual practices, giving insight into the emergence and evolution of social complexity within these developing societies. Ethnographic accounts supporting Kuijt's theory of community-based mortuary practices and their significance in understanding the societal structure during the Neolithic period suggest that while people of the Neolithic Near East were preserving the skeletal remains of their ancestors, it may not have been for veneration purposes, but rather a mortuary rite allowing the deceased to transition to the afterlife, all while preserving and renewing the social relationships involved in the community.
Theories of Continuing Bonds, and more recently, the Dual Process of Grieving, have provided new ways of understanding the bereavement process, and have influenced current practice for counsellors, end-oflife care practitioners and other professionals. This paper uses these theories in a new way, exploring their relevance to archaeological interpretation, with particular reference to the phenomenon of the plastering of skulls of the deceased in the Neolithic of Southwest Asia (the Middle East/Near East), suggesting that traditional archaeological interpretations, which focus on concepts of status and social organisation, may be missing a more basic reaction to grief and a desire to keep the dead close for longer.
International Journal of Modern Anthropology, 2010
Youssef Kanjou was born the 1 / 11 / 1971 in Aleppo city, Syria He received his doctorate in Anthropology from the National University Autonomy of Mexico. He is director of the excavation department of the Aleppo museum, Ministry of culture, Syria. He participates in an excavation mission relating to Neolithic and Palaeolithic periods in northern Syria.
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Dealing with the Dead: Studies on Burial Practices in the Pre-Pottery Neolithic Levant edited by, 2022
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Dealing with the Dead: Studies on Burial Practices in the Pre-Pottery Neolithic Levant