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V diplomski nalogi predstavljam kip svetega Mihaela na Štajerskem med sredino 15. in koncem 19. stoletja. V prvem delu naloge razčlenim pomen in kult svetega Mihaela. Mihael s svojim pomenom "KDO KAKOR BOG?" premaga Luciferja, zato ga Sveto pismo zaznamuje kot največjega vodnika nebeške vojske. Srednjeveška ikonografija je dala svetemu Mihaelu vlogo sodnika pri tehtanju duš pri poslednji sodbi. Zaradi svoje eshatološke narave postane zavetnik karnerjev, ki so bili postavljeni na pokopališčih, v zgornjem prostoru je bila kapela navadno posvečena sv. Mihaelu. Edina ohranjena kostnica na Štajerskem je v Jarenini. Če so kapeli povečali ladjo in dodali zvonik, je postala cerkev. Cerkve svetega Mihaela spadajo med najstarejše. V prvotnih časih pokristjanjevanja je Mihael nadomestek predkrščanskih božanstev. Cerkva, posvečenih svetemu Mihaelu, je danes na Štajerskem 14. V drugem delu naloge na terenskem delu zajamem večino Štajerske, dokumentiram 56 kipov svetega Mihaela in tri povzamem iz virov. Z deskriptivno metodo vključevanja interpretacije umetnostnega spomenika opišem Mihaelovo podobo, vključujem tehnične podatke, datacijo in atribucijo. Nadangelov pomen umestim v obdobja kot spomenik kulturni dediščini na Štajerskem. V gotiki je ohranjen edini arhitekturni sklepnik v Radmirju. V renesansi ni ohranjenih kipov svetega Mihaela , kar sovpada s celotnim kiparstvom na Štajerskem. Prav tako sovpada kvantiteta kipov v baroku, saj jih je takrat največ, njihova kakovost je na vrhuncu. Ob koncu 18. stoletja začne število kipov upadati. V 19. stoletju je bilo kljub neozaveščenosti cerkve in navadnega človeka ustvarjenih nekaj dobrih del v obliki kipa svetega Mihaela na Štajerskem. The thesis presents the statue of St Michael in the Slovenian region of Štajerska between the mid -15th century and the end of the 19th century. The first part of the thesis discusses the importance and the cult of St Michael. Michael - the literal translation of his name would be "Who is Like God?" - overcomes Satan and therefore the Holy Bible refers to him as the leader of the heavenly army. Medieval iconography gave St Michael the role of a weigher of souls at the Last Judgement. Due to his eshatological nature he became the patron saint of charnel houses which could be found in cemeteries where the upper room with the chapel was usually dedicated to St Michael. The only preserved charnel house (also known as an ossuary) in the region of Štajerska can be found in Jarenina. If the chapel's nave was enlarged and a bell tower added, it became a church. Churches dedicated to St Michael are among the oldest ones. In the early days of Christianisation St Michael represented a substitute for the pre - Christian deities. Today, there are 14 churches dedicated to St Michael in the Štajerska region. In the second part of the thesis a field study, which included most of the Štajerska region, was conducted 56 statues of St Michael were documented and three were described based on various sources. With the descriptive method of giving an interpretation of the artistic statue, a description of Michaels image is given but also technical data, dating and attribution. The thesis also takes a look at the periods in which the archangel was depicted in the form of a statue and its importance for the cultural heritage of Štajerska. The only preserved architectural boss from the Gothic period can be found in Radmirje. No statues of St Michael date from the Renaissance period and this applies to the entire region of Štajerska. In Štajerska, most statues were made during the Baroque period and their quality reached a peak during that time. At the end of the 18th century, the number of statues began to decline. Although there was a lack of awareness in the church and among ordinary people in the 19th century, a few good works in the form of a St Michael statue were created in the Štajerska region.

本論は、現代韓国の墓地形態の一つである「納骨堂」を、朝鮮近代史の「葬墓文化」の変遷の中に位置づけ、その示唆点を探ることを目的とする。現代韓国の「葬墓文化」は近年、大きな変容を見せている。特に顕著な変化として、火葬率の増加が挙げられる。これに伴って、より都市化された墓地形態である「納骨堂」もまた急速に普及していった。かつて、伝統を固守しているかに見えた韓国人は、1990 年代以降、そのような変化をさしたる抵抗もなく受け入れつつあるように見える。こうした点を踏まえつつ、本研究は、近代史における「都市化」とこのような変化との関連性と、「自らの本質的な部分」の維持を可能にする何らかの機構の存在可能性とを指摘するものである。, This paper aims to investigate the characteristics of the charnel house in modern Korean history of funerary culture. Contemporary Korean funerary culture has significantly changed. The swift rise in the number of cremations in Korea since the 1990s can be regarded as a most conspicuous sign of this change. Along with the increase in the number of cremations, charnel house, which was one of the urbanized graveyard styles, also prevailed rapidly. In this regard, although the Koreans had preserved their own traditional culture well, it seems that they are now accepting a cultural transformation with little resistance. Through consideration of the above-mentioned points, this study focuses on the relation between that change and urbanization in the modern history, and then points out a possible ＂system＂ to maintain an essential part of him/herself.

In 1997, a group of scholars assembled at the Amerind Foundation in Dragoon, Arizona, for five and one-half days of secluded focused discussion on the archaeology and history of an area largely absent from archaeological reports and history books, southeastern Arizona and southwestern New Mexico. The researchers present at the seminar included Bruce Masse, Anne Woosley, Allan MacIntyre, Jeff Altschul, John Douglas, Jeff Clark, Bill Doolittle, Jim Neely, Jerry Howard, Peggy Nelson, Jonathan Mabry, Tom Sheridan, and the author. The discussion session was followed by a field visit to some nearby sites, and in June of 1998, the group was led on an extensive tour of the Safford Basin and the lower San Pedro Valley so that everyone could see, firsthand, the setting and settlement in these prehistorically heavily populated regions. Although all the researchers agreed there was utility in treating the assigned study area as a useful geographical region, they were initially hampered by the lack of a term with which to refer to it. Cultural labels did not fit, because as a region, it trended, at times, one way or another — Hohokam, San Simon, Dragoon, Mimbres, Mogollon, Salado, or Casas Grandes — depending on time and personal bent. Consequently, the researchers were asked to look at such labels with a critical eye in their studies. Terms such as "international four corners" and the much longer "southeastern Arizona and southwestern New Mexico" could be defined and used, although they are unwieldy. In fact, the latter term is used here to some degree for lack of another unambiguous geographical referent. Allan McIntyre suggested the term "a land between," which captures the essence of the region and theme of this volume, for it truly is a land caught between the better known and less known, between Mimbres and Hohokam, between Salado and Casas Grandes. The researchers who contributed to this volume who had conducted fieldwork in the region were asked to use it as an opportunity to publish much more than the usual amount of data for a synthetic volume of this sort. Because the region has few population centers and minimal local level cultural resource management regulations, the explosion of contract archaeology work that has transformed the discipline's knowledge of the Tucson-Phoenix corridor barely touched the Land Between—and most of that work occurred after the 1997 seminar. Consequently, much of the fieldwork in the region was conducted on shoestring budgets and private funding. Even part of one of the largest contract projects in the region, the work along a proposed highway route in the lower San Pedro Valley, which resulted in the excavations at the Peppersauce Wash sites — Alder Wash Ruin, AZ BB:6:9 (ASM), Una Cholla, AZ BB:6:18 (ASM), and Dos Bisnagas, AZ BB:6:7 (ASM)—was never published due to funding cuts from the highway department. With the Amerind Foundation setting a strong precedent from the work of Charles Di Peso, who published his raw data in exhaustive and very useful detail, it seemed only fitting that this volume should strive to do as much as possible to get information out to interested readers. As a result of the data focus of the volume, the reader will encounter some extreme swings in the lengths and detail included in the regional summaries, a direct result of the quantities of new or previously unpublished data available to the researchers involved. For example, the extensive unpublished data accessible to Masse, Gregonis, and Slaughter from their work in the lower San Pedro resulted in a much more data rich and lengthy chapter than the chapters by Douglas on the San Bernardino Valley, and Altschul, Vanderpot, Quijada, and Heckman on the upper San Pedro. For the San Bernardino Valley, there has not been as much work, so there are no data to publish. Much of the work from the middle and upper San Pedro has been published in technical reports in recent years, so it made more sense for the authors to summarize this work for a broader audience.