The present article wants to be am original approach over the funerary grave goods, from Starčevo-Criş graves. There will be analyzed all the Starčevo-Criş graves from Romania, Hungary and Yugoslavia. It would not be included in this analysis the discoveries from the North of Bulgaria (Kremikovci, Ovčaraovo and Tsonevo groups) and Macedonia (Anzabegovo-Vršnik group), as being considered related to Starčevo-Criş culture.
This study has to dimensions: the first one will approach the variety of research directions and the main
theoretical currents developed in time, to better underline the theoretical background based on which we will develop an analysis model; the second one will focus over the funerary grave goods from Starčevo-Criş culture. The analysis model will be structured on two segments: I. funerary grave goods and II. Ceramic fragments discovered near the body. For the first segment, we used a complex analysis model, structured on more elements - types of materials represented, the typology of these pieces, their frequency, the quantity and quality of these objects, the type of grave’s disposal, their sex and age, related to a symbolist and significant manner of grave goods interpretation. The second segment refers to ceramic fragments located in graves or related to the body that will be analyzed in a manner of quantity and quality, and from a point of view of their disposal related to the grave and body, their sex and age.
In the Starčevo-Criş culture are just 244 graves. The majority of burials were deposited in previously-dug pits
or open spaces in the settlement, to one side of the pit or in a slightly deepened grave. In some cases the dead were buried in specific shallow grave-pits among the houses. The dead were always buried in a contracted position lying on their side but without consistent orientation. One of the main characteristics is the rarity of the grave goods discovered. That is why out of the 244 graves discovered by now, 204 had no funerary goods. It represents 84% out of the total number of discoveries. The types of grave goods discovered are very few: pots, flints, bones tools, and ornaments. It reflects the relationship between the dead ones and the ones that are alive, metaphoric speaking. These objects might have social, family, economic, symbolic, spiritual and emotional connotations. The main
role in placing those funerary goods in the grave, belonged to the ones alive (mourners, relatives, leaders etc.). Interesting for this culture is the way the ceramic fragments are disposed: under and over the body. This practice raises a lot of problems, giving the fact that besides representing a connection with the relatives, it is also the end of a ritual habit that involves breaking some pots and dispose them over and under the body.
Besides all these matters, the Starčevo-Criş grave goods are still a sensitive matter, their identification being very hard to achieve. Also we do not have to ignore the intrinsic character of these funeral practices.