Funeral Practices Research Papers - Academia.edu (original) (raw)

This article deals with the importance of a missional approach to the funeral and bereavement counselling process in congregational praxis in the midst of a context of secularisation. The creation of a missional perspective on the funeral and bereavement counselling could support the nature and praxis of a congregation in a secular society, especially if the congregation finds its relevance in the expression of the missio Dei. The basic theoretical research for missional ecclesiology, which is the systematic study directed toward greater knowledge of the fundamental aspects of missional ecclesiology (National Science Foundation 1953:38), is based on the premise that God is the source of all missions. The expression missio Dei means
to join God in the mission he is already busy with in the world. As the one who sends, God the Father sends the Son, the Son sends the Holy Spirit, and the Holy Spirit sends the church.
The church only participates in the mission God is already busy with. It is a mission that uses both words and deeds and brings hope in the midst of tragedy. It is the hope of the kingdom of God and the incarnation of Christ that can already be experienced and expressed in the
present. It is also the hope of the transformation of everything to form a new heaven and earth. Hope and mission can therefore not be separated. The concretisation of the expression of the kingdom of Christ in the world is hope, and a strong emphasis is therefore placed
on mission as action in hope. Hope must be present where tragedy reigns, and the funeral and bereavement counselling can be used as a vehicle for this hope. Hope can then become an instrument of healing. The church can thus participate in God’s mission in the midst of tragedy and make an impact on society by taking on a missional character of hope.

- by and +1
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- Funeral Practices, Missional Ecclesiology, Pastoral Care and Counselling, Missional Church
- by Marc Groenen
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- Palaeolithic Archaeology, Funeral Practices
- by Roberto J. López
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- Funeral Practices, Religious Studies, Asturian History, History of Mentalities

Since the early days of archaeology, Viking-Age burials and burial customs have attracted much attention. Evocative tales of warriors and their deeds preserved in Old Norse poetry and sagas, and recorded in the historical chronicles of church and court scribes formed the background for the interpretation of some of the most prominent finds, the burials with weapons and horse furnishings. To antiquarians and archaeologists of the nineteenth century, it was almost self-evident that a life so closely tied to warfare and violent expansion abroad would also find expression in the burials of the time, and many of the early discoveries appeared to confirm the view of the Nordic warrior who was expected to arrive with full fighting gear in Valhalla to continue his life amongst the brave warriors of Odin. Since then, the archaeological evidence has increased considerably, providing a far more extensive basis for the study of Viking-Age burial practices today than a century ago. Typological and chronological analyses of individual objects and burials demonstrate the diversity of the weapon burial practice of especially the 10th century. In a period of significant political and religious transition in southern Scandinavia elaborately furnished equestrian burials and weapon burials were one of the means of to demonstrate the position and the political and religious preferences of the Viking elite.
The study is divided into two parts: Vol. 1 Text, including bibliography and site index, and Vol. 2 Catalogue with 24 maps and 70 artefact plates.

- by Anne Pedersen
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- State Formation, Viking Studies, Funeral Practices, Viking Age Archaeology
- by Llorenç Alapont
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- Archaeology, Funerary Archaeology, Funeral Practices, Archaeological Geophysics
- by Markus Ritter
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- Art History, Textiles, Habsburg Studies, Cultural Transfer Studies

Memorias del 4 congreso de investigación (UNACH)

České barokní pohřební medaile. Sedmnáct medailí ze sbírky Národního musea v Praze ilustruje různé možnosti, které se jejich objednavatelům nabízejí. Úkolem úmrtní medaile je uchovat památku zemřelého pro budoucí generace obzvlášť trvanlivým způsobem. Každá odkazuje k antice a nemusí zrovna nést poprsí z profilu a latinský nápis. Mince představovaly nejtrvanlivější a dobře dostupné památky starého Říma, jehož obrazy jinak zmizely úplně a stavby ležely v ruinách. Ražba vlastních medailí slibuje zachovat osobní památku stejným způsobem. Více odražků, nejlépe bronzových, které se nevyplatí prodat mincovně jako drahý kov, zvyšuje šance, že se o zemřelém bude vědět i v době, kdy jeho portrét bude v galerii označen jako "Podobizna neznámého muže." I pokud si mohl dovolit vystavět dům, kostel nebo i klášter -jednoho dne z nich budou ruiny, tak jako z kdysi velkolepých staveb antiky. Ale i z těchto ruin vynesou budoucí archeologové na světlo jeho medaili. Málokterá pohřební medaile má na reversu obrazový emblém nebo alegorii. Většinou jsou to nápisy. Medaile pravděpodobně v malém napodobují pohřební nápisy, jak je známe již od starověku. Antické stély a nápisy ukládali sběratelé do knihoven. Dodnes to vidíme třeba v císařské knihovně Karla VI. ve Vídni, kde jsou zazděné přímo na schodišti do knihovny. Tam také byla uložena numismatická sbírka, protože mince a medaile byly tak jako knihy zdrojem poučení o vynikajících mužích minulosti

- by Tomas Kleisner
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- Cultural History, Visual propaganda, Numismatics, Emblem studies

Dqs Mittelalter l0 (2005) 2: Produktive Kulturkonflikte frtihe vollplastische Skulptur vorhanden ist, zum anderen auch nicht klar ist, wie das Golgothakreuz wirklich aussah, d. h. ob es überhaupt mit einem Corpus Christi versehen war. Ob die schon früher in der Forschungsliteratur herangezogenen georgischen Großkreuze, auf die sich auch Schüppel beruft, den Brückenschlag herstellen können, ist zumindest fraglich. Interessant und aufschlussreich ist der Abschnitt über die liturgischen Funktionen dieser wegen ihrer Größe nicht leicht handhabbaren Kreuze. Schon aufgrund ihres hohen Materialwertes waren die Kreuze wohl nicht permanent ausgestellt. Wie das Mainzer Beispiel zeigt, konnten die Kruzifixe zerlegt werden, um dann vor allem während der Passions-und Osterzeit liturgisch gebraucht zu werden. Erstaunlicherweise wurden die recht sperrigen Objekte während der Festzeiten auf Prozessionen mitgeführt, verhüllt und enthüllt, niedergelegt, verehrt, um schließlich, mit beträchtlichem Kraftaufwand emporgehievt, zumeist über Lettner oder Kreuzaltar ihren Standort zu finden. Aufgrund der schlechten Quellenlage bleibt die Frage nach dem Verbleib der Kreuze außerhalb besonderer Feste und Anlässe weitgehend unbeantwortet.

- by Matthias M Tischler
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- Buddhism, Hinduism, Classics, Education

Frühen N euzeit 1 Als Ahnenproben bezeichnet man den Nachweis der standesgemäßen Abstammung einer Person. Gewöhnlich erstreckt er sich nicht nur auf die väterlichen Ahnen, sondern auf alle Vorfahren des "Probanden" bis zu einer bestimmten Generation, also seine vier Großeltern, acht Urgroßeltern, 16 Ururgroßeltern usw. Im späten Mittelalter und in der Frühen Neuzeit dienten solche Ahnenproben in verschiedenen Kontexten der ständischen Abgrenzung, etwa des alten Adels gegenüber Neuadligen oder der "ehrbaren" Handwerksmeister gegenüber "unehrlichen" Handwerkern. 2 Bereits im 15. Jahrhundert legten etliche süd-und westdeutsche Turnierordnungen fest, dass kein Ritter an einem Turnier teilnehmen dürfe, wenn nicht alle vier Großeltern aus adligen und turnierfähigen Familien stammten. Zahlreiche Adelsgenossenschaften und Hoforden nahmen nur solche Mitglieder auf, welche die gleichen Kriterien erfüllten. 3 Noch strikter wurde in zahlreichen kirchlichen Institutionen das Kriterium der Abstammung gewichtet. Deri Nachweis von "stiftsfähigen", das heißt altadligen und inländischen Großeltern 1 -Une traduction en fran9ais de cet article sera disponible dans le 2-2013 des Annales de l 'Est. Par souci, de coherence avec le texte, nous laissons dans la presente version les normes allemandes de notes de bas de pages. 2 -DervorliegendeAufsatz fasst einige Überlegungen zusammen, die im Rahmen eines Forschungsprojekts entstanden sind, das ich gemeinsam mit Elizabeth Harding (Wolfenbüttel) verfolgt habe. Für einen Überblick zur Geschichte der Ahnenprobe vgl. Elizabeth Harding / Michael Hecht, Ahnenproben als soziale Phänomene des Spätmittelalters und der Frühen Neuzeit. Eine Einführung, in: Elizabeth Harding I Michael Hecht (Hsrg.), Die Ahnenprobe in der Vormoderne. Selektion-Initiation-Repräsentation, Münster 2011, S. 9-83. 3 -Zahlreiche Beispiele bei Andreas Ranft, Adelsgesellschaften. Gruppenbildung und Genossenschaft im spätmittelalterlichen Reich, Sigmaringen 1994; Tanja Stom-Jaschkowitz, Gesellschaftsverträge adliger Schwureinungen im Spätmittelalter -Edition und Typologie, Berlin 2007; Joseph Morsel, La noblesse contre le prince. L'espace social des Thüngen a la fin du Moyen Äge (Franconie, v. 1250-1525), Stuttgart 2000.

- by Michael Hecht
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- Genealogy, Nobility, Funeral Practices

This study was commissioned by CARE Malawi to explore the livelihood strategies and social forms that have evolved within rural households and communities to contend with the threat of HIV/AIDS. Both qualitative and quantitative research methods were used in three village sites in Lilongwe rural district to study recent social change. The aim was to identify opportunities for nurturing social pathways that could propel rural communities towards future well-being. Community responses to the three main stages of the HIV/AIDS disease cycle: 1) infection and transmission; 2) debility and death; and 3) the aftermath of death encompassing widows, orphans and household reconstitution.

- by Deborah Bryceson
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- African Studies, Epidemiology, Sexual and Reproductive Health, Sexual Behaviour

Based on field work with Jerusalem Burial Society, it describes general aspects of Jewish burial ritual and the unique customs of Jerusalem, such as dancing round the corpse just prior to the burial itself. Observations of funerals highlighted how much these events represent a microcosm of the conflict between religious and secular jews. One result, is when ultra orthodox religious experts leave, secular jews return for a "second funeral".

- by henry abramovitch
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- Ethnography, Fieldwork in Anthropology, Jungian psychology, Culture
- by Yves Manniez
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- Funerary Archaeology, Funeral Practices, Roman Glass, Verre Antique

Izgradnjom sinagoge Bet Jisrael, u neomavarskom stilu po projektu arhitekte Milana Kapetanovića, beogradska jevrejska zajednica početkom XX veka prihvatila je orijentalistički koncept u iskazivanju svog identiteta. Ovo je nakon Prvog svetskog rata potvrdila i izgradnjom zgrade društva Oneg šabat i Gemilut Hasidim, po projektu arhitekte Samuela Sumbula, oblikovane po istim principima. Ideja nastala i razvijana u Centralnoj Evropi, prema kojoj se jevrejski identitet, kao ne evropskog naroda, podesno mogao iskazati dekorativnim repertoarom i koncepcijama islamske umetnosti, prihvaćena je i u srpskoj sredini, pre svega od samih Jevreja koji su svoje objekte na ovaj način uobličavali.
Važan vid jevrejske vizuelne kulture, kome do sada nije posvećivana znatna pažnja, predstavljaju funerarni spomenici oblikovani i dekorisani prema principima orijentalistički shvaćene arhitekture. Ove reprezentativne grobnice nastale u prvim decenijama XX veka, na sefardskom jevrejskom groblju u Beogradu, svedočanstvo su prihvatanja i aproprijacije ovih ideja u privatno-javnoj sferi, kakva je prostor jevrejskog groblja. Grobnice porodica: Talvi, Alkalaj, Mošić i de Majo, jasno su orijentalistički koncipirane, bez paralela u dotadašnjoj praksi niti širim tokovima funerarne arhitekture na prostoru Beograda. Razmatranje pomenutih grobnica, doprinosi boljem razumevanju veze orijentalizma i iskazivanja jevrejskog identiteta, kao i prihvatanju ovih koncepata od strane istaknutih beogradskih Jevreja.

- by Vuk Dautović
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- Visual Studies, Art History, Jewish Studies, Visual Culture
- by Christophe Helmke and +2
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- Archaeology, Anthropology, Zooarchaeology, Death Studies
- by Armin Selbitschka
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- Archaeology, Chinese Philosophy, Chinese Studies, Chinese Religions

Erik W. Davis’s book Deathpower: Buddhism’s Ritual Imagination in Cambodia is an important and brilliant study that seeks no less than “to represent a portion of the Cambodian religious imaginary through a study of rituals involved in the management of death and spirits” (pp. 8-9). Deathpower is a seminal contribution to the field of Mainland Southeast Asian religious studies as well as a superb ethnography of everyday religious life in contemporary Cambodia.

- by Benjamin Baumann
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- Religion, Buddhism, Southeast Asian Studies, Buddhist Studies

This essay argues that the metamorphosis of Cinderella's mother into a cow, featured in folktales across Europe, bespeaks hoary notions concerning procreation, the animal shapes of wandering spirits, and the fate of the soul in the... more

The study is based on the investigation of some unpublished fragments of glazed “bathtub” coffins from Kilizu in Iraq and preserved in the Museo Archeologico Nazionale of Florence. Reflection on the use of this type of sarcophagus in the context of funerary practices in Mesopotamia from the first century A.D. onwards was accompanied by an analysis of the fragments in terms of their technical characteristics.
“Bathtub” or slipper coffins have been found in various Mesopotamian necropolises, some of which are characterized by en applique decoration and green-blue glazing. In the Museo Archeologico Nazionale di Firenze there are a “bathtub” sarcophagus and some unpublished fragments of other similar coffins, from the excavations of the Italian mission at Qasr Shamamuk, the ancient Kilizu in Iraq, conducted in 1933.
The decorative apparatus of the sarcophagi of Kilizu seems to lead the artefacts to a religious context close to Zoroastrianism, practiced in Mesopotamia, from the first half of the first century BC onwards, by soldiers and Parthian rulers and their families, and perhaps suggest who the burials were.

- by Annarita Martini
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- Archaeology, Funeral Practices, Parthian Empire, Parthians
- by Alessandro Bedini
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- Archaeology, Sardinia (Archaeology), Funerary Archaeology, Funeral Practices

En este artículo se hace una indagación por las relaciones entre violencia, arte y prácticas simbólicas. Para tal fin, se reflexiona sobre la persistencia del cementerio, las tumbas, los féretros y sus metáforas, tanto en el arte contemporáneo como en los movimientos de familias que buscan a sus desaparecidos. Inseparable de esta persistencia es la imagen de las personas asesinadas y desaparecidas: ¿cómo enmarcar estos retratos? ¿Cómo dignificar tanto la imagen de estas personas como los ritos funerarios? Los objetos, como los féretros, no son solo objetos, así como las imágenes de personas desaparecidas, no son solo retratos: son imágenes y objetos cuyas circunstancias las arrancan del flujo cotidiano de los acontecimientos y no es un azar, por lo tanto, que algunas prácticas artísticas busquen dignificarlas intentando saldar las deudas simbólicas con las personas asesinadas y desaparecidas, así como con sus familias.

THE FUNERARY RITUAL that took place in September 1974 in a village called Lendombwey, in
the centre-south of Malekula in Vanuatu, was exceptional for the number of defunct men to which it
was destined and for the quality of the artefacts that were prepared for that occasion, and particularly
the seven mortuary effigies called Rambaramp. Organized by one of the Small Nambas groups, the
Mbotgote, it was with great probability the last such ritual organized on the island of Malekula, and
hence among the last Rambaramp crafted in situation. These objects, which are of great cultural and
anthropological significance, are still today among the most cherished worldwide by museums. The
exhibition “Funerals in Malekula, Georges Liotard (1974)”, organized by the Vanuatu Cultural Centre
and the Centre for Research and Documentation on Oceania in July 2012 retraces the important
stages of this ritual and presents the artefacts that were crafted for that occasion.

В статье рассматриваются трансформации, произошедшие в последние десятилетия в сельском похоронном обряде в связи с появлением новых групп акторов, которым необходимо выстроить отношения не только с родственниками покойных, но и с традиционными ритуальными специалистами. Для средней полосы России традиционным ритуальным специалистом в ситуации отсутствия священников и ритуальных служб на протяжении ХХ в. были так называемые бабушки-читалки, которые осуществляли подготовку тела к погребению. Бурный рост организаций, предоставляющих ритуальные услуги, поставил вопрос о необходимости разделения сфер влияния между этим новым посредником в организации похорон и традиционными акторами – народными ритуальными специалистами – читалками и православными священнослужителями. На первый взгляд, сферы их деятельности не должны пересекаться и вступать в какой-либо конфликт. В действительности это не совсем так.

- by Anna Sokolova
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- Anthropology, Funeral Practices, Anthropology of Death, Funeral Rites

pubblica Ale mortului din Gorj ("I canti del morto del distretto di Gorj") nel 1936, prima nella rivista «Muzică şi poezie», poi come estratto nelle Pubblicazioni dell'Archivio di Folklore di Bucarest. 2 La breve plaquette si compone di tredici testi, privi di intonazione musicale e di commento, che dovevano costituire l'anteprima di un'edizione critica del repertorio funebre rituale dell'Oltenia settentrionale, edizione che tuttavia Brăiloiu non realizzerà mai.

- by Dan Octavian Cepraga
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- Folklore, Romanian Studies, Funeral Practices, Romanian Folk Mythology

This paper examines the various symbols found in two Catholic cemeteries of New Orleans in order to evaluate the symbolic language surrounding death. From that evaluation, I hope to better understand how that symbolic language surrounding death presents in the two cemeteries in question. Utilizing Mircea Eliade’s theory of sacred space as well as elements of a “lived religion” approach, it examines the kinds of symbols used within the cemeteries and the way the symbols communicate various ideas about death. From that, it extrapolates a consideration of the relationship Catholic New Orleanians who bury in the two cemeteries being considered have with their dead. It draws upon data collected in two cemeteries, St Louis Cemetery No 1 and No 3, as well as on various sources relating to Catholic theology and the history of New Orleans. This paper illustrates some of the motifs present in the cemeteries and sets a broad-base pattern of categories—explicitly religious, largely secular, and hybrid. These three categories provide a constructive framework for considering how symbols denote sacrality, how secular symbols become sacred through context and proximity to the sacred, and how these ideas function in a way that is particular to New Orleanian Catholics. This research also engages in the essential work of understanding the religious life of New Orleans as a distinct phenomenon within American Catholicism, in addition to contributing to the necessary undertaking to document New Orleans in both pre-and-post-Katrina conditions. As such, it is the beginning of a larger effort to expand both efforts in the future.

- by Emilia M Mirova
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- Religion, American Catholicism, Death Studies, Identity (Culture)
- by Alice Dananai
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- Funerary Archaeology, Funeral Practices, Ceramics (Archaeology), Roman ceramics

This paper reviews the evidence for Neolithic burial practices in SE Arabia, focusing in particular on sites in the Ja'alan region of eastern Oman. Attention is given to the nature of material buried with human remains, including jewellery and, most interestingly, the bones and shells of green turtles in the burials of Ra's al-Hamra 5 and 10. The paper concludes with a discussion of the possible evidence for "necrophobia" at the 5 th millennium BC Neolithic necropolis of Suwayh 1.

- by Vincent CHARPENTIER
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- Religion, Prehistoric Archaeology, Anthropology, Death
- by Nadezhda A Dubova
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- Funeral Practices, Bronze Age Archaeology, Animals in Culture, Turkmenistan

The Zbrojewsko necropolis situated on the Liswarta River (a tributary of the Warta) near Kłobuck and Częstochowa (S Poland) first captured the interest of Marek Gedl, then a young assistant in the JU Chair of Archaeology of Poland, at the close of the 1950s. Long years of methodical exploration made the site one of a few large, “benchmark” cemeteries of the Lusatian culture he investigated in southern Poland. Having finished the research in Kietrz in mid-1980s, Professor focused his attention on precisely this site, and continued to train archaeology students there until the end of his work in the Jagiellonian University; furthermore, the site turned out to be the one Professor excavated the
longest (each year for nearly half a century: 1959/1961–2005).
The cemetery in Zbrojewsko was used continuously from the phase of BrB until HaB/C, accumulating the record of changes in the demographic and social structure of the local population, their burial customs and material culture, over a period of about eight hundred years (15th–8th century BC). Among the most important changes noticeable in that period one should mention the formation, towards the end of the 14th century BC, of a cultural model in the Urnfields type. The detailed analysis of the process allowed Marek Gedl to link the genesis of this model mainly with the local Tumulus milieu. In the Ha B period the necropolis was simultaneously used by several distinct social groups (clans?), at least two of which continued to practice inhumation until the end of the Bronze Age (when the cemetery ceased to be used).

- by Karol Dzięgielewski and +1
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- Bronze Age Europe (Archaeology), Funeral Practices, Late Bronze Age archaeology, History of Archaeology

Dear Colleague,
We would like to thank you very sincerely for your presentation at the international symposium, entitled “Unguentarium. A terracotta vessel form and other related vessels in the Hellenistic, Roman and early Byzantine Mediterranean in Izmir, Turkey”. Between May 17 and 18, 2018 we have hosted c. 50 participants from 15 countries and 34 papers dealing with terracotta unguentaria were presented in these two days of symposium. We ask you to send us your paper, if it deals with terracotta unguentaria. The Editorial Board asks you kindly to provide an original, previously unpublished and scientific paper, dealing with unpublished materials from excavated or surveyed sites or from the museums with previously unpublished photos without copyright problems.

- by The Lydia Symposium
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- Religion, Archaeology, Classical Archaeology, Classics

Abb. 17: Sarkophag aus prokonnesischem Marmor (Länge: 228 cm, Breite: 116 cm, Höhe: 182 cm) mit griechischen Inschrift(en) und einer vollplastischen Darstellung des Verstorbenen auf dem Deckel. Gefunden in der byzantinischen Nekropole von Tyros (Libanon); dort noch heute in situ (Nr. 217/18). Datierung (der Erstverwendung): Zweite Hälfte des 4. Jahrhunderts n. Chr.

- by Jon C. Cubas Díaz
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- Greek Epigraphy, Funerary Archaeology, Late Antiquity, Funeral Practices

Die Grabdenkmäler der Erzbischöfe von Trier, Köln und Mainz bilden drei einzigartige Denkmalserien, die bereits in der Romanik einsetzen und in der Gotik, der Renaissance und dem Barock zahlreiche Meisterwerke der Bildhauerei von europäischem Rang hervorbrachten. Der vorliegende Band stellt erstmals die Geschichte der erzbischöflichen Grablegen vom hohen Mittelalter bis zum Ende des Alten Reichs in vergleichender Perspektive dar, wodurch die Unterschiede, aber auch die Gemeinsamkeiten deutlich hervortreten. Inhaltlich steht die Frage der Grabmaltopographie, der Orte des Gedenkens in der Kathedrale, im Mittelpunkt. Einen weiteren Schwerpunkt bildet die Typengeschichte, die Herausbildung bestimmter Traditionen in Trier, Köln und Mainz, ihrer Botschaft und ihrer Korrespondenz mit den Denkmälern anderer Herrschaftsträger. Der Seriencharakter der Monumente wird als überzeitliche kirchenpolitische Botschaft gedeutet.
Die Studie bietet einen ebenso umfassenden wie anschaulichen Überblick zur Entwicklung des Bischofsbildes, der individuellen Frömmigkeit und der Amtsmemorie der Inhaber des ranghöchsten geistlichen Amtes im mittelalterlichen Reich, gleichzeitig aber auch ein Panorama von neun Jahrhunderten europäischer Kunstgeschichte.

- by Stefan Heinz
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- History, Art History, Funeral Practices, Cathedrals (Medieval Studies)

Ce mémoire a pour but d'examiner une sélection de chroniques nécrologiques montréalaises afin de déceler les changements dans les manières d'évoquer – ou d'omettre de le faire – le corps et son exposition. Pour ce faire, quelques milliers d'annonces mortuaires publiées dans La Presse entre 1920 et 2015 ont été consultées afin de répertorier les expressions liées à la dépouille mortelle. Les données collectées ont ensuite été mises en parallèle avec le contexte sociohistorique, puis analysées à l'aune du cadre théorique s'articulant autour des concepts de mort apprivoisée et de mort inversée développés par l'historien Philippe Ariès. Les observations permettent de constater qu'au cours du dernier siècle, une attitude de familiarité envers la dépouille semble faire place à une relation d'étrangeté. L'augmentation des incinérations, l'effacement graduel de la pratique de l'exposition du corps, l'émergence de demandes de funérailles privées et l'apparition de demandes de suppression des funérailles, éléments qui témoignent d'une tendance à la privatisation de la mort, semblent participer à l'instauration d'un interdit entourant la mort.

- by Marie-Pier Beauséjour
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- Death, Death Studies, Content Analysis, Funeral Practices