Funeral Rites 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

The circumstances surrounding the birth of the Polish state have long elicited fascination. The events of those times, as recorded by a range of chroniclers, convey the figure of Mieszko I as a leader fighting alongside his brothers, with varying fortune, on the western borderlands of the state then emerging. Only one of those brothers is known by name – Czcibor – whereas about the other we know only that he died during a clash with Wichman, the exiled German graf (count). The few and laconic written sources we have do, however, bear witness to a dynasty that in only just a few years – most probably between 962 and 966 – expanded its realm from virtual non-existence into organizational and territorial greatness. Indeed, as the emissary from Cordoba, Ibrahim ibn Yaqub, writing in 965, noted, “[a]nd as concerns the country of Mieszko, his is the vastest of the Slavic countries”.
What does modern archaeology tell us about these matters? To what degree can the discoveries made in various regions of Polish lands be acknowledged as sufficient?
These are but some of the many questions I shall try to answer on the pages of this monograph.
see also on:
https://archeologia.com.pl/10-najwazniejszych-odkryc-polskiej-archeologii-2021/

- by Andrzej Buko
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- Early Medieval Archaeology, Early State Formation, Medieval Society, Medieval Poland
- by Paul Komesaroff
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- Law, Applied Ethics, Political Science, Medicine

Therapeutic leave-taking rituals are a short-term strategic form of mourning therapy. These rituals consist of three phases: a) preparatory-in which the therapist explains how performing a ritual might help in taking leave of the deceased; b) reorganization-in which the client carries out certain tasks, such as writing daily entries in a 'continuous letter' to the deceased; and c) finalization-which is

- by Frits Goossens
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- Psychotherapy, Symbolism, Writing, Humans

Un vent nouveau souffle en Occident sur ce qui touche au souvenir du défunt, amorçant une période de «réappropriation du mort» ainsi que des rites autour de la mort. Alors que les cimetières traditionnels sont de moins en moins visités, les mémoriaux éphémères et virtuels se multiplient comme autant de moyens de réécrire l’histoire et d’affirmer le désir de vivre en société.

- by Jeltje Gordon-Lennox
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- Ritual, Rites of Passage, Death, Grief, and Mourning, Grief and Loss

The author analyzed the problem of burial sites
of the population of Scythian Age in the Seym region.
Currently there are several locations associated with
the local population. These are the burial sites from
the Moiseevo and Maritsa hillforts and the necropolis
near Dolinske village. The burials from the Moiseevo
hillfort probably date back to the medieval times and
the necropolis at the Maritsa settlement belonged to the
Yukhniv culture. According to the available data, burial
in the territory of this site was carried out after the hillfort ceased to function as a settlement — ca. 4th century
BC. Necropolis near the Dolynske village is well known
in the literature as an example of ground burials of the
forest-steppe population of Scythian Age. However,
detailed analysis of the circumstances of discovery of
burials and the grave goods suggests that the burials
were actually covered by the mounds but they did not
survive due to the removal of soil. The grave goods is
reminiscent of the nearby Sula necropolises. The lack
of common burial sites in the region prompts the search
for other burial rites. Traditionally cremations with the
further dispersal of ashes are the common types of burial that do not leave visible burial sites but despite the
complexity of their detection there are still no finds that
would indicate this rite. The fragments of human bones
at Shyryaevo, Kuzina Gora and Moiseyevo hillforts are
the only hints that could indicate this. A round amulet
which was made of human skull bone was discovered at
the latter. Stray finds of human remains occurred at the
sites of the entire forest-steppe territory in Scythian Age
and many sites of Central Europe but the irregularity
of such finds at the Seym region demonstrate that they
could not be a mandatory consequence of a certain burial
rite. The wide variety of analogies offers the options for
the reconstruction of special burial practices that could
lead to the deposition of human bones. By analogy with
other cultures, the cannibalism, temporary burial at the
site, and the deliberate storage of bones that may have
been obtained from the burials can be assumed.

- by Oleh Bilynskyi
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- Scythian archaeology, Scythian History, Funeral Rites
- by Olga E . Poshekhonova
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- Funeral Archaeology, Funeral Rites, North Angara Region
- by evelyne gillet and +2
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- Roman Necropolis, Verre Antique, Funeral Rites, Céramique Gallo-Romaine

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 Christophe Helmke and +2
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- Archaeology, Anthropology, Zooarchaeology, Death Studies

Texto da celebração do funeral cristão do filósofo francês Michel Foucault.

- by André Tavares
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- Religion, Death, Michel Foucault, Christian Studies
- by Andy Carmone
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- Nursing, Health Promotion, Death, Psychotherapy

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

- by Vasudevan lakshminarayanan
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- Ancient History, Physiological Optics, Egypt, Humans

Rituals on birth, marriage and dying within the late medieval elite in Limburg

- by Wim Hupperetz
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- Marriage (History), Medieval castles, Funeral Rites
- by Shirley Firth
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- Hinduism, Humans, Lancet, Funeral Rites

The essay describes the rites and habits of funerals of the german-baltic nobility in Estonia in the 17th. centuary, of which the monumental collection of funeral coat of arms in Tallinn Cathedral forms the background. The detailed descriptions base on a bill, which gives detailed informations about the costs on a specific funeral in Tallinn (Reval) in 1668.

- by Arnulf von Ulmann
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- History, Funeral Monuments, Funeral Rites

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.

- by Vamik Volkan
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- Death, Mental Health, Symbolism, Adolescent

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

The article discusses three registers of funeral expenditures that were presented to the urban authorities of Cracow in the 1650s. Unlike last wills and testaments, 16th-17th-century sources documenting the costs of burial and other posthumous expenses are sparsely extant in Poland. The three registers discussed here show the funeral customs of the lower strata of Cracow population, which increases their informative value.

- by Waldemar Kowalski
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- Early Modern History, Urban History, Funeral Rites, Last Wills and Testaments
- by Julien Bonhomme and +1
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- Anthropology, Africa, Anthropology of Death, Funeral Rites
- by Vincent CHARPENTIER
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- Religion, Prehistoric Archaeology, Anthropology, Death

Death, dying and bereavement in affluent societies are largely secular, even when the individuals concerned have a faith. The good death, which once meant being true to the faith, now means being true to oneself. Funerals which once looked forward to commit the soul to God, increasingly look back to celebrate the deceased’s individuality. Mourners who once were expected to pray for the dead are today expected to nurture their own inner emotional journey. In particular, Protestantism has ‘disenchanted’ the world, opening the door for science, medicine and secularisation, though non-dogmatic, individual spirituality attempts to re-enchant death.
Though secularism advances in the richer parts of the world, religion advances globally because of higher birth rates in the poorer parts. Contrasting with poverty-stricken people’s struggle to survive, the affluent increasingly embrace ‘postmaterial’ values of choice, self-expression and quality of life – humanistic values promoted by palliative and bereavement care. Affluent or secular people also tend to embrace more liberal ethics of abortion, capital punishment, AIDS and euthanasia. Societies that are multi-cultural, or (like the USA) divided economically or in terms of religion and secularism, can experience marked conflicts over how death, funerals and grief should be.

- by Tony Walter
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- Religion, Death, Dying and Bereavement, Funeral Rites

In my undergraduate thesis I explored the possibility that Ancient Greek fertility cults ritualized certain ethnobotanical practices that might today have been called "abortion," but at the time, would have been thought of in a very different way. A lack of very hard evidence leaves these suggestions speculative at best, however we know from modern comparative anthropological studies that every culture has some method or another of dealing with pregnancies that do not end in a living birth, and the near silence on this matter in the historical record and modern scholarship has left this a question worth asking.

- by Jon Gilbert
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- Classics, Ethnobotany, Sexual and Reproductive Health, Hellenistic History
- by Hend Yasien Esmael
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- Psychology, Death, Death Studies, Bereavement

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

People have reflected on the issue of death a great deal since ancient times and conceptualized death in different ways. This paper presents a detailed, comparative analysis of Lithuanian funeral customs in the context of rites de passage (as per the end of the 19 th-21 st centuries). The work is based on field investigation materials gathered by the author in all ethnic regions of Lithuania. The author presents the latest scholarly research on funeral customs and rites in the urban sphere by interweaving the predominant theoretical perspectives of historians, ethnologists and anthropologists. She includes findings from other researches and interviews with respondents. Answers to certain questions are sought by analyzing narrative folklore and ethnographic material.

- by Rasa Račiūnaitė-Paužuolienė
- •
- Death Studies, Anthropology of Death, Lithuania, Funeral Rites

In some Funen cemeteries from the Roman Iron Age weapons, personal equipment and tools have been
buried without connection to specific graves. In many cases the objects have been burnt and/or destroyed
before the deposition. At several cemeteries deposits of clay pots and in one case parts of a Roman bronze
cauldron have also been uncovered. These different types of deposits from the cemeteries are often published
as cenotaphs or badly preserved graves. However, the handling of the objects and the circumstances
of the deposits have close parallels in sacrifices from settlements and wetlands. Therefore, it is tempting
to interprete at least some of the deposits from cemeteries as sacrifices, while others can be understood
as the burial of objects which were considered "contaminated" or taboo. Seen in connection with other
structures in the Roman period cemeteries (funeral pyres, mortuary houses, roads, cooking pits, etc.) the
deposits reflect that burial sites were not used for funerals exclusively. They were central sites or scenes
where a diversity of activities related to burial rituals and ancestor cult were exercised.

- by Mogens Bo Henriksen
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- Funeral Practices, Iron Age, Early Iron Age, Roman Iron Age
- by Przemyslaw Sikora
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- Archaeology, Ritual, Culture, Funerary Archaeology
- by Ellen Grav
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- Death and Burial (Archaeology), Funeral Rites
- by Arturo Sanchez Sanz
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- Ancient Egyptian Religion, History, Ancient History, Military History
- by Dan Yerushalmi
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- Tibetan Studies, Tibetan Buddhism, Cultural Ecology, Cultural Anthropology

Death, what makes everyone to pass way from this mundane world, is common to all who are born. This is the only reality that every human being never dares to remember. All of us wanted immortality and wellbeing. Even those who are differently abled persons never wish to depart from this world of suffering. Death is also an important part of every religion and culture. Death has been given many interpretations based on myths of each religion and culture. Few religions try to connect birth and death as both sides of a coin. Multifarious interpretations are given to the phenomena “death”. Even the modern science could not explain exactly what happens exactly after death. Therefore even a scientist die, he will be cremated as per religious order. No one, who had normal death, is simply thrown into the pit directly by anyone. Even then there are many exceptions. This academic paper entitled, “Death and Funeral Customs” deals with the questions: What is death? What is after death? What are the philosophical explanations given to death and life after death by different religions? What does science say about “Death”?

- by JOBY JOHN
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- Death, Funeral Rites

La casa oscura, el camino que discurre en una sola dirección, el país sin retorno: el infierno mesopotámico es un lugar con muchos nombres. Ciudad emplazada bajo tierra en el corazón de la montaña salvaje, acoge en su vientre a generaciones de muertos, de reyes a tejedoras y de campesinos a príncipes. Infierno. El más allá en la Mesopotamia antigua explora la geografía infernal y sigue de cerca a los habitantes que pueblan sus calles envueltas en una oscuridad perpetua: divinidades ctónicas, espectros de los muertos y demonios al servicio de las potencias infernales. A través de los textos cuneiformes, se explora la función del morir, los rituales funerarios y la transformación del difunto en espectro ancestral, y se arroja nueva luz sobre los principales mitos y narraciones del infierno, como el Descenso de Inanna, Nergal y Ereškigal y la Épica de Gilgameš.

An encyclopedic entry on Antyeṣṭi, the Hindu funeral rite.

- by Lubomír Ondračka
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- Hinduism, Funeral Practices, Funerary Practices, Death and dying

Qui organise aujourd'hui des funérailles catholiques à Abomey, dans le sud du Bénin? Comment, pourquoi, et dans quelles conditions? Voici quelques-unes des questions auxquelles ce texte s'efforce de répondre, en replaçant ce cas dans la problématique plus générale de l'articulation entre identités religieuses et divisions sociales dans l'Afrique contemporaine.

- by Joël Noret
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- Religion, Christianity, Comparative Religion, Sociology of Religion

The Fascinating Intricacy of Irish Funeral Traditions It is truly humbling to realize the multifaceted functions of Irish funeral rites: what prevails at the dawn of a Posthuman contemporaneity from the days of the Tuatha de Danann is the need to demonstrate respect, love and care for the departed, while also manifesting grief in a controlled and supportive environment that reunites the community. This paper aims to present and analyze all aspects of Irish wakes and funerals, offering a chronologic overview of the successive mutations in tradition, while also taking the liberty of elaborating on topics such as death omens and the mesmerizing performance that is keening. In his extensive research on Irish funeral customs, James Mooney deems this aspect of Hibernian society a measure of religious belief and a mode of transposing into immediate reality conceptualized views of the afterlife. The origin of funerals is thought to be the wish to appease the soul of the deceased so that the ghost does not latch on to this world and linger menacingly.

- by Diana Dupu
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- Anthropology, Irish culture, Funeral Rites