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1
Minvaleev, Sergey A. „Concepts and rituals of Orthodox originas and their dynamics in funeral and memorial rites of the Ludians“. Finno-Ugric World 11, Nr. 2 (18.09.2019): 183–94. http://dx.doi.org/10.15507/2076-2577.011.2019.02.183-194.
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Introduction. The article reveals funeral and memorial rituals of the Ludian Karelians at the end of the 19th – beginning of the 20th centuries, which have Christian origins and exposes their further transformations. Materials and Methods. This research is based on an integrated approach to the humanities. The most valuable group of sources for the research is unpublished expeditionary materials, stored in the archives of the Republic of Karelia and Finland. Results and Discussion. The funeral and memorial tradition depends on Orthodox funeral complex of rites. Almost every aspect of the funeral, which has Orthodox semantics, find its own interpretation in mind of the Karelians, such as candles at a casket necessary to light a way for a deceased in the next world; the sacrament of penance obligatory for the living not to carry any sins of the dead; the requiem mass to grant peace to the departed soul and etc. A priest participated in all steps of funeral ceremony: from a confession to common wakes. In the Soviet era a priest’s role in burial practices of Karelian countryside begun to subside by elderly women who could read in Church Slavonic. Ludian burial practices contain some echoes of burial orgies (also known as “funny funerals”) and ancestor worship. Conclusion. Despite of atheistic propaganda and intense fighting of the Soviet State against religion, Christian funeral ceremonies continued to be observed by Ludian Karelians and preserved the features of the Pagan-Christian syncretism.
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Musoni, Phillip. „Restrictions on Funeral Gatherings during COVID-19: A Religious/Spiritual Perspective among the Zimbabwean Community Living in South Africa“. Journal for the Study of Religion 36, Nr. 2 (09.01.2024): 1–17. http://dx.doi.org/10.17159/2413-3027/2023/v36n2a3.
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This essay endeavors to understand the impact of COVID-19 hard lockdown restrictions on funeral gatherings from a Zimbabwean religious/spiritual perspective. For most Zimbabwean Christians and non-Christians, funeral rites of passage are at the apex of all religious activities and are revered in most social settings. The central questions to this study are: How have funeral gathering restrictions impacted on the religious/spiritual beliefs of many Zimbabwean immigrants living in South Africa, who were not able to attend funeral ceremonies back home in Zimbabwe? What religious/spiritual implications does it have to attend or not attend funeral ceremonies from a Zimbabwean religious perspective? These questions are raised because during the pandemic, most Zimbabweans who lived in South Africa were forbidden to go home to attend funeral ceremonies due to travelling restrictions between the two countries. This study found that most Zimbabwean immigrants who did not participate in funeral rites of passage due to COVID restrictions were left with spiritual distress after the pandemic. Data for this article were collected through interviews with individuals from Zimbabwe who are living in South Africa. Interviewees were selected using purposive sampling. Confidentiality, anonymity, and suppression of names are some of the ethical considerations maintained throughout this research.
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Wimbodo Purnomo, Agustinus. „Ritual Brobosan Sebagai Penghormatan Terakhir dalam Liturgi Pemakaman Jawa-Kristiani“. MELINTAS 33, Nr. 2 (13.07.2018): 206–27. http://dx.doi.org/10.26593/mel.v33i2.2961.206-227.
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The Catholic Church provides occasions for funeral rites so as to illuminate the death of the faithful within the paschal mystery of Christ. The Church administers the funeral and offers prayers for its departing members to escort them to the afterlife. Funeral ceremonies are held to comfort the bereaved family, but also to strengthen the faith of the people. Therefore, the funeral ceremony could be seen as a pastoral means to foster the faith of the believers and at the same time to evangelise the gospel. Inculturation could be seen as a process to help the faithful experience God’s saving presence in the liturgy from their respective cultures. In this article, the author views the funeral of the faithful as an entrance for inculturation, bringing Christian liturgy towards the local culture, which in this paper is the Javanese culture, and vice versa. The Javanese culture has its own philosophy in escorting the departing souls through its rituals. This article attempts to integrate what has been a ritual of death in the Javanese culture, i. e. brobosan, which shows a gesture of giving respect to the departed, in the Catholic funeral liturgy, particularly in the last part of the rite.
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Rothstein, Mikael. „The Significance of Rituals in Scientology: A Brief Overview and a Few Examples“. Numen 63, Nr. 1 (13.01.2016): 54–70. http://dx.doi.org/10.1163/15685276-12341408.
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Scientology’s rituals may be divided into four categories, which are all mentioned in this article: 1) rituals aimed at the spiritual transformation of the individual, most profoundly the auditing procedure; 2) collective, very often calendrical ceremonies, usually termed “Events,” where the community of Scientologists, the organization itself, and its exalted founder are celebrated; 3) rites of passage such as weddings, namings, and funerals; and 4) services that to some extent (and probably strategically) emulate their Christian counterparts. In this article the focus is on the auditing procedure and “Events,” with a special emphasis on L. Ron Hubbard’s obsequies in 1986. On the basis of ritual analysis, it is argued that Scientology, apart from the proclaimed ambition of liberating the entrapped soul (thetan), is best understood as a devotional cult aimed at revering the mythologized founder of the organization.1
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PYSKACH, Оlha. „Ehnolinguistic features of family rituals of Transcarpatians in M. Dochinets’s “Indents and treasures” collection“. Linguistic and Conceptual Views of the World, Nr. 73 (1) (2023): 90–107. http://dx.doi.org/10.17721/2520-6397.2023.1.05.
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The paper examines the reproduction peculiarities of action, real-object and verbal elements of family rituals in the context of artistic style; the specifics of the artistic representation of the family rituals of Transcarpathians in connection with the personality of M. Dochynets himself as an implicit narrator has been traced; semantic and word-forming and etymological analysis of ceremonial names has been carried out as well. The family rituals of Transcarpathians are artistically reproduced in the short stories “Circus”, “Ant in Amber”, “Domestic Bird” (birth ceremony); “Black Angel”, “Wax Rings” (funeral rite); “Mother’s Bread” (wedding ceremony). Family rituals in M. Dochynets’s works are represented both through artistic images and the prism of philosophical, traditional folk and religious ideas of the author himself as an implicit narrator. The picture of his artistic world reproduces the peculiarities of the national Ukrainian worldview and world consideration. Action elements of family rites are most vividly reproduced, including washing and dressing of the deceased, night vigil near the deceased, wedding invitations, gift giving to the young, etc. In most of them, pagan and Christian traditions are closely intertwined, fixed in the mental consciousness of Transcarpathians. The specificity of the real-object plan of family rites in M. Dochynets’s novel is the reflection of mystical, symbolic features formed on the basis of mythical and religious ideas of the people. The verbal context of the family rituals of the analyzed collection is represented mainly by lexemes and occasionally by phrasemes. By origin, these are mostly Ukrainian proper names with Proto-Slavic roots and a few borrowings. Most of the ceremonial nominations are the words of Ukrainian origin used mostly in the literary language, with the exception of a few dialectical words (sváyba, krúzhmo, uprovíd, dérevúsche). Symbolic meaning is inherent in such names as soul, candle, cross, wax rings, etc.
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Qlichev, Ulugbek A. „POST-FUNERAL RITES AND RITUALS“. CURRENT RESEARCH JOURNAL OF HISTORY 04, Nr. 04 (01.04.2023): 9–13. http://dx.doi.org/10.37547/history-crjh-04-04-03.
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Thorough and perfect study of the history of the material and spiritual culture of the Uzbek people has become one of the most urgent problems of our time. Because the attitude to history, material and spiritual life has changed, our national values have been revived, many of our customs and ceremonies, which have developed over the centuries and have preserved their traditional forms and manifestations, have their own place in life again found a place. Therefore, the information collected as a result of ethnographic research is of great importance in order to write the history of the peoples of Uzbekistan in a correct and popular way, fully using evidence and documentary materials.
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Campbell, Yvonne Michelle, und Damien Anak Mikeng. „Christian Influence in the Bau-Jagoi Bidayuh Traditional Funeral Customs“. Asian Culture and History 13, Nr. 1 (22.10.2021): 20. http://dx.doi.org/10.5539/ach.v13n1p20.
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The arrival of Christianity in the 19th century has greatly affected the traditional beliefs and customs of the Bidayuh in Sarawak, Malaysia. One of the rituals affected is that relating to funeral customs. This paper focuses on the influence of Christianity and modern lifestyle on the traditional Bidayuh funeral rites in this 21st century. The data were gathered from two funerals of traditional Bidayuh in Kampong Duyoh and Suba Baru of the Jagoi area; in Bau district. Traditional Bidayuh funeral customs are heavily influenced by their animistic beliefs and pagan/traditional rituals. Typical to any of the traditional funeral amongst the indigenous tribes of Borneo, a Bidayuh funeral is advised by a traditional priest. It is also a common trait to see it as a communal event where the whole village is involved during the wake and the funeral procession. With the conversion of most Bidayuh into Christianity, the traditional Bidayuh funeral and rites have been a rarity and exclusive only to those pagan Bidayuh. Younger generations are not exposed to the rites and tradition as funerals are in accordance to the Christian rituals. Even with the last remaining pagan Bidayuh, Christian influence could be seen in the traditional Bidayuh funeral rites and rituals.
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Ivanchuk, Vasyl. „Individual and calendar funeral and manistic rites in the Hutsul region“. Scientific Herald of Uzhhorod University. Series: History, Nr. 2 (45) (25.12.2021): 123–33. http://dx.doi.org/10.24144/2523-4498.2(45).2021.247504.
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Based on ethnographic notes of the late XIX – early XX centuries, as well as modern author's field data collected in the Hutsul region, various individual (thirds, ninths, forties, anniversaries) and calendar (Christmas and New Year, Easter periods and «wonderful») are considered Saturdays) funeral services, common among locals. In this investigation, funeral rites are analyzed through the prism of action, agency, subject and motivational and semantic components. The study found that most Hutsul funeral services are based on a pious attitude towards the dead, as well as ancient manistic motivations. Most of the funeral rites and beliefs preserved among the inhabitants of the Hutsul region are marked by syncretism and reduction, as during their existence they absorbed both archaic and later Christian or modern components. A significant number of the funeral services considered are connected with the Christian-church tradition, which is reflected in the organization of funeral services, appropriate meals, readings of the Psalms. At the same time, among the Hutsuls there are ancient funeral rites, which include collective treats of symbolic cereals, feasts on the graves, as well as the gift of a certain sacrifice «for the soul» of the dead. Consideration of the many beliefs and rites associated with manistic endowments has shown that such practices are based on the reception of agents involved in the rite by symbolic representatives of the dead on earth, while the very procedure of endowing a particular object involves its mediation to the afterlife as a victim. In this context, the status of assimilation to the dead is given to the poor, widows, widowers, the elderly and children. An important element of Hutsul funeral rites are also other manistic rites, among which stand out «calling», «feeding», «drinking», «warming» souls. In general, these rites are an important feature of the cult of ancestors, as they perform a clear gilastic function: they are designed to honor and appease deceased relatives, so that they are the patrons of their descendants during the economic and production year.Key words: Hutsul region, Hutsuls, dead, funeral rites, manistic motives
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Trojnar, Wiktor. „The Face of Christian Hope in the Renewed Funeral Rites“. Teologia w Polsce 14, Nr. 1 (25.09.2020): 185–95. http://dx.doi.org/10.31743/twp.2020.14.1.09.
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The Second Vatican Council brought a new look at the ultimate reality of man. It has definitely contributed to the deepening of the understanding of the Christian faith and allowed to adapt its message to the needs of modern times. It was from its inspiration that, a few years after the promulgation of the Constitution Sacrosanctum concilium, the Ordo Exsequiarum was reformed, which made it possible to introduce the changes postulated by the Council’s fathers into the funeral liturgy. In accordance with their provisions, the funeral rites were to express more clearly the paschal character of the Christian’s death. Thus, the liturgy of the funeral became a special place for proclaiming Christian hope. It therefore seems necessary, on the basis of the texts of the renewed funeral rites, to notice its paschal character.
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Panda, Herman Punda. „PERJALANAN JIWA KE “KAMPUNG LELUHUR” KONSEP KEMATIAN MENURUT KEPERCAYAAN ASLI MASYARAKAT SUMBA (MARAPU) DAN PERJUMPAANNYA DENGAN AJARAN KATOLIK“. Lumen Veritatis: Jurnal Filsafat dan Teologi 10, Nr. 2 (01.04.2020): 197–220. http://dx.doi.org/10.30822/lumenveritatis.v10i2.478.
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This study answers a phenomenon of double funeralrite that often occurs among the Catholics who converted from Marapu, the ethnic religion of the people of Sumba. Double funeralrite is the practice of funeral ceremonies consisting of official liturgy of the Catholic Church and spontaneously followed by a number of Marapu rites. Such a practice indicates a dualism of belief, in the sense that people have embraced the Catholic faith but are still attached to the elements of their old beliefs. In this study the author investigates in depth both the funeral rites according to Marapu and the double practice phenomenon in funeral ceremonies of Catholics who converted from Marapu. The main purpose of this research is to find parallels and intersections between Catholic’s concept of life after death and that of Marapu’s. Discussion and analysis of the data prioritizes the meaning behind each verbal and non-verbal expression. The meaning of prayers, rituals and symbols used in funeral according to Marapu reveals universal values that parallel to the values contained in Catholic teaching. According to Marapu belief, death is the return of the soul towards “ancestral village”, which is the final resting place of souls after death. This return is believed to be a long journey before arriving at the ancestral village. Prayers and ceremonies carried out by humans aim to help the soul to enter the ancestral village. This concept parallels to the Catholic understanding of soul purification after death before entering the eternal happiness in Heaven. Such parallels allow a construction of the encounter between Catholic teachings and Marapu ones about life after death.
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Schwartz, Anna Lisa. „Mourning the Prince of Orange“. Netherlands Yearbook for History of Art / Nederlands Kunsthistorisch Jaarboek Online 72, Nr. 1 (14.11.2022): 336–68. http://dx.doi.org/10.1163/22145966-07201012.
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Abstract Anna Lisa Schwartz analyses the rites and expressions surrounding the death and funeral of Prince Willem IV on 22 October 1751. Schwartz’s essay clearly illustrates that the Protestant Reformation did not see an end to lavish funeral ceremonies, funerary decorations, or mourning chapels. Willem died a stadtholder of all seven provinces of the Dutch Republic, a position he had achieved only four years before as the first scion of both branches of the Nassau dynasty (the Frisian and the Orange). Schwartz examines a plethora of visual and literary expressions: the decorations of the mourning hall; the catafalque; and funerary poems, medals, and books, the latter containing both descriptions and etchings of all funeral ceremonies. Tellingly, visual references were made to obsequies of Willem’s predecessors belonging to the Orange branch: its founder, William the Silent; his sons Maurits and Frederik Hendrik; and Willem’s predecessor, the king-stadtholder Willem III.
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Aminov, Abdulfattokh Khakimovich. „Folklore Aspects of Funeral and Mourning Rites of Badakhshan Residents“. Ethnic Culture 4, Nr. 3 (27.09.2022): 8–11. http://dx.doi.org/10.31483/r-102835.
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The article is devoted to one of the spheres of the spiritual culture of the inhabitants of Badakhshan – funeral and mourning rites, which reflected many of the traditional ideas of the local population. The purpose of the article is to reveal the distinctive cultural features in the funeral and mourning rites of the inhabitants of Badakhshan. The content of the article is based on the material accumulated by the author from folk stories, beliefs and customs of funerals and mourning ceremonies, the results of surveys of local residents, experts on local rituals and active participants in the relevant rites, as well as the views of previous researchers. On the basis of the method of participant observation, interviews, comparative methods, various aspects of the features of funeral and memorial rites were analyzed, such as reading a prayer for the dead (janoz), funeral lighting of the lamp “Charogravshan” (Lighting the lamp), which form the basis of the religious rites of the mourning Shiite families. Ismailis of Badakhshan. At the end of the article, conclusions are given about the main elements of the rite “Charogravshan”: reading the verses of the Koran associated with light; reading “Kandilname (Charogname)”; prayers for lighting a lamp; reading laudatory verses from the poetry of Nasir Khosrov; praise in the name of the Prophet Muhammad (peace and blessings be upon him); prayers and special verses related to grief; checking the lamp by the caliph and those present; prayers and blessings for the repose of the soul of the deceased.
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Borkowska, Urszula. „The Funeral Ceremonies of the Polish Kings from the Fourteenth to the Eighteenth Centuries“. Journal of Ecclesiastical History 36, Nr. 4 (Oktober 1985): 513–34. http://dx.doi.org/10.1017/s0022046900043980.
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Coronations, grand royal entrances and the ceremonies of royal burials were public manifestations of the ‘sacra maiestas regia’. The Polish ceremonies had close parallels in other European monarchies, and also their own special features. The rites formed a symbolic drama with social and political overtones; they were needed to preserve order in the human community. Recent studies in this region have brought interesting results, especially when seen in a long perspective of time and with due contemplation of the mentality and attitudes behind the outward show.
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Maulana, Abdullah Muslich Rizal, Kholid Karomi und Nur Afifah R. Arman Ahyadi. „CHRISTIAN FUNERAL RITES AND RAMBU SOLO’ IN TANA TORAJA“. Harmoni 22, Nr. 2 (28.12.2023): 287–308. http://dx.doi.org/10.32488/harmoni.v22i2.709.
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This article aimed to elaborate on the death ritual carried out by the society of Tana Toraja. Tana Toraja people, apart from their official affiliation to Christianity, yet practised an indigenous ceremony known as Rambu Solo’ as a part of Aluk Todolo, which is identified as a local belief system of the Tana Toraja. To describe a proper image of both rituals simultaneously, this paper used some methods: structuralism, comparison, and interviewing. The structuralism method of research came more profound into a comprehension of the funerals regarding their prominent position within Tana Toraja people; the comparison method traced both similarities and differences of the ritual based on its theological origin and practises while interviewing was done formulating pieces of information derived from Tana Toraja religious figures and intellectuals, stood for an additional effort enriching available documented sources. This research concluded that the community of Tana Toraja combined their death ritual from both Christianity and Rambu Solo’ basis, making it an inevitably distinguished ritual practise. Considering the traditions’ divergent values, the discussion suggests multiple identity belongings in the local Indonesian context.
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van 't Spijker, Gerard. „The Role of Social Anthropology in the Debate on Funeral Rites in Africa“. Exchange 34, Nr. 3 (2005): 248–68. http://dx.doi.org/10.1163/157254305774258654.
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AbstractIn view of the actual debate on funeral rites in Christian Churches in Africa, a revision of the old position of missionaries that forbade all traditional ritual concerning death as belonging to paganism should be undertaken on the basis of social anthropological research which analyses structure and function of the funeral practices. Thus the mourning rites are understood as means of purification and reconciliation of the bereaved extended family. Parallels between African rituals and those of Israel of the Old Testament may also be taken into account. The efforts towards contextualisation of the Christian message in days of mourning by the ancient Ethiopian Church and by churches in Zimbabwe of today may serve as guidelines for developing rituals marking the end of mourning focused on reconciliation and the victory of life over death.
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Levchenko, Ilya E. „Farewell Meeting (Sociology of Funerals)“. Koinon 2, Nr. 4 (2021): 101–15. http://dx.doi.org/10.15826/koinon.2021.02.4.042.
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The article is devoted to identifying the features of a farewell meeting — funeral. They represent the ritual design of the wires of the deceased into the space of death, guaranteeing a safe crossing of the border between them for the living. Despite the historical, cultural and ethno-confessional differences, a common algorithm and similar features can be found in the farewells to the deceased. A retrospective analysis of the rites showed that at all times there was a “stratification” of funeral ceremonies. In the 20th century, the secularization process abroad led to a significant reduction in funerals performed in accordance with religious rituals. Since ancient times, mourning music has set the tempo of funerals. Although the transition from a traditional to a modernized society had modified the farewell to a certain extent, their fundamental features remained unchanged — the demonstration of love and respect for the deceased, the rites of carrying out the body and the funeral procession to the place of his last resting place. Classification of funerals is carried out on a variety of grounds (the number of deceased, the social status of the deceased, technology, duration, etc.). According to customs, at certain stages or in certain funeral rituals, the participation of children, women (especially pregnant women), seriously ill, elderly people, etc. is restricted or prohibited. Along with strictly regulated ceremonies, emergency funerals occur in people’s lives when the duration of rituals is shortened, or they are not observed at all — in conditions of hostilities, natural or man-made disasters, pandemics. By their “nature” funerals are multifunctional — they perform sanitaryhygienic, ritual, psychotherapeutic, consolidating, identification, memorial and other functions. In general, funerals can be considered as a “chain” of oppositions: completion — beginning, break — connection, farewell — meeting, etc.
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Romio, Silvia. „Denied funeral rituals in pandemic times“. Human Remains and Violence 9, Nr. 1 (April 2023): 91–109. http://dx.doi.org/10.7227/hrv.9.1.6.
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The extremely high death rates in northern Italy during the 2020 COVID-19 pandemic called for exceptional rules and suspension of funeral practices and burial rites. Additionally, forms of collective burial, typical of a wartime scenario, and mechanical methods and timing were reintroduced into the handling of corpses. Although several academic studies have highlighted how the absence of funeral ceremonies and ‘dignified burials’ has caused prolonged and deep suffering for the mourners and for many of the caregivers and health workers, few have so far focused on funeral workers. This article focuses on the intimate, emotional and ethical experiences of a group of funeral workers in northern Italy who handled COVID corpses and had to take the place of the mourners at the time of burial. Through an anthropological analysis of their oral memories, this work attempts to analyse their expressions of discomfort, frustration, fear and suffering.
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R. Marak, Silba, und Dwijen Sharma. „Funeral Rites of the Garos: Unveiling Cultural Assimilation Amidst Christian Influence“. Journal of Contemporary Rituals and Traditions 1, Nr. 2 (11.09.2023): 55–66. http://dx.doi.org/10.15575/jcrt.354.
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This paper analyzes the funeral rites and ritualistic practices associated with death among the Garo community of Northeast India, a community that has undergone linguistic divisions and witnessed fragmentation due to colonialism and subsequent conversion to Christianity. Employing an ethnographic approach, this research meticulously examines funeral rituals and practices through engaged participant observation, comprehensive interviews, and meticulous document analysis. Qualitative analysis reveals distinct patterns and themes, casting a revealing spotlight on the symbiotic relationship that exists between tradition and Christianity. The study finds that the Christian Garos have retained social customs such as matrilineality and the kinship system. However, a noticeable departure from their indigenous animistic belief system has taken place, with numerous deities being replaced by a single God, and fundamental beliefs like life after death seemingly abandoned. Nevertheless, upon closer examination of funeral rites, certain traditional elements are found to persist, reflecting the complex cultural assimilation within the emerging Christian identity among the Garo people. The primary contribution of this research lies in uncovering how these remnants of tradition persist, despite the transformative impact of Christianity on the religious and cultural landscape of the Garo community.
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Mundzir, Chaerul, Muhammad Arif und Abdul Syatar. „The Integration of Islam with the Local Culture of Tanete Kingdom (a Cultural Approach to the Historical Study)“. KURIOSITAS: Media Komunikasi Sosial dan Keagamaan 14, Nr. 2 (22.12.2021): 137–60. http://dx.doi.org/10.35905/kur.v14i2.2120.
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Tanete is one of the Bugis Kingdoms in South Sulawesi which has been established since the 16th century. This paper aims to explain the influence of Islamization on the socio-cultural life of the Tanete Kingdom in the 17th – 18th centuries. The process of Islamization which was started by King Tanete IX, named Petta Sugie, had an impact on two things, first, Islam was integrated in the elements of government with the existence of a saraq institution led by a Kalie. Second, the process of Islamization has an impact on initiation ceremonies or rites de passage. The changes were marked by the addition of Islamic elements and values in the birth-marriage-funeral rites
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Bibikov, Dmytro. „«Pseudo-chambers» from the excavations of Kateryna Melnyk as a transitional link in development of the burial rite of Volyn population in the Early Middle ages“. Materials and studies on archaeology of Sub-Carpathian and Volhynian area 24 (24.12.2020): 345–60. http://dx.doi.org/10.33402/mdapv.2020-24-345-360.
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The article is devoted to a specific category of ancient Rus burial monuments of X–XI centuries. They combine the features of both elite chamber tombs of the Viking Age and ordinary Christian burials of the beginning of the II millennium AD. The author considered to combine such burials under the term «pseudo-chambers» or «imitation chambers». There are four types of them: 1) chambers with coffins; 2) ground chambers; 3) «earthen» chambers with wooden flooring, but without wall coverings; 4) «large burial pits» without wooden structures. In the article there is first analysis of the structural and ceremonial features of each of these chamber types. Moreover, the author identifies their peculiarities. The basis of the sample is taken from the materials of excavations headed by K. Melnyk in 1897–1898, which was the source of the greatest number of such monuments. Obviously, the erection of classical chamber tombs in the southern Rus territories ceased with the beginning of Christianization. However, the ancient Rus elite could not abandon this tradition completely, which was reflected in the appearance of imitation cameras. The vast majority of them inside permanent wooden structures contain a movablecoffin. This fact contradicts the basic idea of the classical chamber tombs as «houses of the dead» and indicates at least a significant influence of the Christian doctrine. The spread of pseudo-chambers in the territory of Volyn should undoubtedly be linked to the governmental activity of Volodymyr Sviatoslavych that may have been accompanied by an influx of people («greater men») from the Middle Dnieper. According to the composition of the funerary inventory and analogies from the adjacent territories, they can be dated from the end of X – the first half of XI centuries. Comprehensive analysis of construction features and funerary inventory of imitation chambers from the territory of Volyn does not allow us uniquely associate them with representatives of the ancient Rus elite. Within the region, mentioned monuments are not a direct line of development of classical chamber tombs, but merely imitate socially prestigious ceremonial elements of the latter. Key words: Ancient Rus, Volyn, funeral rite, imitation cameras, Christianization.
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Karakin, Yevgeniy V., und Tatyana V. Pashkova. „The role of the furnace in Karelians funeral and memorial rites and folk medicine“. Finno-Ugric World 12, Nr. 2 (07.08.2020): 176–83. http://dx.doi.org/10.15507/2076-2577.012.2020.02.176-183.
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Introduction. The article studies the role of the furnace in funeral-memorial rite and folk medicine of the Karelians. The study examines the functions of the furnace at all stages of the funeral-memorial rite, starting with the death of a person. The authors address the issue of the function of the furnace in folk medicine, focusing on healing and protective magic, which also traces the furnace with one of its functions: an intermediary between the earthly and the afterlife. The relevance of this study is determined by the absence of special works based on Karelian material, as well as in comparison with the Finno-Ugric and Slavic peoples. Materials and Methods. The material for the study was the funeral-memorial rites of Karelians and Karelian folk medicine studied using comparative-historical and comparative-comparative methods. Results and Discussion. This article analyzes the functioning of the furnace in funeral-memorial rites and folk medicine of the Karelians. The analysis considered the data of the Baltic-Finnish peoples (Karelians, Finns, Vepsians) and, more generally Finno-Ugric peoples. In addition, it reviewed the information about the traditions of Russians who originally lived at the same territory with the Karelians. In the course of the study, it established the common features in the rites at all stages of burial of the studied peoples, and in folk medicine at the moment of a person passing away when a dying person departs to another world and. Conclusion. Household items, funeral ceremonies and folk medicine appearing in funeral rites, as well as some representatives of the fauna were endowed with the ability to be an intermediary between the earthly and the underworld. Among the household items, a furnace and its utensils associated with the cult of ancestors, which were endowed with cathartic and apotropic functions and played a crucial role in the final rite of a person’s life cycle. According to data on Karelian folk medicine, it was believed that a dog, a snake and a crow have a connection with the “other” world, where diseases come from. For example, a dog was used in medical rites to remove the disease from the world of people to the «other» world. In some cases, both a dog and a furnace appear in the process of treatment.
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CHARLES-LAFORGE, Marie-Odile. „Rites et offrandes dans la religion domestique des Romains : quels témoignages sur l’utilisation de l’encens ?“ Archimède. Archéologie et histoire ancienne Archimède n° 9 (Dezember 2022): 46–58. http://dx.doi.org/10.47245/archimede.0009.ds1.05.
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Résumé Si l’encens trouve sa place dans la plupart des rites publics des religions de l’Antiquité, qu’en est-il sur le plan du culte privé chez les Romains ? Les auteurs anciens, notamment les poètes, évoquent fréquemment la libation du vin et l’offrande de l’encens qui interviennent avant le sacrifice proprement dit. Ceci se retrouve dans les témoignages iconographiques qui sont tout aussi indispensables que les témoignages littéraires pour l’analyse des rites. C’est pourquoi cette étude sera menée à partir des peintures de laraires et objets de culte découverts dans les maisons pompéiennes afin de déterminer quelle est la place accordée à l’encens dans les cérémonies du culte domestique mais aussi lors des rites funéraires. Nous devrions être à même de trouver des témoignages archéologiques de sa présence et d’en tirer des conclusions. Nous les enrichirons par une approche du domaine funéraire à Pompéi afin de compléter nos témoignages sur l’utilisation de l’encens lors des rites organisés par la famille. Abstract Title: Rites and offerings in the domestic religion of the Romans: what testimonies on the use of incense? If frankincense finds its place in most of the public rites of religions of Antiquity, what about the Romans’private worship ? Ancient authors, especially poets, frequently mention the libation of wine and the incense’s offering that occur before the sacrifice itself. Nevertheless, the sacrifices’ scenes don’t give them much importance whereas they are as indispensable as the literary testimonies for the rites’ analysis. Therefore, this study will be carried out from lararia paintings and cult objects discovered in Pompeian houses to determine the place given to incense in the ceremonies of domestic cult but also in funeral rites. We should be able to find archaeological evidence of its presence and draw conclusions. We will complete with an approach to the funerary field to look for evidence of incense use in the funeral in Pompeii.
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Bernard, Toffa Akuetey, Mawuli Adzei und Alberta Aseye Ama Duhoe. „The irony in funeral of two religious sects in Ghana: A comparative study in Islam and Christianity“. Research Journal in Advanced Humanities 1, Nr. 3 (01.07.2020): 58–71. http://dx.doi.org/10.58256/rjah.v1i3.164.
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This study examines the irony in the two religions, Christian and Islamic with respect to the organization and patronage of funerals in Ghana. Data was collected in four communities across Ghana comprising two Christian and two Moslem communities. This study adopted a collection of both primary and secondary data sources. The primary data was analyzed qualitatively in order to obtain the information on the funeral services conducted in the religions of Islam and Christianity. The study relied on appropriate primary sources. Such primary data was collected at a realistic level through informal conversational interviews, organized individual interviews and focus group interviews (FGIs). Islamic rules prescribe certain guidelines of how Muslims plan for a burial. Most of the particulars of Muslim funeral rites are taken from Prophet Muhammad’s terms. Christian funeral procedures on the other hand are diversified across sects, regions, and cultural heritage. The Christians advocates for the dead to be buried with respect, but does not propose the particulars of funeral services. The study gives the information on the different practices adopted by the Islamic and Christian religions and therefore contributes to the knowledge of research.
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Petrov, Igor G. „CLOTHING OF A DECEASED IN THE CONTEXT OF FUNERAL AND COMMEMORATIVE CUS-TOMS AND RITUALS OF THE CHUVASH“. Vestnik Chuvashskogo universiteta, Nr. 4 (25.12.2020): 86–99. http://dx.doi.org/10.47026/1810-1909-2020-4-86-99.
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Funeral and commemorative ritualism as a set of magical and religious rituals related to the burial of a deceased, is a rich historical and ethnographic source. These rituals are rooted in the thickness of centuries and reflect the most ancient beliefs and ideas. Despite mass Christianization, funeral and commemorative customs and rituals of the Chuvash people preserved many elements of the pre-Christian (pagan) funeral cult. Household items, including clothing and individual items play an important role in the organization of substantive processing of funeral customs and rites. Being included in the ritual action, they brought in additional information about the essence of the performed actions, enhanced their sensory perception and acted as expressive markers and symbols. In this context, magical perceptions and actions with the clothing of a deceased are of particular interest. Almost at every stage of the funeral rites, the Chuvash performed a number of purposeful actions with the clothes of a deceased that were aimed to accompany step-through the deceased from the profane to the sacred space or to the world of ancestors. In the form of rudiments, they still exist at present time.
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Minvaleev, Sergei Andreevich. „Christian Elements and Their Folk Adaptations in the Funeral and Memorial Rites of the Ludian Karelians“. Journal of Ethnology and Folkloristics 18, Nr. 1 (01.06.2024): 95–112. http://dx.doi.org/10.2478/jef-2024-0007.
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Abstract The article* focuses on an analysis of the funeral and memorial rituals of the Ludian Karelians in the context of folk religion. For many years, rites of Orthodox origin were either viewed unilaterally or ignored altogether in ethnographic literature, with the reconstruction of ‘pagan’ elements being highlighted, which in turn gave rise to the theory of dual faith. According to the results of my research, the funeral and memorial traditions of the Ludians (from the late 19th to the late 20th century) are based on an Orthodox funeral system in which many aspects derived from a Christian basis found new interpretation. For example, the requirement to light candles was explained as lighting the way to the afterlife, the importance of making confession was so that the dying person’s sins would not attach to the living, and funeral services were to help the soul of the deceased ‘settle’, etc. The principal exponents of the funeral rituals, who ensured the successful transition of the soul to the next world, were representatives of the people: women who washed the body of the deceased, and lamenters, but the church priesthood nonetheless played a significant role in conducting the rituals. The priest’s participation is apparent at all stages of the funeral ritual, from confession to commemoration. Following the abolition of the institution of the church during the Soviet period, the functions of the priest were assumed by elderly women who knew the prayers and church burial traditions.
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Devi, Dr S. Jayalaxmi, Dr Oinam Ranjit Singh und Dr Th Mina Devi. „Mortuary Customs Of The Meiteis Of Manipur: A Historical Study“. History Research Journal 5, Nr. 5 (26.09.2019): 113–19. http://dx.doi.org/10.26643/hrj.v5i5.8051.
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The rites of passage are the rites and ceremonies that mark a critical transition in the life cycle of an individual from one status to another in a given society. It covers birth, marriage and death. Death is the last crisis in the lifecycle of an individual. Siba means death in local dialect. It is believed that when the soul leaves the body permanently the man dies. The paper is an attempt to throw light on death and related customs of the Meiteis. There were four kinds of funeral systems such as disposal of dead body in the wild place, in the fire, in the earth (burial) and into the water (river). Disposal of dead in the fire (cremation) in Meitei society commenced from the time of Naophangba. But, the practice of cremation was prevalent among the Chakpas from the very early times. In ancient times, dead body was exposed; the dead body was kept throwing about in the Sumang (the space in front of the house) in the Khangenpham and a bird called Uchek Ningthou Lai-oiba which took away the dead body to a river called Thangmukhong in Heirok. Usually, funeral rites were considered as unclean; therefore, the performers had to wash and cleanse their body. They believe in a future life and in the survival of the soul. The data are based on available primary and secondary sources.
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Shchankina, L. N. „Похоронно-поминальные обряды татар-мишарей Мордовии в конце XIX – начале XXI вв. Funeral Ceremonies of the Tatars-Mishars of Mordovia in the Late 19th – Early 21st Centuries“. Вестник антропологии (Herald of Anthropology), Nr. 2023 №2 (01.06.2023): 169–83. http://dx.doi.org/10.33876/2311-0546/2023-2/169-183.
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В фокусе исследования — похоронно‑поминальные обряды татарского населения Мордовии конца XIX — начала XXI вв. Необходимо отметить, что с середины XX в. по настоящее время их изучение не велось. В связи с этим анализ материала, собранного автором в ходе полевых изысканий в 2002–2005, 2008 и 2021 гг. на территории проживания представителей названного народа в Республике Мордовия, несомненно, будет востребован не только этнографами, но и всеми, кто интересуется традиционной культурой татар‑мишарей. Исследование осуществлялось общепринятыми методами этнографической науки: полевого наблюдения, опроса информантов и фотофиксации. Особое внимание уделено работам ученых Казанского университета (Р. Г. Мухамедова, Р. К. Уразманова), посвященным рассматриваемой проблеме. Охарактеризованы главные элементы похоронной обрядности: основные этапы (допогребальные, погребальные и поминальные обряды), участники, некоторые трансформации ритуала, а также следствия культурного взаимодействия татар‑мишарей с иноэтничными соседями, в частности с мордвой. Обоснован тезис о том, что похороны, поминки и траур до сих пор занимают важное место в семейной и общественной жизни татар‑мишарей Мордовии. Данный комплекс обычаев и обрядов имеет преимущественно исламский характер и близок обрядам других тюркских народов. Общность черт проявляется в представлениях о душе, смерти и загробном мире, в конструкциях и оформлении могил, наличии савана и погребальных носилок, в ритуалах прощания с покойным и выноса его из дома, в порядке поминовений. The focus of the study is the funeral and memorial rites of the Tatar population of Mordovia of the late 19th — early 21st centuries. It should be noted that they were last studied in the middle of the 20th century. In this regard, the analysis of the material collected by the author during field surveys in 2002–2005, 2008 and 2021 on the territory of residence of this ethnic group in the Republic of Mordovia will undoubtedly be in demand not only among ethnographers, but also among everyone interested in the traditional culture of the Tatars‑Mishars. The study was based on the commonly used methods of ethnographic science: field observation, surveys and photo recording. Particular attention was paid to the work of scientists of Kazan University (R. G. Mukhamedov, R. K. Urazmanov) devoted to the studied problem. The article describes the main elements of the funeral rite: the main stages (pre‑funeral, funeral and memorial rites), the participants, some transformations of the ritual, and the consequences of the cultural interaction of the Tartars‑Mishars with the neighboring ethnic groups, in particular with the Mordovians. The results confirm that the funeral, memorial and mourning still occupy an important place in the family and social life of the Tatars‑Mishars of Mordovia. This complex of customs and rites is mainly Islamic in nature and is close to the rites of other Turkic peoples. The similarity is manifested in ideas about the soul, death and the afterlife, in the design of graves, the presence of a savan and a funeral stretcher, in the rituals of farewell to the deceased and taking them out of the house, in the order of remembrance.
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Jarvis, Helen. „Powerful remains: the continuing presence of victims of the Khmer Rouge regime in today‘s Cambodia“. Human Remains and Violence: An Interdisciplinary Journal 1, Nr. 2 (2015): 36–55. http://dx.doi.org/10.7227/hrv.1.2.5.
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The Khmer Rouge forbade the conduct of any funeral rites at the time of the death of the estimated two million people who perished during their rule (1975–79). Since then, however, memorials have been erected and commemorative ceremonies performed, both public and private, especially at former execution sites, known widely as the killing fields. The physical remains themselves, as well as images of skulls and the haunting photographs of prisoners destined for execution, have come to serve as iconic representations of that tragic period in Cambodian history and have been deployed in contested interpretations of the regime and its overthrow.
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Sanou, Boubakar. „Critical Contextualization: A Case Study of Lobi Funeral Rites in Burkina Faso“. Journal of Adventist Mission Studies 14, Nr. 2 (2018): 43–48. http://dx.doi.org/10.32597/jams/vol14/iss2/7/.
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"It is very difficult to be relevant in our Christian witness if we do not know and address the issues with which the people we are trying to reach are wrestling. For the gospel to meaningfully engage recipients with the purpose of transforming their worldviews, Christian witnesses must always encode the biblical message in such a way that its content remains faithful to biblical principles but also makes sense to its receptors in terms of its relevance. Such new experiences often challenge them in their social location. The rationale for this is that because the gospel is always received from within one’s own cultural identity, people cannot be confronted with things that are beyond their frame of reference and be expected to respond positively to them."
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Uberman, Agnieszka. „The Semantic Frame of The Royal Funeral“. Słowo. Studia językoznawcze, Nr. 14 (29.12.2023): 256–69. http://dx.doi.org/10.15584/slowo.2023.14.18.
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Any form of life ends in death. Human death is a difficult moment for an individual’s family. Various cultures observe diverse rituals and traditions connected with the end of life and perform different burial rites. Memorial services assume a range of forms depending on the culture and religious tradition an individual was brought up in and followed throughout their life. However, memorial ceremonies are also diversified within a given culture. The funeral of a monarch is much more complex as compared to this of any of his/her subject’s. The death of the British Monarch, Queen Elizabeth II, in September 2022 was followed by a period of mourning and state funeral. The analysis in the present paper focuses on the semantic frame of the royal funeral. The methodological framework adopted for the discussion is the cognitive linguistic one, focusing on cognitive-linguistic models such as frames and scripts, exemplified here by the frame of the ROYAL FUNERAL and the [ROYAL FUNERAL] script. Both of the presented models contain unique elements that are not to be found in other contexts. The components of frame and script which are specific to this event are highlighted. The data for the detailed description of the frame are gathered from the online news reports provided by the British Broadcasting Corporation. The study shows how different the discussed model is from the standard description of the frame of FUNERAL and the [FUNERAL] script respectively. Also, many of its elements are culture-specific.
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Novoselova, Elena. „The view of the Catholic Church of the Viceroyalty of Peru on indigenous funeral rites“. St. Tikhons' University Review 112 (30.06.2023): 35–45. http://dx.doi.org/10.15382/sturii2023112.35-45.
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The article analyzes the Church's position on the funeral rites that were practiced by the Peruvian Indigenous in the early colonial period. First, the author presents a brief description of the Andean funeral rite, most of the elements of which (the presence of extensive accompanying gifts, burial with subsequent access to the body for ritual purposes, etc.) directly contradicted the Christian doctrine and practice. The author distinguishes between two types of sources — reflecting the theoretical position and revealing its practical implementation. The theoretical provisions are reflected primarily in the materials of the first three Lima church councils, which were convened in 1551-52, 1567-68 and 1582-88. The practical implementation of these provisions is most clearly traced by the materials of the processes for the extirpation of idolatry among the Indigenous people, the peak of which fell on the XVII century. Most of these documents originate from the Archdiocese of Lima. The analysis of these sources shows that the following practices caused the greatest condemnation on the part of the Church: burials of the deceased outside church cemeteries and burials together with accompanying gifts (drinks, food, clothes, etc.). In addition, it can be stated that there are no significant discrepancies between the theory and practice in relation of the Church to Indigenous funeral rites, with the exception of that the burning of ancestral mummies, which has become a common practice, was not prescribed by the documentation of the Lima councils. In conclusion, the author concludes that the efforts of the Church to eradicate traditional rituals were partially successful, and some elements of the traditional Andean funeral rite were replaced by Christian ones.
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Seong, Shinhyung. „Formation of Korean Christianity through the Banning of Ancestral Rites“. Religions 15, Nr. 3 (26.02.2024): 280. http://dx.doi.org/10.3390/rel15030280.
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This study explores the ways in which a ban on ancestral rites influenced Korean Christianity. Ancestral rites are religious ceremonies that form the most critical social basis of Joseon, a Confucian society. First, the Korean Catholic Church was the first to oppose ancestral rites. Catholics created a new social and ethical resonance in Joseon society but had to endure tremendous persecution. Second, Protestantism was introduced when Joseon society was the most confused. Protestant missionaries banned ancestral rites, and Korean Protestants accepted them. Gradually, they interpreted it and embodied it in their faith. The ban on ancestral rites contributed to the formation of Korean Christianity. This laid the foundation for Christian social ethics and Hyo (孝, Xiao (Chinese pronunciation), filiality) theology. It has expanded into various fields, such as systematic theology, biblical studies, practical theology, and liturgical practice. Thus, this study examines how the ban on ancestral rites in Korea had a profound impact on the contextualization of Korean Christianity.
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Ryu, Dae Young. „Horace H. Underwood and the Shinto Shrine Rites Controversy in Colonial Korea“. Theology Today 79, Nr. 2 (17.06.2022): 184–96. http://dx.doi.org/10.1177/00405736221091919.
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For the western missionaries the Shinto shrine rites controversy in colonial Korea was a theological crucible. As the Japanese government began forcing mission schools to attend the Shinto shrine ceremonies, American missionaries from the Presbyterian Church in the USA were divided between “fundamentalists” and “liberals” fighting a fierce theological battle over the nature of and participation in the Shinto shrine rites. Horace H. Underwood, President of Chosen Christian College in Seoul, was a leader of the “liberal minority” party. The “fundamentalist majority” held that the Shinto shrine ceremonies were religious acts and hence bowing during a Shinto ceremony violated the First Commandment. Underwood was uncomfortable with many religious elements in the Shinto rituals, but nevertheless believed that mere attendance and a bow did not constitute either participation in the ritual or worship of the enshrined beings. He thought that the conservative leaders were dictating other people's conscience.
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Yule, Julia, Ephraim Vhutuza und Christina Gwirayi. „‘Kunemera Mufi’: Exploring Performance at Korekore Funerals“. DANDE Journal of Social Sciences and Communication 2, Nr. 1 (01.01.2017): 75–79. http://dx.doi.org/10.15641/dande.v2i1.35.
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The study reconnoitred elements of performance that are found at Korekore funerals. The purpose of the study was to revisit indigenous performance practices and elaborate elements of performance that are embodied within. Korekore funerals of Guruve district, Zimbabwe were used as a case study in this article. The paper argues that Korekore funerals demonstrate the use of theatre elements where space, actors, stagecraft and improvisation are key to a ‘Kunemera Mufi’ production. We argue that the ‘Kunemera Mufi’ at a typical Korekore funeral demonstrate the fact that theatre has always existed among the indigenous African people well before the first Whiteman came to Africa. Theatre was and remains part of the everyday activities among the Korekore, not only at funerals but also in other everyday chores such as hunting, work, child games, rites of passages, rituals and ceremonies. Thus, the paper argues against the Eurocentric definition of theatre or performance by elaborating the elements of performance at a Korekore funeral.
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KIM, SUNG WOO. „Politico-economic Implications of the Confucius Funeral Rites and Ceremonies in the 18-19th Centuries“. Institute of Korean Cultural Studies Yeungnam University 73 (30.12.2019): 1–48. http://dx.doi.org/10.15186/ikc.2019.12.31.1.
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Thiry, Steven. „Rites of Reversion: Ceremonial Memory and Community in the Funeral Services for Philip II in the Netherlands (1598)“. Renaissance Quarterly 71, Nr. 4 (2018): 1391–429. http://dx.doi.org/10.1086/700861.
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AbstractPhilip II’s death in September 1598 coincided with the restoration of Habsburg authority in the southern Low Countries after decades of revolt. Local obsequies for the deceased ruler therefore reclaimed ecclesiastical infrastructure and revived urban cohesion. In contrast to previous funerals, the Brussels service did not significantly stage a transfer of power. Instead, by selectively drawing on traces of former ceremonies, particularly Charles V’s 1558 funeral, the ritual overcame the recent upheavals and soothed the anxieties surrounding the cession of sovereignty to the archdukes. Simultaneously, each important urban center also staged its own ceremonial, thereby stressing local privilege.
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Carpenter, Mary Yeo. „Familism and Ancestor Veneration: A Look at Chinese Funeral Rites“. Missiology: An International Review 24, Nr. 4 (Oktober 1996): 503–17. http://dx.doi.org/10.1177/009182969602400404.
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Ancestor veneration remains a major obstacle to conversion among the Chinese the world over. While the issue often comes to a head over funeral rites, ancestor veneration cannot be understood in isolation. Rather one must look at the broader issues of the cult of the family, a tenet propagated by Confucius, putting loyalty to the family above every other claim including that of the gods or the state. There was also the influence of Taoism which sees the universe as a living organism co-existing in interdependence. The family then is not just a sociological unit, but also a metaphysical unit with ancestral spirits helping to keep the fragile balance which their descendants have with the rest of the universe and with other spirits. Finally, we must not forget that death is a psychological trauma and that living relatives often need a rite of passage to remember and to grieve for the dead. Ancestor veneration then is not a simple act that can be abolished by deciding which rituals in a funeral are biblical and which are not. Rather it is part of a complex web that needs to be understood in its totality. This paper, written by a Chinese and first-generation Christian, attempts to do that.
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Zaitsev, D. M. „Traditional ceremonies and worships in East-Slavic paganism“. Proceedings of the National Academy of Sciences of Belarus, Humanitarian Series 65, Nr. 2 (18.05.2020): 145–51. http://dx.doi.org/10.29235/2524-2369-2020-65-2-145-151.
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This article is relevant, first of all, for compatriots, as it addresses issues of the cultural heritage of Eastern Slavic peoples. The article discusses worship and rituals in East Slavic paganism as the most important part of the religious life of Belarusians, Ukrainians and Russians. The issues of the origin and development of these phenomena are analyzed. Numerous examples show the diversity and importance of the system of rites, rituals and worship in ancient and modern Slavic paganism. It is noted that the activities and heritage of the wanderers and the Magi are significant material for studying the culture of our ancestors. The most visited religious objects are distinguished: first of all, sanctuaries, temples, burial mounds, burials of the Magi, the graves of ancient Russian princes of the pre-Christian time. For thousands of neo-pagans, the reverent attitude to the object of worship serves as the fulfillment of the will of the ancestors. The purpose of the study is to identify the features of worship and rites in East Slavic paganism, to show the influence of historical, geographical, cultural factors on their formation. This work may be useful for solving urgent problems of interaction with representatives of different religious denominations.
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Mokshina, Elena N., und Mikhail I. Svyatkin. „Religious Rites and Holidays of Mordovian-Erzya, Related to Housing and Economic Buildings“. Humanitarian: actual problems of the humanities and education 20, Nr. 2 (20.08.2020): 145–53. http://dx.doi.org/10.15507/2078-9823.050.020.202002.145-153.
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Introduction. The article discusses the religious rites and holidays of the Mordovian-Erzya associated with housing and outbuildings. The venue for a large number of them was the house (kudo). Currently, many of these traditions have been lost or transformed under the influence of Christianity. The authors pay attention to the relics of the ordinary culture of the Mordva-Erzya surviving at the present stage. Materials and Methods. The research is based on traditional methods of ethnographic science, such as field observation, questioning and interviews, and an integrated approach. Of the methods of historical science, comparative-historical, historical-genetic, problem-chronological, structural-system were used. Among the general scientific research methods, logical, descriptive-narrative, generalization, classification and systematization were involved. To achieve the results of the study, we mainly used materials collected by the authors during field surveys conducted in Erzya-Mordovian villages. Results and Discussion. In the traditional rituals of the Mordovian-Erzya, housing and outbuildings play an important role. They are not only the venue for many ceremonies and festivals, but also have their divine patrons, so people have endowed many buildings with sacred and magical properties. Structural and architectural details of the home have always tried to decorate. At the same time, the traditional decor bore a sacred and protective meaning. Since ancient times, Mordovian has been in contact with many peoples, which has affected its material and spiritual culture. Currently, many Mordovian-Erzya traditions have transformed, but have not completely disappeared. Co-stored, for example, are some wedding and, especially, funeral and memorial rites. The desire to bury and commemorate relatives according to the rules established in the popular milieu became the reason for the existence and passing on of this ritual to subsequent generations. Conclusion. Basically, the dwelling was the venue for maternity, wedding and funeral ceremonies. Therefore, the Mordovian-Erzya especially appreciated and protected her house (kudo) from evil spirits. On holidays, they sought to decorate the house, and ozks prayers were dedicated to the housekeepers, which often ended in offering them sacrificial food. Currently, many rituals and traditions are forgotten, others exist in a transformed form. However, housing and farm buildings play an important role in the life and culture of the Mordovian people.
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Keidun, Irina B. „STRUCTURE AND ROLE OF THE RITE OF PASSAGE IN THE MOURNING CEREMONIES IN ANCIENT CHINA (FOLLOWING THE "LI JI" CONFUCIAN TREATISE)“. Study of Religion, Nr. 1 (2019): 67–76. http://dx.doi.org/10.22250/2072-8662.2019.1.67-76.
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In each and every culture death is regarded as the most important event during the course of a person’s lifetime. The living were obliged to strictly follow the rules, governing the funeral and mourning rites in order to safeguard the passage of the deceased into the “other” world. On top of that, abiding regulations helped to neutralize the danger that appeared during the transit period and was a result of an interaction between life and death, it also helped society to restore its balance and to make sure it can peacefully continue its existence.Confucian culture too placed a big emphasis on the matters regarding the burial of the deceased and the following mourning after them. The “Li ji” canonical treatise, composed in the I century BC, contains a lot of various instructions regarding the mourning rites. These regulations, analyzed in the paradigm of concept of the rite of passage by A. van Gennep, allow to conclude that the mourning rite of ancient China does in general breaks down into the same stages as the other ceremonies of passage.
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Aluede, Charles Onomudo, und Solomon Ijeweimen Ikhidero. „Syncretism and Cultural Resilience: The Coexistence and Evolution of Traditional Itolimin and Christian Burial Practices in Esanland, Nigeria“. Journal of Contemporary Rituals and Traditions 2, Nr. 2 (26.03.2024): 95–108. http://dx.doi.org/10.15575/jcrt.448.
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Purpose of the Study: This research aims to uncover how traditional second burial rites coexist with and have adapted to Christian funeral norms, reflecting the socio-religious negotiation in a postcolonial context. Methodology: Employing a qualitative ethnographic approach, the study gathered data through semi-structured interviews with local chiefs, elders, and adults, alongside observations and an extensive review of related literature. Participants were selected based on their deep knowledge of Esan customs and involvement in the Itolimin practice. Main Findings: The study revealed that Itolimin, while embracing certain Christian elements, remains a vital cultural practice that reinforces the community's moral and social order. The rite's evolution showcases the Esan people's ability to blend traditional and Christian values, thereby preserving their cultural identity amidst religious changes. This syncretism illustrates the community's broader cultural resilience and adaptation approach in a rapidly changing religious landscape. Applications of this Study: Insights from this study apply to the broader discourse on funeral practices in postcolonial societies, providing a framework for cultural preservation amidst religious transformation. It is relevant for policymakers and public health officials regarding community health and burial practices. The findings also offer a basis for developing contextual theological education that respects indigenous beliefs within Christian teachings. Novelty/Originality: This study provides a unique contribution to the understanding of funeral rituals within African postcolonial societies by documenting the living tradition of Itolimin. It highlights how syncretism acts as a dynamic cultural force, shaping the way communities like the Esan negotiate identity and religious practice in a contemporary Christian-dominated context.
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Galieva, Farida Gabdulkhaevna. „FINNO-UGRIC-TURKIC ETHNOCULTURAL COMMUNITY IN THE FUNERAL RITES OF THE BASHKIRS“. Yearbook of Finno-Ugric Studies 14, Nr. 2 (29.06.2020): 336–45. http://dx.doi.org/10.35634/2224-9443-2020-14-2-336-345.
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The article studies the different stages of formation and development of Bashkir funeral rites in the Ural-Volga region of the Finno-Ugric-Turkic community. The first stage (2000 BC - the first half of the first millennium AD) is characterized by the formation of the Finno-Ugric ethnic base of the population in the region, which maintained ties with neighboring Eastern regions and eventually expanded contacts with southern regions, including the areas of ancient Bashkir tribes. The author discusses examples reflecting the ethnic and cultural ties of Bashkir ancestors to the peoples of Siberia, the similarities of their mythological concepts, such as the ways of passing through cremation, burial ceremonies, ground-based burial and burial mounds, which is supported by the archaeological material. The second stage (early Bulgar, the period of Volga-Bulgaria and the Kazan Khaganate) is considered a Finno-Ugric-Turkic ethnocultural community. In different geographical areas Bashkir, Udmurt and Mari peoples used the same type of burial structures (log, wooden). In the third stage (the second half of the 16 century - beginning of the 20 century) the community of the peoples in question strengthened through the process of Islamization, Turkification, and the shift to a Bashkir ethnic identity of the Finno-Ugric population. In the fourth stage (Soviet and post-Soviet era), the momentum of the previous tendencies continued. The influence of Turkic neighbors reflected in the funeral rites of the "pagans" (orienting the faces of the buried to the East, grave niches). At the same time, Bashkirs maintained pre-Islamic customs, or rejected Sharia norms for practical reasons (grave niches were not built because the soil was too loose). The Soviet period also led to the emergence of a common layer of culture.
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Ha, Daeryong. „Reconsidering the Auxiliary Burial Chambers of Silla Stone-piled Wooden Chamber Tombs“. Korean Ancient Historical Society 121 (31.08.2023): 97–132. http://dx.doi.org/10.18040/sgs.2023.121.97.
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According to the current chronology of the tombs of stone-piled wooden chamber tombs (SWCTs), it is widely acknowledged that the auxiliary burial chambers gradually disappear over time, and it is suggested that the uppermost elites had led the simplification of the tomb structure and the reduction of burial items. Although this decline of ostentatious funerary rites implies that a fundamental change has occurred in the mortuary practices of Silla, its process has not been specifically examined.
In order to overcome this, in this paper, 2,631 earthenware excavated from 39 SWCTs (17 with auxiliary burial chambers) were analyzed to find out patterns of gravegoods. The result suggests that the two types of tombs were constructed under very different contexts and intentions for funeral ceremonies due to the differences in the types and proportion of potteries. If we view this as a temporal change, it can only be interpreted as a result of rejecting the change led by the uppermost elites, as there sure are the tombs with auxiliary burial chambers of low class in late period. However, this is very unlikely given the structure of Silla society at the time, which was evolving into a Golpum system(골품제도), the normative aspects of funeral rites.
Hence it is possible that the auxiliary burial chambers existed for almost the entire period.
Therefore, an alternative is suggested that the two types of SWCTs(ones with auxiliary burial chambers and ones without those) were graves of people with different personhood, for example, gender.
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Kim, Keum-Yong, und Jang-Hyung Lee. „A Study on Christian Funeral Rites Focusing on the Biomedical Ethics and Well Dying“. Theology and Praxis 89 (30.05.2024): 39–63. http://dx.doi.org/10.14387/jkspth.2024.89.39.
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Yarnold, Edward. „‘The catechumenate for adults is to be restored’: Patristic Adaptation in the Rite for the Christian Initiation of Adults“. Studies in Church History 35 (1999): 478–97. http://dx.doi.org/10.1017/s0424208400014224.
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At the end of the third session of the Second Vatican Council in 1963, the bishops were able to make a beginning to their legislative work by promulgating two documents which they fondly hoped would be uncontroversial: the unremarkable Decree on Mass Media, and the much more consequential Constitution on the Liturgy. Among the principles for the revision of the Roman Catholic Church’s sacraments contained in the second of these documents, instructions are given for the revision of the rites of initiation, including the following: The catechumenate for adults is to be restored [instauretur] and broken up into several steps [gradibus], and put into practice at the discretion of the local ordinary. In this way the time of the catechumenate, which is intended for appropriate formation, can be sanctified through liturgical rites to be celebrated successively at different times. In mission territories, in addition to what is available in the Christian tradition, it should also be permitted to incorporate ceremonies [elementa] of initiation which are found to be customary in each society, provided they can be adapted to the Christian rite.
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Putra, Ahmad Suthami, Pawennari Hijjang und Mahmud Tang. „Ethnic Value in Toraja’s Social Ritual: Cultural Education Perspective“. Journal La Edusci 4, Nr. 5 (03.01.2024): 444–51. http://dx.doi.org/10.37899/journallaedusci.v4i5.1010.
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This article focuses on the examination of traditional burial rituals within the Toraja tribe. It compares the execution of funeral rites in the past, which were deemed customary, with those conducted in the late 1990s. By conducting a comparative analysis of the two ceremonies, it is anticipated that we may ascertain whether there has been any alteration in the execution of the ritual. According to Durkheim, the notion of the holy appears to be a genuine aspect of religious beliefs and practices in religious events. Religious individuals, when closely observed, distinguish between two distinct realms: the sacred realm and the profane realm. Sacred entities are consistently seen as superior, possessing great power, prohibited from engaging in regular interactions, and deserving of utmost reverence. Conversely, profane entities are mundane, unremarkable, and pertain to practical routines of everyday existence.
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Akhmetova, I. „The role of women in Kazakh and Turkish death rituals“. Bulletin of the L.N. Gumilyov Eurasian National University. Historical Sciences. Philosophy. Religion Series 145, Nr. 4 (2023): 193–204. http://dx.doi.org/10.32523/2616-7255-2023-145-4-193-204.
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This article embarks on a comparative journey into the distinctive death rites and rituals observed within the Kazakh and Turkish cultural landscapes. By illuminating the remarkable parallels and divergences that characterize these two societies, it provides a unique insight into the profound ways in which death is understood, celebrated, and mourned. The article investigates cultural, historical, and religious influences that have shaped the death rituals of both Kazakh and Turkish communities. It delves into the symbolic elements, funeral ceremonies, burial practices, and commemorative traditions that define these cultures’ approaches to death and the afterlife. Furthermore, this study examines the evolution of death rites in these societies, exploring how factors such as modernization, globalization, and shifting religious beliefs have influenced these age-old practices. It also considers the roles of gender, family structures, and community involvement in these rituals. By comparing these two cultures, the article aims to shed light on the unique ways in which the Kazakh and Turkish communities have preserved their cultural identities while adapting to the challenges of the contemporary world. The interplay between tradition and innovation within these death rites underscores the resilience and adaptability of these rich cultural heritages. Ultimately, this article not only offers a cross-cultural understanding of death rites and rituals but also provides a glimpse into the enduring significance of these practices in maintaining the social fabric and spiritual well-being of Kazakh and Turkish communities. It highlights the importance of cultural preservation in a globalized world and the enduring connection between people and their traditions, even in the face of changing times
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ЯГАФОВА, Е. А., und А. И. ИВАНОВА. „Похоронно-поминальные обычаи и обряды чувашей северо-востока Самарского Заволжья (верховья р. Большой Черемшан): традиции и современность“. ТРАДИЦИОННАЯ КУЛЬТУРА, Nr. 1 (25.03.2019): 79–90. http://dx.doi.org/10.26158/tk.2019.20.1.008.
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В статье рассмотрены похоронно-поминальные обряды чувашей, проживающих на северо-востоке Самарского Заволжья (в верховьях р. Большой Черемшан). Актуальность исследования обусловлена необходимостью изучения современных религиозных практик чувашей с учетом сохранения традиционных верований и культа и внедрения в них новаций вследствие социальных трансформаций и межкультурных взаимодействий. Выбор ареала исследования обусловлен тем, что здесь исторически соприкасались разные конфессии - язычество, православие, ислам. В статье показана динамика развития похоронно- поминальной обрядности чувашей данного ареала на протяжении полутора столетий (середина XIX - начало XXI в.). Особенности похоронно-поминальной обрядности чувашей изучаемого ареала обусловлены их конфессиональной принадлежностью и в соответствии с ней содержат ключевые характеристики языческого или православного комплекса. Традиционные элементы в обрядности некрещеных чувашей составляют ее основу, в то время как у христиан они вытеснены на периферию; базовые характеристики обрядности основаны на христианской традиции и служат фундаментом религиозной идентичности православных чувашей. Внедрение новаций указывает на изменчивость похоронно-поминальных обычаев вследствие смены религиозной идентичности, а также в результате модернизации социально-бытовых условий, трансформации традиционных социальных институтов. The article deals with funeral and commemorative customs and rituals of the Chuvash living in the Northeast of the Samara Trans-Volga Region. The study concerns modern religious practices of the Chuvash people, taking into account both the preservation of traditional beliefs and worship and innovations due to social change. The region in question is characterized by the fact that different confessions - paganism, Orthodoxy, and Islam - have historically come into contact here. The article shows the dynamics of the funeral and commemorative cus- toms and rituals of the Chuvash of this area during one and a half centuries (mid 19th - early 20th century). It demonstrates that various features of funeral and commemorative customs and rituals of the Chuvash in the area are due to their religious affiliation and contain key pagan or Orthodox characteristics. Traditional elements in the rite of passage of the unbaptized Chuvash form the basis of some rites, while Christian ones are displaced to its periphery. Key characteristics of rites based on Christian tradition serve as the foundation of the religious identity of the Orthodox Chuvash. The innovations indicate the variability of funeral and memorial customs not only due to changes of religious identity, but also as a result of the modernization of social conditions and the transformation of traditional social institutions.
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Agonglovi, Messan Kodjo,. „PUBERTY RITES FOR GIRLS AND BOYS IN SELECTED AFRICAN NOVELS“. Addaiyan Journal of Arts, Humanities and Social Sciences 2, Nr. 4 (26.04.2020): 13–34. http://dx.doi.org/10.36099/ajahss.2.4.2.
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Puberty rites are indispensable in African social and organizational life. They serve as channels through which African children are exposed and taught how to cope/behave to be considered as dignified sons and daughters of their parents and societies. But the influences of Western education, modernization, and Christian missionary counter-teachings in Africa have put an obstacle to such traditional practices which serve as suckle of good mores among African children. Today, the African children are left without benchmarks and this has led them to social vices observed in African societies. Since writers, among others, serve as custodians of events in societies according to time and space, girls’ and boys’ puberty rites have been reproduced in the fictional writings of African writers like Ngugi’s The River Between (1965), Achebe’s Things Fall Apart (1958) and Nyantakyi’s Ancestral Sacrifice (1998). This article has examined how the above African writers have reproduced the puberty rites for girls and boys in their novels through the concept of rites of passage. As findings, the African writers have proved via their major characters that puberty rites for boys and girls are more or less one of the strong African traditions where the young adults are taught socio-cultural expectations of their society and how to meet up with future challenges ahead. Indeed, the girls’ and boys’ puberty rites are built on formal teaching in initiation ceremonies and on informal teaching through watching and imitating. So, the puberty rites for boys and girls start from informal teachings at home and before being societal formal teaching. On the one hand, right from home, parents associate the boys and girls who have reached the puberty stage around them to teach them things that are socially accepted in their community. Parents spend and make their boys and girls their friends. In this period, boys are encouraged to sit with their fathers and girls with their mothers to learn from them. On the other hand, it is societal when the boys and girls take part in the puberty ceremonies established for boys and girls in their community. But the conflicts of religious ideology between the whites and Africans have served as a bottleneck to the order of things in the novels. In short, the African writers have painted a vivid picture of these rites in their works so that it could not easily disappear because of globalization which is seducing most Africans to copy and paste the foreign ways of doing things. Remarkably, it seems the writers attempt to say to contemporary Africans to examine all things but retain what is good by allowing some of their radical main characters to die and by permitting the temperate ones to live to juxtapose good things in the Christian ways and both in African traditional ways.
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Franz, Ansgar. „“Everything is Worthwhile at the End”? Christian Funeral Liturgy Amidst Ecclesial Tradition and Secular Rites“. Studia Liturgica 32, Nr. 1 (März 2002): 48–68. http://dx.doi.org/10.1177/003932070203200104.
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