Academic literature on the topic 'Funeral group'
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Journal articles on the topic "Funeral group"
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Kuljic, Todor. "Grave and power: A thanato-sociological analysis of the funerals of Tito, F. Tudjman and S. Milosevic." Sociologija 54, no. 4 (2012): 595–606. http://dx.doi.org/10.2298/soc1204595k.
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The paper offers a thanato-sociological analysis of the funerals of Tito, F. Tudjman and S. Milosevic, documenting various ideological contents and various political roles of the funerals of heads of state. Tito?s charisma was class-based, supranational and Yugoslav, while the other two were national authorities. Tito?s funeral was a symbol of peace, Tudjman?s of national liberation, and Milosevic?s a symbol resistance to imperialism. In the paper group symbols at the funerals are analyzed, along with the content of laudatio funebris, dimensions of authority of the deceased, key rhetorical figures, the structure of the funeral accompaniment and the appearance of the grave.
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Asamoah, Emmanuel Foster, and Jones Dwomoh Amankwah. "Effects of Funeral Celebration on Church Activities: A Study of Selected Branches of The Church of Pentecost Among the Birifor Ethnic Group of Ghana." International Journal of Research and Innovation in Social Science 06, no. 06 (2022): 404–10. http://dx.doi.org/10.47772/ijriss.2022.6609.
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The study assessed the effects of funeral celebrations on church activities with reference to The Church of Pentecost. Data was sourced through key informant interviews and focus group discussions. The study focused on the Birifor ethnic group in the Savanna Region of Ghana. The findings underscore the likelihood that people belonging to the Birifor ethnic group over rate funerals. For instance, they would put everything on hold if a family member, distant or nuclear, kicks the bucket. This tends to impact negatively on church activities; church attendance is always low during funerals. Members do not participate fully in church activities; they tend to have divided attention even at church. The following recommendations were made based on the findings of the study: there is the need for the church to piggy-back on funerals to engage in active evangelism. There is the need for the church to accept the culture of the people and tailor their programmes to suit it by adopting and contextualizing their funeral celebrations to eliminate inherent practices that contradict Christian values. In addition, the church might want to intensify education on cultural issues in such a way that members become aware of where they ought to stand as Christians.
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Minvaleev, Sergey A. "Concepts and rituals of Orthodox originas and their dynamics in funeral and memorial rites of the Ludians." Finno-Ugric World 11, no. 2 (September 18, 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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Bernard, Toffa Akuetey, Mawuli Adzei, and 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, no. 3 (July 1, 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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Abasi, Augustine Kututera. "Lua-lia, the ‘fresh funeral’: founding a house for the deceased among the Kasena of north-east Ghana." Africa 65, no. 3 (July 1995): 448–75. http://dx.doi.org/10.2307/1161054.
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AbstractFor the Kasena, life finds in death both its measure and its renewal. Indeed, the dead survive through their descendants and in the world of ancestors. Funeral practices are very elaborate. They not only reflect the social, cultural, religious and psychological values and preoccupations shared by the group but are also a way of elaborating upon them. Social and cultural life is re-invigorated through a person's death and funerals, while the dead person is himself the foundation of his descendants' life.This article, drawing from fieldwork in the author's native area, focuses, in particular, on first funerals for adults. Detailed description is followed by the analysis of surprising similarities between birth and funeral rites. It then examines the ‘house’ or the ‘bedroom’ built in the ground – either in the maternal bedroom itself, or in a neighbouring field towards the east – in order to welcome death as an extension, as a founder in the depths of the survivors' dwelling.
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Bielichová, Zora, Mária Hajnalová, Petra Kmeťová, and Peter Barta. "Animal and Plant Remains from Two Kalenderberg Group (Hallstatt Culture) Cremation Graves in Devín-Záhrady, Slovakia." Interdisciplinaria Archaeologica, Natural Sciences in Archaeology XI, no. 2 (December 17, 2020): 149–76. http://dx.doi.org/10.24916/iansa.2020.2.2.
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The flotation of deposits from two recently excavated Kalenderberg Group cremation graves in DevínZáhrady (SW Slovakia) yielded a plethora of archaeozoological and archaeobotanical remains, including small, otherwise overlooked, ecofacts. The results of our analysis in the context of contemporary data show that animals clearly constituted an unambiguous part of funerary ritual activities. Pig, fish, red deer, cattle and caprines were all exploited at Devín-Záhrady. These animals represented both food and symbolic offerings, with a preference for pig and fish. Cattle, red deer, pig and caprines astragali found in grave 2 were all associated with one of the urns. The age of perinatal piglets was used to indicate the season when the funerals took place. Plant macro-remains are much less common than bone remains and are not associated with the burial. The results of the analysis change what is known about the array, quantity and way animal and plant offerings from Kalenderberg Group cremation graves were prepared for the burial ritual. Their study also permitted residual and intrusive materials to be detected, allowed reconstruction of the deposit’s formation processes and establishment of the connections (or absence of connections) between these ecofacts to the funeral and/or burial ritual.
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Al-Sanadidi, Mahrous. "Funeral group of Queen "Khent-kau-s" I." International Journal of Advanced Studies in World Archaeology 4, no. 1 (June 1, 2021): 168–85. http://dx.doi.org/10.21608/ijaswa.2021.187045.
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Dercon, Stefan, Joachim De Weerdt, Tessa Bold, and Alula Pankhurst. "Group-based funeral insurance in Ethiopia and Tanzania." World Development 34, no. 4 (April 2006): 685–703. http://dx.doi.org/10.1016/j.worlddev.2005.09.009.
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Žičkienė, Aušra, and Kristina Syrnicka. "Funeral Hymns of Lithuanians and Vilnius Region Poles’: General Features and Trends of the Repertoire." Vilnius University Open Series, no. 5 (December 4, 2020): 163–88. http://dx.doi.org/10.15388/vllp.2020.8.
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The article discusses the key features and trends of the repertoire of Catholic funeral hymns, functioning in Lithuania in both Polish and Lithuanian; at the same time attempts are made to grasp the possible causes of mutual interactions and influences. In combining literary and ethnological approaches, field research data, historical sources, printed and manuscript hymns are analysed and interpreted, related scientific literature is examined. The conclusion is reached that the similarity and commonalities of the Lithuanian and Vilnius Region Poles’ folk piety funeral repertoire were, and still are, a result of similar cultural conditions. The basis of the old repertoire is primarily determined by trends, influences, and themes coming from Poland, while the areas of the modern repertoire’s influence are much broader: both general international trends and a broad mutual influence can be noted.In Lithuania’s villages and cities it is still common practice to invite a group of hymn-singers to a funeral wake and burial ceremony. Singing of funeral hymns is an old tradition, likely coming from the 17th c., from Poland, slowly covering also the territory of modern-day Lithuania and gradually settling down, gaining distinct regional features. However, we do not have any accounts as to whether a folk piety funeral repertoire existed in Lithuanian – it likely formed later.The texts of funeral songs can be divided into several groups according to their origin and function: some are adapted from church liturgies and are traditional church hymns, while others were created at different times by either anonymous local authors or well-known songwriters. Some hymns, for a long time, functioned as part of the liturgy of death and funerals, they established themselves in the practice of folk piety, while others became part of the funeral repertoire when they came into it from various thematically-fitting church calendar holidays or they were created by known or (more often) anonymous songwriters, then spreading among the people.The similarities of the repertoire of Lithuanian and Polish funeral songs are first of all a result of close cultural conditions. The texts of the oldest repertoire of funeral hymns were usually translated from Polish to Lithuanian, with the former taking root in the practices of folk piety much earlier. The melodies of hymns also mostly came from Poland; many are of liturgical origin, although over the centuries they grew into the local musical environment and gained a distinctive tone.The trends of the formation of the new hymns (from the beginning of 20th c. until now), on the one hand, are a continuation of the previous ones; however, on the other hand, local (Lithuanian) features, resulting from the faster and wider spread of information, become clearer, as well as various international influences. A certain group of hymns exists only in Lithuania, we can clearly see the influence of the Lithuanian environment on the poetry and melodics of Polish-language funeral hymns. This repertoire spreads only through writing down by hand the texts, while melodies are learned by ear; they are not published in any hymnals approved by the Church.
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Fenichel, Emily A. "Michelangelo’s Pietà as Tomb Monument: Patronage, Liturgy, and Mourning." Renaissance Quarterly 70, no. 3 (2017): 862–96. http://dx.doi.org/10.1086/693883.
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AbstractIn focusing on Michelangelo’s signature, recent scholarship on his “Pietà” in St. Peter’s has separated the sculpture from its spiritual intent. In contrast, this article will consider how the sculpture group spoke to its original religious context, principally as the funerary monument of Michelangelo’s powerful French patron, Cardinal Lagraulas. The Rome “Pietà” was an important part of the funeral rites for the cardinal that mirrors and amplifies the liturgy surrounding death, particularly the hour of vespers. Reconstructing the sculpture’s relationship to its liturgical and funerary ensemble will highlight Michelangelo’s iconographic and artistic ingenuity in the service of religion and his patron.
Dissertations / Theses on the topic "Funeral group"
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Anderson, Wendy R. M. "The significance of Middle Nubian C-Group mortuary variability, ca. 2200 B.C. to ca. 1500 B.C. /." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=41966.
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Several twentieth century archaeological expeditions to Lower Nubia recovered the skeletal and cultural remains of C-Group populations mainly from cemetery sites between Shellal and the Second Cataract. Along with the remains of the more or less contemporary Pangrave and Kerma peoples, the C-Group archaeological sequence was assigned to the Middle Nubian Period which lasted from the Sixth to the Eighteenth Egyptian Dynasties and is dated from ca. 2200 B.C. to ca. 1500 B.C. Conflicting interpretations of C-Group socioeconomic conditions are inevitable since no systematic analysis of the data resulting from the excavations of Middle Nubian cemeteries has ever been undertaken. In an attempt to assess the extent of C-Group economic contact with the Egyptians and to resolve the issue of possible growing social differentiation within the C-Group community, a quantitative analysis of the mortuary remains from fifteen C-Group cemeteries was undertaken. The results indicate that the flow of a small number of Egyptian artefacts into Lower Nubia was relatively constant and that contact between Lower Nubians and Egyptians was probably quite limited. Egyptian portrayals of constant fluctuation in Egyptian-Nubian political relations do not correspond with the evidence from the Nubian archaeological record. The analysis also indicated that economic inequality amongst the Middle Nubian population was present in each date category and tended to increase over time. Socioeconomic differences were greatest during the middle of the Second Intermediate Period. These findings indicate that the Middle Nubian socioeconomic system tolerated increasingly conspicuous differences amongst its members. They are not consistent with the hypothesis that no increase in differential access to burial resources occurred between ca. 2100 and ca. 1550 B.C. and that C-Group social and economic conditions remained virtually unchanged throughout their 800-year history.
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Cole, Franca Louise. "Communities of the dead : practice as an indicator of group identity in the Neolithic and Metal Age burial caves of Niah, north Borneo." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610528.
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BONAN, JACOPO DANIELE. "Essays in development economics." Doctoral thesis, Università degli Studi di Milano-Bicocca, 2013. http://hdl.handle.net/10281/46828.
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Gaps in financial access remain stark in the largest part of developing countries and have relevant consequences on poor households’ economic decisions, such as credit, saving and risk management. Lack of availability of formal financial services provided by either the market or public authorities (e.g in case of health insurance) have been compensated by the activity of informal groups, associations and arrangements. Old and new forms of community-based groups have been largely documented in most of developing countries and are shown to be active in several crucial economic domains. They have different levels of institutionalization as they can simply rely on social norms or can have rules and a certain degree of formalization concerning e.g. selection criteria, enforcement, sanctions. They all have in common the voluntary participation of people from the same community (village, neighbourhood, people of the same profession), the delivery of services to members, the non-profit character, the underpinning values of solidarity and mutual help. Some examples of community-based groups in Sub-Saharan Africa are analysed in this thesis: Rotating Saving and Credit Associations (roscas), funeral groups and mutual health organizations (MHOs).
The importance of studying community-based arrangements lies in the premise that interventions at the level of a local community can deliver more effective and equitable development. Moreover, examining the mechanics of the informal market is very important for two reasons. First, the strength of the informal market is important for measuring and predicting how effective specific formal sector interventions could be, in the perspective of scaling-up. Second, lessons learned in the informal markets can help shape policy in the formal (Karlan and Morduch 2009).
In chapter 1, drawing on data from a household survey in urban Benin1, we examine membership in two types of informal groups that display the characteristics of a commitment device: rotating savings and credit associations (roscas) and funeral groups. We investigate whether agents displaying time-inconsistent preferences are sophisticated enough to commit themselves through taking part in such groups. We provide evidence indicating that women who are hyperbolic are more likely to join these groups and to save more through them, but men displaying similar preferences appear naïve with regards membership. Moreover, we find that hyperbolic agents, irrespective of their gender, tend to restrain consumption of frivolous goods to a larger extent. Furthermore, weak evidence is provided that microcredit can be used as a device to foster self-discipline. We also ensure that our results cannot be explained by intrahousehold conflict issues.
The second chapter largely draws on Bonan J, Dagnelie O., LeMay-Boucher P. and Tenikue M. (2012) “Is it all about Money? A Randomized Evaluation of the Impact of Insurance Literacy and Marketing Treatments on the Demand for Health Microinsurance in Senegal”, Working Papers 216, University of Milano-Bicocca, Department of Economics. It is based on a field work we carried out in Spring-Summer 2010 in Thies, Senegal, which I coordinated and supervised. The chapter presents experimental evidence on mutual health organizations (MHOs) in the area of Thiès, Senegal. Despite their benefits, in some areas there remain low take-up rates. We offer an insurance literacy module, communicating the benefits from health microinsurance and the functioning of MHOs, to a randomly selected sample of households. The effects of this training, and three cross-cutting marketing treatments, are evaluated using a randomized control trial. We find that our various marketing treatments have a positive and significant effect on health insurance adoption, increasing take-up by around 35%. Comparatively the insurance literacy module has a negligible impact on the take up decisions. We attempt at providing different contextual reasons for this result. The third chapter is an extension of the second and draws on the same dataset. We measure the willingness to pay (WTP) for MHOs premiums in a Senegalese urban context. WTP valuations can help both policy makers and existent MHOs in better understanding the characteristics of the demand of microinsurance products. This chapter considers the role of individual and household socio-economic determinants of willingness to pay for a health microinsurance product and add to the previous literature evidence of the role of income, wealth and risk preferences on individual WTP. We find that richer, more wealthy and more risk-averse head of households are more likely to reveal a higher WTP for health microinsurance. Conscious of the potential limits of our elicitation strategy (bidding game), we incorporate the existent literature on the effects of ‘preferences anomalies’ (Watson and Ryan 2007) and estimate WTP accounting for structural shift in preferences (Alberini et al. 1997), anchoring effect (Herriges and Shogren 1996) and the two effects together (Whitehead 2002). We find evidence of slight underestimation of the median WTP if preferences anomalies are not taken into consideration. However, the extent of such difference is far from being relevant. Previous results on the determinants of WTP are robust to the effect of such preference anomalies. We also provide an analysis of the predictive power of WTP on the actual take-up of insurance following our offering of membership to a sample of 360 households. WTP appears to have a positive and significant impact on actual take-up.
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Yildiz, Davut. "Religious Community And Practices: A Comparative Study Of Funeral Ceremonies At The Kocatepe Mosque And The Hacibayram Mosque." Master's thesis, METU, 2011. http://etd.lib.metu.edu.tr/upload/12613260/index.pdf.
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In this thesis, I intend to examine differences between religious communities and
practices through a comparative study of funeral ceremonies performed at
Hacibayram and Kocatepe Mosques in Ankara. The ethnographic data, which have
been collected through eighty-seven funeral ceremony that I attended in these two
mosques, shows that there are repetitive patterns among funeral ceremonies
performed in the same mosque. When we compare the ceremonial patterns in
Hacibayram Mosque and Kocatepe Mosque, it is observed that funeral ceremonies
performed in these two mosques is differentiated in terms of material culture,
gender and sentiments. There are different variables for these ritual differentiations,
such as the nature and composition of a religious community frequenting a mosque,
and the meanings and traditions ascribed to a mosque, which affect the way in
which prayers are perceived and practiced.
Besides, it is also realized that repetitive patterns among funeral ceremonies
performed in the same mosque may even differentiate, because of social status and
worldview of deceased and mourners.
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Mazé, Christelle. "Les marqueurs sociaux : représentation, identité, statut en Égypte ancienne : (IIIe millénaire – mi IIe millénaire avant notre ère)." Thesis, Lyon 2, 2010. http://www.theses.fr/2010LYO20102.
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Ces recherches mettent en évidence comment les anciens Égyptiens rendaient visibles leur position sociale d’une part dans la hiérarchie des rapports entre individus et d’autre part au sein de leur groupe d’appartenance. Les marqueurs sociaux considérés sont de nature matérielle mais aussi culturelle et peuvent prendre la forme concrète d’objets de luxe et de prestige ou l’aspect plus subjectif de manières de s’exprimer ou de se comporter en faisant appel à la culture développée par les élites. Il ne s’agit pas ici d’établir un catalogue exhaustif mais de montrer comment les individus, en fonction de leur appartenance à des catégories sociales différentes, utilisent et interprètent les marques d’identité, de pouvoir et de prestige créées et perpétuées par la royauté et par les élites placées à son service. En fonction de l’importance sociale des individus, de l’époque considérée et de la capacité du pouvoir central à s’affirmer comme source de légitimité, les comportements ne sont pas les mêmes et les valeurs dont sont porteurs certains objets, certaines manières ont changé en même tant que la société évoluait. L’importance matérielle et symbolique de certains marqueurs sociaux a en effet pu être remise en cause ou au contraire développée par l’intégration de références à de nouvelles sources de pouvoir, tels les ancêtres ou les gouverneurs locaux sous la Première Période intermédiaire. En ce sens, le mimétisme culturel permet d’observer comment des personnes situées en dehors des sphères institutionnelles de l’État parviennent malgré tout à s’approprier le discours officiel imposé par le pouvoir central. L’étude s’organise en trois temps : la place de l’héritage lignager dans l’affirmation de la position sociale ; la manière de se comporter et d’occuper l’espace, tant dans la topographie que lors de manifestations cérémonielles ; l’usage des objets comme témoins de l’appartenance sociale et moyens d’expression du statut et de l’identité via la culture matérielleThis research highlights how Ancient Egyptians displayed their social position, on the one hand according to the hierarchical relationships between individuals, and on the other hand according to their membership of different groups. Social markers are of both material as well as cultural kinds and can take concrete forms like objects of luxury and prestige, but also as subjective forms, like ways of expressing oneself and behaving through references to a culture developed by the elite. It is not a matter of presenting a complete catalogue here. The intellectual process consists of making understand how individuals, ddepending on their membership of different social classes, used and interpreted marks of identity, power and prestige, which had been created and sustained by the royalty and the elite at their service. Depending on the social importance of individuals, the considered time period, and the ability of the central government to assert itself as a source of legitimacy, personal and collective behaviours were not always the same, and values embodied in objects and manners have changed, as society has evolved. The material and symbolic significance of social markers could have been thrown into question during leadership crisis or on the contrary, it could have been developed by the adoption of references to new sources of power, such as ancestors and local governors during the First Intermediate Period. In this way, cultural imitation allows us to observe how persons who are not linked to the institutional spheres of the State manage to take up the official discourse imposed by the central government after all. This study is divided into three parts: the significance of lineage to assert a social position; the way ones behaves and occupies the space around, in topography or in ceremonial events; the use of objects as signs of social membership et means to express status and identity through material culture
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Cristante, Mariana Alves Pereira. "Práticas funerárias de grupos de línguas tupi-guarani: análise de contextos das regiões do Paranapanema e Alto Paraná." Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/71/71131/tde-01022018-103618/.
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O objetivo dessa dissertação é entender quais são e como se dão os padrões de variabilidade de contextos funerários dos grupos Guarani e Tupinambá, com foco na região da bacia dos rios Paranapanema e alto Paraná. Para tal, fizemos um levantamento bibliográfico de sítios com contextos funerários, escavados por diversos arqueólogos e arqueólogas, que se localizam nos estados de São Paulo, Paraná, Mato Grosso do Sul e Rio de Janeiro. Desses sítios, escolhemos aqueles que possuíam mais informação e material disponível para análise como a base para nossas considerações. Analisamos material cerâmico e remanescentes humanos, e fizemos um levantamento de práticas funerárias de grupos Tupinambá e diversos grupos Guarani a partir de fontes etnohistóricas. Os dados analisados demonstram que a variabilidade das práticas funerárias desses grupos é constituída por continuidades e descontinuidades, elementos básicos que se repetem e elementos que se distinguem. Esses elementos estão presentes na cerâmica, na espacialidade funerária, e conversam com padrões de assentamento. Eles mostram como grupos Guarani e Tupinambá ocuparam áreas ao longo do Paranapanema e afluentes, formando diferentes ocupações que por vezes podem ter existido em um período próximo, no qual esses dois grupos - ou ao menos pessoas que faziam cerâmicas desses dois tipos - podem ter convivido.The aim of this dissertation is to understand what are and how are the patterns of variability of the funerary contexts of Guarani and Tupinambá groups, focused on the region of the Paranapanema and upper Paraná rivers basins. For such purpose we had conducted an extensive literature review of sites with funerary contexts, excavated by different archaeologists, located in São Paulo, Paraná, Mato Grosso do Sul and Rio de Janeiro states. From these sites we selected those who had more information and material available for analysis as the basis of the research. We analyzed pottery and human remains, and we consulted ethnohistorical sources about funerary practices of Tupinambá groups and several Guarani groups. The analyzed data demonstrate that the variability of the funerary practices of these groups is constituted by continuities and discontinuities, basic elements that are repeated and elements that are distinguished. These elements are present in pottery, funerary spatiality and settlement patterns. They show how Guarani and Tupinambá groups occupied areas along the Paranapanema and tributaries, forming different occupations that may have existed, in some cases, in a near period, in which these two groups - or people who produced these two different types of pottery - may have coexisted.
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Blaizot, Frédérique. "Les espaces funéraires de l’habitat groupé des Ruelles à Serris du VIIe au XIe s. (Seine et Marne, Île-de-France) : taphonomie du squelette, modes d’inhumation, organisation et dynamique." Thesis, Bordeaux 1, 2011. http://www.theses.fr/2011BOR14385/document.
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Le site des Ruelles, à Serris (Seine-et-Marne), émerge dans le cadre d’une création d’habitats au VIIe s. Il débute avec l’implantation d’une ferme domaniale et s’achève au début du XIe s. après une résurgence du pôle de pouvoir au Xe s. L’opération archéologique menée sur 16 hectares, s’inscrit dans un terroir largement exploré par l’archéologie ; elle révèle un habitat groupé bipolaire et un grand ensemble funéraire qui s’est développé autour de deux édifices religieux dont l’un est abandonné à la fin du VIIIe s. Avec les petits ensembles funéraires dispersés dans l’habitat, les Ruelles comptent un peu plus d’un millier de sépultures. Ce travail a pour objectif de classer et d’étudier les phénomènes taphonomiques du squelette afin d’identifier les architectures funéraires et de comprendre leur évolution (analyse typochronologique). Concernant cet aspect, la synthèse s’accompagne du catalogue analytique exhaustif des sépultures. Un second volet concerne l’analyse des pratiques funéraires, de manière à mettre en évidence les formes d’organisation sociale qu’elles transcrivent ; cette partie aborde l’analyse du recrutement (sexe et âge au décès) par phases chronologiques, la répartition spatiale des sépultures en fonction des choix architecturaux et du sexe et de l’âge au décès, les formes de regroupements et la gestion matérielle de l’espace, les continuités et les discontinuités spatiales, ainsi que les rapports entretenus par les différentes zones d’inhumation. Sont enfin discutés la genèse des pôles funéraires, les modalités de leur développement, le rôle des deux édifices religieux, le statut des différents groupes dégagés par l’étude des pratiques funéraires, la relation entre les lieux d’habitat et les espaces sépulcraux, et aussi les modalités de gestion et d’organisation des morts dans ce territoire. Ces conclusions s’inscrivent dans les questionnements relatifs à l’organisation et à l’évolution des sociétés rurales du haut Moyen ÂgeThe site of Les Ruelles, at Serris (Seine-et-Marne, France), emerges within the framework of a creation of settlements in the 7th century. It begins with the establishment of a domanial farm and is abandoned at the beginning of the 11th century after the revival of the pole of power in the 10th century. The archaeological excavations covering16 hectares, fit in a territory largely explored by archaeology ; it reveals a bipolar agglomerated settlement and a major funerary unit which developed around two religious buildings of which one is destroyed at the end of the 8th century. By taking into account the small funerary units dispersed in the different parts of the “pre-village”, Les Ruelles add up to a little more than one thousand burials. This work aims to classify and study the taphonomic phenomena of the skeleton in order to identify funerary architectures and to understand their evolution (typochronological analyses). Concerning this aspect, the synthesis is accompanied by the exhaustive analytical catalogue of the burials. A second orientation relates to the analysis of the funerary practices, to highlight the shapes of social organization that they are supposed to transcribe. This part approaches the analysis of sex and age repartition by chronological phases, the spatial distribution of the burials according to the architectural choices and to the sex and the age at death, the forms of regroups and the material management of the funeral settlement, the spatial continuities and discontinuities, as well as the relations maintained by the various burial units between them. Are finally discussed the genesis of the funerary poles, the way in which they develop, the role of the two religious buildings, the status of the various groups revealed by the study of the funerary practices, the relation between domestic and sepulchralplaces, and also the patterns of management and organization in this territory. The conclusions fit in to the general questioning relating to the organization and the evolution of the rural societies of the Early middle ages
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Cornejo, Miguel. "Sacerdotes y tejedores en la provincia inka de Pachacamac." Pontificia Universidad Católica del Perú, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/113522.
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Priests and Weavers in the Inka Province of PachacamacBy following the principle that offerings, accompanying the dead, can be used effectively to determine the former occupation the deceased, we can extend our knowledge of the social organisation of the Province of Pachacamac. The meaning of offerings in terms of level of social status and occupation is interpreted by artifacts which probably belonged the deceased, including those which would include personal items and the tools of the trade, both of which would confirm what kind of social status the deceased enjoyed and what trade he or she pursued. This suits particularly well if the tools and other instruments for specific tasks show signs of wear and if there are half-finished products, such as textiles or nets. In this article I want to identify aspects concerning two specialists groups: the priests and weavers.Investigaciones arqueológicas han comprobado que, durante el Periodo Intermedio Tardío y el Horizonte Tardío, algunos contextos funerarios son diagnósticos en la identificación de especialidades u oficios laborales. Esto puede demostrarse en la provincia inka de Pachacamac y en este artículo se intenta caracterizar algunos aspectos de dos grupos de especialistas identificados por el análisis arqueológico, apoyado por importantes y reveladoras informaciones etnohistóricas. Es interés del autor mostrar los resultados de sus investigaciones respecto a los sacerdotes y tejedores andinos.
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Nonat, Laure. "Monde funéraire de l'âge du Bronze ancien et moyen de la façade nord de l'Espagne jusqu'au sud-ouest de la France : identités et espaces." Thesis, Pau, 2017. http://www.theses.fr/2017PAUU1036/document.
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Ce travail de doctorat vise à valoriser la pertinence du concept du - complexe culturel atlantique -, pour les périodes du Bronze ancien et du Bronze moyen, à partir de l'analyse des manifestations funéraires documentées de la façade nord de l'Espagne jusqu'au sud-ouest de la France. Nous avons, effectivement, choisi pour cette réflexion, d'étudier les régions les moins visibles de la documentation du domaine atlantique afin, d'une part, de les valoriser individuellement, et d'autre part, de comprendre les relations qu'elles ont entretenues entre elles, mais aussi avec celles du domaine continental Ibérique. Sur cet espace méridional atlantique, les données ont été considérablement renouvelées ces trente dernières années, grâce au développement de l'activité archéologique préventive, et permettent ainsi de contextualiser celles issues des anciennes explorations. Notre objectif consiste à caractériser les solutions funéraires ainsi que les mobiliers qui ont été adoptés sur cet espace afin de définir et de délimiter les groupes culturels en présence. Pour cela, nous avons mis en place une double échelle d'analyse : - une micro-échelle centrée sur la Galice et le bassin de l'Adour, et - une macro-échelle, sur les régions centres et orientales de la façade atlantique Ibérique. La première échelle nous permet d'analyser la documentation de façon exhaustive, en intégrant des données inédites, tandis qu'avec la seconde, globale et synthétique, nous dressons un panorama général et critique sur celle des régions cantabriques et du Pays Basque espagnol. La conjugaison de ces deux approches nous permet d'effectuer des comparaisons variées sur la documentation de ces espaces et d'identifier de nombreuses convergences, en particulier à partir d'aspects de la culture matérielle qui n'avaient pas été abordés lorsque le concept du Bronze Atlantique a été bâti. Elles concernent, notamment, des mobiliers céramiques, mais aussi la réponse unanime de ces régions atlantiques face aux cultures de la Meseta : celle de l'immobilisme. Ces éléments ainsi que les changements funéraires qui se sont opérés entre le Bronze ancien et le Bronze moyen nous permettent de caractériser ce qu'il convient de considérer comme des dynamiques atlantiques communes. Enfin, notre base documentaire, constituée de plus de 260 sites, nous amène, également, à aborder la question des facteurs qui ont été à l'origine de la constitution des groupes culturels, multiples, de cet espace, en valorisant la place des influences extérieures, des substrats locaux ainsi que des obstacles topographiques dominants du paysageThis doctoral work to highlight the relevance of the - atlantic cultural complex - concept, spanning the ancient and middle Bronze age, based on the analysis of funeral manifestations documented throughout Northern Spain and South-Western France. The choice to study regions which remain less visible with respect to the available documentation on the atlantic domain, as a point of reference for this research, was done in order to acknowledge their individual value and to understand the relationships between these regions and with those of the continental iberian domain. Data for the meridional atlantic zone has considerably expanded over the past thirty years, thanks to the development of preventive archaeological activities, thus enabling the contextualisation of data from past explorations. The main objective of this research is to characterise the funeral finalities and furniture used by people in this area, in order to define and delimit different cultural groups. In order to do this we used a double-scale for analysis : a micro-scale centered on Galicia and the Adour basin, and a macro-scale encompassing the central and east-central front of atlantic Iberia. The first scale allowed us to analyse the data in a very exhaustive manner, integrating brand-new data, whereas with the second scale, which is much more global and synthetic, we established a general and critical panorama of the data for the cantabrian and Basque regions of Spain. The combination of these two approaches allows us to establish a variety of comparisons on the documentation about these areas, and to identify many convergences, especially with regards to material culture that had not been addressed when constructing the Atlantic Bronze concept. This includes pottery items, as well as a certain immobilism on behalf of the atlantic regions in response to the Meseta cultures. These elements, along with funeral changes that occurred between the ancient and middle Bronze age allow us to characterise what can be considered as the common atlantic dynamics. Lastly, our database of over 260 sites, raises the question of what factors might have caused the composition of the various different cultural groups in the area, emphasizing the role played by exterior influences, local substrates and topographical obstacles
Ese trabajo de doctorado pretende valorar la pertinencia del concepto del - complejo cultural atlántico -, para los periodos del Bronce antiguo y medio, mediante el análisis de las manifestaciones funerarias documentadas de la fachada norte de España hasta el suroeste de Francia. Hemos elegido para esta reflexión el estudio de las regiones menos visibles de la documentación del ámbito atlántico con el fin, por una parte, de valorar cada una de ellas individualmente, y por otra, de comprender los tipos de relaciones que mantenían entre ellas, pero también, con las del ámbito continental Ibérico. Sobre ese espacio meridional atlántico, los datos se incrementaron de forma significativa estos últimos treinta años, gracias al desarrollo de la actividad arqueológica preventiva, y permiten, por lo tanto, contextualizar las que provienen de las antiguas exploraciones. Nuestro objetivo consiste en caracterizar las soluciones funerarias así como los mobiliarios que han sido adoptados, para definir y delimitar los grupos culturales presentes en ese espacio. Para eso, hemos procesado a una doble escala de análisis: - una micro-escala centrada sobre Galicia y la cuenca del Adour, y una macro-escala, sobre las regiones centrales y orientales de la fachada atlántica Ibérica. La primera escala nos permite analizar la documentación de forma exhaustiva, integrando datos inéditos a nuestro discurso, mientras que, con la segunda, global y sintética, establecemos un panorama general y crítico de Asturias, Cantabria y del País Vasco. La combinación de estos dos tipos de enfoques nos permite efectuar unas variadas comparaciones sobre la documentación de esos espacios e identificar numerosas convergencias, en particular en relación con aspectos de la cultura material que no habían sido tratados cuando el concepto del Bronce Atlántico nació. Estas implican, especialmente, los recipientes cerámicos, pero también la respuesta unánime de las regiones atlánticas hacia las culturas de la Meseta: la del inmovilismo. Esos elementos, así como los cambios funerarios que se operan entre el Bronce antiguo y el Bronce medio, nos permite caracterizar lo que conviene considerar como una dinámica atlántica común. Por fin, nuestra base documental, constituida por más de 260 yacimientos, nos lleva a abordar la cuestión de los factores que han estado en el origen de la constitución de los grupos culturales, múltiples, de este espacio, valorizando el papel de las influencias exteriores, de los substratos locales, así como de los obstáculos topográficos dominantes del paisaje
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Chabert, Sandra. "Les céramiques en territoire arverne et sur ses marges de l'antiquité tardive au haut moyen âge (fin IIIe - milieu VIIIe siècle) : approche chrono-typologique, économique et culturelle." Thesis, Clermont-Ferrand 2, 2016. http://www.theses.fr/2016CLF20013/document.
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La méconnaissance de l’Auvergne durant l’Antiquité tardive tient en partie à l’absence de référentiels chrono-typologiques. La découverte récente d’ensembles céramiques conséquents et la reprise de données anciennes permettent aujourd’hui de combler ce vide documentaire. Ce travail se propose ainsi de dresser un nouveau panorama du territoire arverne durant l’Antiquité tardive et le très haut Moyen Âge (fin IIIe-milieu VIIIe siècle), d’un point de vue économique et culturel par l’étude de la céramique. L’évolution des répertoires montre que les faciès antiques persistent jusqu’au VIe siècle de même que les pratiques culinaires et les manières de table. Diversifiées jusqu’au Ve siècle, les formes et les catégories céramiques s’uniformisent au VIe siècle et, à partir du VIIe siècle, les productions réductrices et les récipients fermés à usage culinaire prédominent. L’étude d’ensembles funéraires des IVe et Ve siècles montre l’insertion du territoire arverne dans l’évolution des pratiques funéraires alors en cours en Gaule. L’Auvergne se démarque néanmoins par le nombre élevé des vases céramiques déposés dans les tombes et par la préférence donnée aux récipients à solides dans la composition du repas funéraire.Les importations indiquent que le territoire arverne est bien inséré dans les circuits commerciaux à la fin de l’Antiquité. Leurs quantités parfois faibles suggèrent cependant un approvisionnement parcimonieux, qui place l’Auvergne aux confins des aires de diffusion de la plupart des productions commercialisées, comme en « bout de circuits ». Les correspondances établies avec les céramiques des IVe et Ve siècles des autres régions de Gaule du Centre montrent l’existence de traditions de fabrication communes et l’ensemble de ces territoires pourrait appartenir à une même entité économique et culturelle. Le sud du territoire arverne apparaît en revanche tourné vers les régions méridionales, comme l’a montré l’étude des céramiques des VIe et VIIe siècles du site lozérien de La Malène, influencées par les faciès de Gaule du SudThe sparse knowledge of the late antiquity in Auvergne is partly due to the absence of chronological typology for this period. The recent uncovering of significant ceramic assemblages and the reassessment of pastdata make it possible today to fill this research gap. This thesis attempts to bring new light to the Arverne territory, its economy and culture, in the late antiquity and the early middle ages (from the late 3rd century to the mid-8th century), through the study of its pottery. The evolution observed in the repertory shows that the antique facies remained until the 6th century, as well as the culinary practices and table manners. Until the 5th century,forms and types of ceramics are very varied, becoming more standardized in the next century, and finally starting in the 7th century, closed culinary vessels are predominant.The study of funerary assemblages from the 4th and 5th centuries, demonstrates how the Arverne territory participated in the general evolution of funerary practices in Gaul. However the Auvergne region stands out by the considerable number of ceramic vases found in tombs and the clear preference for solid food vessels in funerary repasts.The presence of imported goods is evidence that the Arverne territory was part of the commercial routes by the end of Antiquity. However the small amounts of importations imply a parsimonious procurement, which would mean that the Auvergne region was actually located on the outer limits of the distribution areas of most industrial productions. The correlations established with 4th and 5th century pottery from other areas of Central Gaul could be proof of a common tradition of production, and how such territories could have possibly belonged to a same cultural and economic entity. The South of the Arverne territory seemed however more influenced by southern Gaul as shown by the study of 6th and 7th century pottery from the lozerian site of La Malène
Books on the topic "Funeral group"
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Love becomes a funeral pyre: A biography of the Doors. London: Orion Publishing Co, 2014.
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1957-, Atwell Karen A., and Conner Michael D. 1952-, eds. The Kuhlman Mound Group and Late Woodland Mortuary behavior in the Mississippi River Valley of west-central Illinois. Kampsville, Ill: Published for the Illinois Dept. of Transportation by the Center for American Archeology, 1991.
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Szenthe, Gergely. Hortobágy-Árkus kora középkori temetője: Egy elit csoport hagyatéka a 8-10. századi Észak-Tiszántúlról = The early medieval cemetery at Hortobágy-Árkus : the heritage of an elite group from the 8th-10th century Northen Trantisza Region. Budapest: Magyar Nemzeti Múzeum, 2022.
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Children, spaces and identity. Philadelphia: Oxbow Books, 2015.
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Maine. Working Group to Study the Laws Pertaining to Funeral Homes, Crematories and Cemeteries. Report of the Working Group to Study the Laws Pertaining to Funeral Homes, Crematories and Cemeteries to the Joint Standing Committee on Business and Economic Development. [Augusta, Me.]: Working Group to Study the Laws Pertaining to Funeral Homes, Crematories and Cemeteries, 2002.
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1932-, Kennedy Edward Moore, Goldberg Vicki, Mailer Norman, and Thomas Evan 1951-, eds. RFK. New York: Aperture Foundation, 2008.
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Royal Umbrellas of Stone: Memory, Politics, and Public Identity in Rajput Funerary Art. Leiden: Brill, 2015.
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Centre national de la recherche scientifique (France). UMR 5140, ed. Une nécropole du Haut-Empire à Lattes: Fouilles Henri Prades, Groupe archéologique Painlevé, 1968-1971. Lattes: Édition de l'Association pour le développement de l'archéologie en Languedoc-Roussillon, 2020.
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1947-, Turfa Jean MacIntosh, and Algee-Hewitt Bridget, eds. Human remains from Etruscan and Italic tomb groups in the University of Pennsylvania Museum. Pisa: Fabrizio Serra Editore, 2009.
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Cultura, Colombia Ministerio de, Museo Nacional de Colombia, and Universidad Nacional de Colombia, eds. Velorios y santos vivos: Comunidades negras, afrocolombianas, raizales y palenqueras : Museo Nacional de Colombia, 21 agosto-2 noviembre, 2008. Bogotá: Ministerio de Cultura, Museo Nacional de Colombia, 2008.
Find full textBook chapters on the topic "Funeral group"
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Tzortzis, Stéfan, and Michel Signoli. "Characterization of the Funeral Groups Associated with Plague Epidemics." In Paleomicrobiology of Humans, 13–20. Washington, DC, USA: ASM Press, 2016. http://dx.doi.org/10.1128/9781555819170.ch2.
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Lichau, Karsten. "Feeling Political on Armistice Day: Institutional Struggles in Interwar France." In Feeling Political, 189–217. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-89858-8_7.
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AbstractThis chapter illustrates how disputes in interwar France between the state, the church, and veterans’ organizations were articulated through the emotional staging of commemoration ceremonies for those killed in the First World War. While the state sought to establish a ceremony that, in accordance with older traditions, would foster feelings of ‘glorification and triumph’, most veterans’ groups were opposed to this approach. They instead favoured an event that would promote a posture of humble mourning and devotion, a ‘funereal physiognomy’ that was more in tune with the rituals of the Catholic church. This conflict, which ran over the course of several years, gave rise to new emotional templates that in turn transformed and restructured the emotional framework of the institutions involved.
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Schumann, Robert. "The Distant Past of a Distant Past …: Perception and Appropriation of Deep History During the Iron Ages in Northern Germany (Pre-Roman Iron Age, Roman Iron Age, and Migration Period)." In Bioarchaeology and Social Theory, 113–32. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-03956-0_5.
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AbstractThe reuse of ancient burial grounds in prehistory is a practice that has long been testified through archaeological investigations for several periods in European prehistory. As burial mounds form a distinctive feature in the landscape—to some extent even today—the perception and appropriation of these does not come as a great surprise. Still, this appropriation and reuse for burial or other non-funerary activities offers insights into cultural practices that have only recently been frequently discussed in the field. Normally these reuses are interpreted as ancestor veneration—be it of putative or real ancestors—or the use of these monuments is considered in terms of legitimation of power structures and social distinction by elites. The diversity, frequency, and distribution of such reuses nevertheless indicate that through time older monuments are reused not only by social elites but also by other parts of these societies, and by different forms of communities. This paper will focus on northern Central Europe during the Iron Ages (Pre-Roman Iron Age, Roman Iron Age, Migration Period) and discuss how different societies (‘culture groups’) reused ancient burial places as well as other locations and objects through time and space. These findings show the importance of the long-gone dead in Iron Age Europe and form the basis for a discussion of different possible interpretations of appropriations of the distant past.
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Shchankina, Liubov Nikolaevna. "Obriad "Provodov dushi" u mordvy Povolzh'ia v seredine XIX - nachale XXI vv." In Culture. Science. Education: Current Issues, 41–52. Publishing house Sreda, 2020. http://dx.doi.org/10.31483/r-75374.
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On the basis of field researches, forwarding data of middle XX century made and collected by V.N. Belitser, stored in the archive of Institute of Ethnology and Anthropology Russian Academy of Science, as well as the analysis of published information made by culture researchers, the rites of the Mordvins associated with funerals and existed in the middle of the XIX – beginning of XXI century are examined. It is revealed that the funeral and memorial rites of the ethnic group are a synthesis of pre-Christian beliefs of the Mordvins with Christian ones. The changes that occurred in the funeral ceremonies of the Mordvins after adoption of Christianity, during the years of Soviet regime and over the past decades are described. As a result of the study, it was found that the funeral rites on the 40th day of the Mordvins, the Mokshas and the Erzi were largely identical; the differences were more regional than ethnic.
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France, Peter. "From Eulogy to Biography: The French Academic Eloge." In Mapping Lives. British Academy, 2004. http://dx.doi.org/10.5871/bacad/9780197263181.003.0006.
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This chapter focuses on academic eulogy, a component of biography that urges to celebrate. It also examines how biography developed in the eulogies of the various French academies. Epideictic speeches, such as funeral oration or hagiography, are close relatives of written biography. In this type of biography, the biographer is tasked to provide moral lessons through a narrative that offers examples to be followed or avoided. Funeral orations are governed by praise or blame in the writing of lives; however, most of the eulogies are overshadowed by praises. In this form of biography, the focus is on celebration and the praise of a Carlylean hero. In addition to the celebration of life, eulogy has other important functions as well. One of these is to pay a debt of gratitude, whether on the part of humanity, nation, or some limited group. To praise the dead also means to empower the living; during this period, eulogies paved the way for laudatory biographies of various groups such as writers, artists, and scientists. They also helped form an edifice of corporate self-representation.
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Tomczak, Eugeniusz, Anita Szczepanek, and Paweł Jarosz. "Planigrafia cmentarzyska i elementy obrządku pogrzebowego / The arrangement of graves and elements of the funeral rite." In Gogolin-Strzebniów, stanowisko 12. Cmentarzysko kultury łużyckiej na Wyżynie Śląskiej, 95–99. Wydawnictwo i Pracownia Archeologiczna Profil-Archeo, 2021. http://dx.doi.org/10.33547/oda-sah.11.gog.04.
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The cemetery in Gogolin is one of the flat cemeteries with a biritual funeral rite typical for the Upper Silesian-Lesser Poland group of the Lusatian culture. In the north and south-west range of this group, the Częstochowa-Gliwice subgroup was distinguished. In the classic stage of this subgroup, i.e. at the end of the Bronze Age and at the beginning of the Hallstatt period, a distinctive feature of the funeral rites is the prevalence of cemeteries with more inhumations than cremations. The necropolis in Gogolin is the most southwestern site of this subgroup. Inhumation burials dominate at most biritual cemeteries, although there are also some where cremation graves prevail. It is worth emphasising the peripheral location of the cemetery within the Upper Silesian-Lesser Poland group, because the communities from the western bank of Oder river, representing the Silesian group of the Lusatian culture, practiced cremation burial rite exclusively. At the analysed necropolis 71 graves were examined, including 38 inhumation and 29 cremation burials. The cremation graves varied from simple, small pits with concentrations of bones suggesting their original placement in an organic container, to graves imitating inhumation burials in respect of the grave pit size and furnishing. In three cases, the type of burial rite could not be established because the burials were almost completely destroyed.
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Norland, Patricia D. "Reuniting." In The Saigon Sisters, 228–38. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749735.003.0019.
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This chapter analyzes many interviews with the Saigon sisters, in which they reveal how they were able to find each other again after the war. It recalls how families had been split in 1954 and communication lines were severed for decades after. It recounts the first time the sisters met after 1975, which was at the funeral of a mutual friend, Suong, who died of cancer in Saigon in 1981. The chapter explains how the gathering of the sisters during the funeral inspired Tuyen to find a way to bring the group of friends back together, which happened at Le An's house in 1983. It describes the sisters' appreciation for their education at Lycée Marie Curie and how their love of the country deepened through the struggle for independence.
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Berry, Jason. "The Burial Master." In City of a Million Dreams, 143–65. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469647142.003.0008.
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In the early 19th century, New Orleans included a thriving artisan class of colored Creoles. One such artisan was Pierre Casanave, a black furniture-maker-turned-undertaker who operated a thriving business that served whites and blacks alike. Benevolent societies of various ethnic groups guaranteed members a dignified funeral. Yellow fever broke out in the city in 1853. The embalming of corpses became popular, and funeral rites became elaborate and ceremonial, often featuring music. Louisiana seceded from the Union in 1861 as the Civil War began. Free blacks, such as Andre Cailloux and Henry Louis Rey, formed militias to participate in the war. After the Union took control of New Orleans, the black militia joined the Union war effort. Cailloux died fighting for the Union and was memorialized as a hero. After being honourably discharged for medical reasons, Rey joined a group of black spiritualists who held séances to communicate with the dead. The real war in New Orleans began after the Civil War ended. The conquered city became a free zone for former slaves, but the transition to a peacetime economy ran head-long into the identity crusade of the defeated South, providing the foundation for white supremacy and the “lost cause” mythology.
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Moheno, Jessica Mendoza, Martín Aubert Hernández Calzada, and Blanca Cecilia Salazar Hernández. "Structural, Psychological, and Socioemotional Factors That Determine Innovation Decisions in Family Firms." In Handbook of Research on the Strategic Management of Family Businesses, 179–200. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-2269-1.ch009.
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This chapter explores the structural, psychological, and socioemotional factors in innovation in a funeral home in Mexico and analyzes the firm's stage in the innovation process. This qualitative study examines socioemotional wealth through the FIBER dimensions and the stage in the innovation process through the Readiness for Innovation in Family Firms (RIFF) framework. The findings suggest that socioemotional wealth has not allowed the implementation of governmental bodies. The existence of two generations in management has allowed the firm to take advantage of the knowledge and experience of the old generation and the skills of the young generation to continue innovating in products, processes, and services. The firm has the willingness and ability to adopt innovation, although SEW's accumulated endowment has limited long-term innovations as the expansion of the business to other states. This chapter addresses the Arriaga Group case study, a well-known family business firm in Hidalgo, Mexico.
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Hayden, Brian. "The Remarkable Torajan Feasting Complex." In Feasting in Southeast Asia. University of Hawai'i Press, 2016. http://dx.doi.org/10.21313/hawaii/9780824856267.003.0006.
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The villages in Tana Toraja, Sulawesi, host some of the most lavish feasts in Southeast Asia, especially for funerals or memorials. In addition megaliths were raised for the wealthiest deceased family members. There is also considerable variability in economics, sociopolitical organization, and feasting within the Torajan area. This chapter discusses and tries to explain some of this variability, from low level transegalitarian villages in poor mountainous areas to the proto- or real chiefdom levels of the valley bottoms where paddy rice produces major surpluses. The corporate kindred with its ancestral house as the center of ritual and feasting activities is a distinctive feature of Torajan societies. Slavery was very developed, and secondary burials were strongly associated with elites in order to provide enough time to amass as much wealth as possible for proper funeral feasts. Why funeral feasts feature so prominently in Southeast Asia tribal societies is discussed. Other feasts were hosted by households, reciprocal work groups, lineages, corporate kindreds, villages, districts, and village alliances.
Conference papers on the topic "Funeral group"
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Bataveljić, Dragan. "Usluge bez kojih se ne može – pogrebne usluge." In XVI Majsko savetovanje. University of Kragujevac, Faculty of Law, 2020. http://dx.doi.org/10.46793/upk20.347b.
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In this paper the author points to a group of services, which is large and significant, but rather neglected and insufficiently investigated since the authors have not written about them in a systematic way. Namely, many think that in life there are more important services that should fall within the scope of our interest or a research work. However, when the funeral services are comprehensively considered and analyzed, we come to a quite different conclusion. These services, unlike many others, are original, authentic and ancient, coming from a distant past. They are also lasting, that is, they will remain indefinitely. Of course, they have changed in the course of history depending on people’s customs, religion, beliefs, living standard and social class. It is general conclusion that in the course of their historical development, the number funeral of services has gradually increased to become a corpus of an enviable size. There is no doubt that in future this number will further grow and that service law will become richer for one more significant branch of services.
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Wolfman, Ariel, Suzanne R. Mulligan, and Michael Wells. "RESOLVING STRATIGRAPHIC COMPLEXITIES OF THE PAHRUMP GROUP AND MIGMATITE PROTOLITH IN THE FUNERAL MOUNTAINS METAMORPHIC CORE COMPLEX USING U-PB DZ GEOCHRONOLOGY." In GSA Annual Meeting in Seattle, Washington, USA - 2017. Geological Society of America, 2017. http://dx.doi.org/10.1130/abs/2017am-303796.
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Бейлин, Д. В., А. Е. Кислый, and И. В. Рукавишникова. "Mound of the Bronze Age at the Ak-Monai Isthmus in the Eastern Crimea: Stereoscopy of Archaeological Time and Space." In ДРЕВНОСТИ БОСПОРА. Международный ежегодник по истории, археологии, эпиграфике, нумизматике и филологии Боспора Киммерийского. Crossref, 2018. http://dx.doi.org/10.25681/iaras.2018.978-5-94375-251-3.36-55.
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The article represents the results of archaeological digs of a Barrow № 2 (a cultural heritage object) belonging to the «Ak-Monai 1» Barrow Group situated in the Tavrida road construction area. A research area was 1534 square meters. Exploration revealed 13 simple ditch graves, mostly supplied with slab ceilings. 12 graves were initially covered with a burial mound; only one grave was placed inside a burial mound in antiquity. It was noticed that a burial mound had not been formed with a very first grave, but had been constructed by adding new graves to the cemetery, which was a common practice in Early Bronze Age. After completing of several burials a territory was leveled out to the extent possible, in some places it was windrowed. Digs of a Barrow № 2 enabled us to trace and analyze some funeral rite’s peculiarities, especially concerning children’s burials, and to give a cultural and chronological characteristic to the whole Barrow Group, attributing it to the late stage of a Pit Grave Culture.
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Faumuina, Cecelia. "'Asi - The presence of the unseen." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.110.
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This paper considers an indigenous, methodological framework developed for my doctoral thesis, ‘Asi: The Presence of the Unseen. Defined as ‘Ngatu’ the framework employs the heliaki (metaphor) of women’s collective crafting of indigenous fabric, to structure an artistic research project. Ngatu is cloth made from the bark of the paper mulberry tree. Used for floor mats, bedding, clothing and room dividers it is also often given as a gift at weddings, funerals and formal presentations. Ngatu is considered one of Oceania’s distinctive art forms and processes. Within the study, the position of the researcher is both a creator of artistic work and a reflector on the experience and practices of other collaborators. The Ngatu framework enables a practice-led inquiry that is underpinned by indigenous principles: uouongataha (the pursuit of harmony), mālie/māfana (warmth and beauty) and anga fakatōkilalo (being open to learning). Guided by these values, the methodology employs five distinct phases: TŌ (gestation) TĀ (harvesting knowledge) NGAOHI / TUTU (preparing and expanding ideas) HOKO/KOKA’ANGA (harmonious composition), and FOAKI (presentation). The Ngatu methodology may be seen in the light of a significant discussion in 2019, where a gathering of Oceanic scholars considered a proliferation of Indigenous models of inquiry that had been developed by Pacific researchers outside of conventional Western research paradigms. Although much of the discussion focused on research emanating from Health and the Social Sciences, the use of heliaki to describe methodological approaches to artistic inquiry also has a discernible history in doctoral theses in Aotearoa/New Zealand (Pouwhare, 2020; Toluta’u, 2015; Tupou, 2018; Vea, 2015). The Ngatu methodological framework was applied to the question, “What occurs when young Oceanic people work together artistically in a group, drawing on values from their cultural heritage to create meaningful faiva (artistic performances)?” In posing this question, the thesis sought to understand how, ‘asi (the spirit of the unseen), might operate as an empowering agency for endeavour and belonging. As such, the study proposed that ‘asi which is conventionally identified at the peak of artistic performance, might be also discernible before and after such an event, and resource the energy of artistic practice as a whole. The Ngatu methodology was applied to two bodies of work. The first was a co-created project called Lila. This was developed by a team of secondary school students who produced a contemporary faiva for presentation in 2019. This case study was used in conjunction with interviews from contemporary Oceanic youth leaders, reflecting on the nature and agency of ‘asi, as it appears in their artistic workshops with young people. The second work was a performance called FAIVA | FAI VĀ. This was the researcher’s artistic response to the witnessed nature of ‘asi. The performance integrated spoken word poetry, sound, illustration and video design.
Reports on the topic "Funeral group"
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Evans, Julie, Kendra Sikes, and Jamie Ratchford. Vegetation classification at Lake Mead National Recreation Area, Mojave National Preserve, Castle Mountains National Monument, and Death Valley National Park: Final report (Revised with Cost Estimate). National Park Service, October 2020. http://dx.doi.org/10.36967/nrr-2279201.
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Vegetation inventory and mapping is a process to document the composition, distribution and abundance of vegetation types across the landscape. The National Park Service’s (NPS) Inventory and Monitoring (I&M) program has determined vegetation inventory and mapping to be an important resource for parks; it is one of 12 baseline inventories of natural resources to be completed for all 270 national parks within the NPS I&M program. The Mojave Desert Network Inventory & Monitoring (MOJN I&M) began its process of vegetation inventory in 2009 for four park units as follows: Lake Mead National Recreation Area (LAKE), Mojave National Preserve (MOJA), Castle Mountains National Monument (CAMO), and Death Valley National Park (DEVA). Mapping is a multi-step and multi-year process involving skills and interactions of several parties, including NPS, with a field ecology team, a classification team, and a mapping team. This process allows for compiling existing vegetation data, collecting new data to fill in gaps, and analyzing the data to develop a classification that then informs the mapping. The final products of this process include a vegetation classification, ecological descriptions and field keys of the vegetation types, and geospatial vegetation maps based on the classification. In this report, we present the narrative and results of the sampling and classification effort. In three other associated reports (Evens et al. 2020a, 2020b, 2020c) are the ecological descriptions and field keys. The resulting products of the vegetation mapping efforts are, or will be, presented in separate reports: mapping at LAKE was completed in 2016, mapping at MOJA and CAMO will be completed in 2020, and mapping at DEVA will occur in 2021. The California Native Plant Society (CNPS) and NatureServe, the classification team, have completed the vegetation classification for these four park units, with field keys and descriptions of the vegetation types developed at the alliance level per the U.S. National Vegetation Classification (USNVC). We have compiled approximately 9,000 existing and new vegetation data records into digital databases in Microsoft Access. The resulting classification and descriptions include approximately 105 alliances and landform types, and over 240 associations. CNPS also has assisted the mapping teams during map reconnaissance visits, follow-up on interpreting vegetation patterns, and general support for the geospatial vegetation maps being produced. A variety of alliances and associations occur in the four park units. Per park, the classification represents approximately 50 alliances at LAKE, 65 at MOJA and CAMO, and 85 at DEVA. Several riparian alliances or associations that are somewhat rare (ranked globally as G3) include shrublands of Pluchea sericea, meadow associations with Distichlis spicata and Juncus cooperi, and woodland associations of Salix laevigata and Prosopis pubescens along playas, streams, and springs. Other rare to somewhat rare types (G2 to G3) include shrubland stands with Eriogonum heermannii, Buddleja utahensis, Mortonia utahensis, and Salvia funerea on rocky calcareous slopes that occur sporadically in LAKE to MOJA and DEVA. Types that are globally rare (G1) include the associations of Swallenia alexandrae on sand dunes and Hecastocleis shockleyi on rocky calcareous slopes in DEVA. Two USNVC vegetation groups hold the highest number of alliances: 1) Warm Semi-Desert Shrub & Herb Dry Wash & Colluvial Slope Group (G541) has nine alliances, and 2) Mojave Mid-Elevation Mixed Desert Scrub Group (G296) has thirteen alliances. These two groups contribute significantly to the diversity of vegetation along alluvial washes and mid-elevation transition zones.