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.
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Mastrogianis, Laurie, and Mark A. Lumley. "Aftercare Services from Funeral Directors to Bereaved Men: Surveys of Both Providers and Recipients." OMEGA - Journal of Death and Dying 45, no. 2 (October 2002): 167–85. http://dx.doi.org/10.2190/mjmm-2eln-jdy9-g6nq.
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Little is known about the aftercare practices of funeral directors toward bereaved men or about bereaved men's use of aftercare services. We addressed these issues in two studies. In Study 1, 145 funeral directors were surveyed about their attitudes and aftercare services for bereaved men. They offered a range of services, but only a minority of men utilized them, and primarily only those services initiated by the funeral home (e.g., mailings, phone calls), rather than initiated by the men themselves (e.g., use of support groups, using reading material, counseling). Funeral directors who acknowledged men's emotional needs and adjustment problems were more active in providing services, and in turn, reached more men. In Study 2, we interviewed 69 men who had funeral services for their wives in the prior 16 months. Their use of aftercare services paralleled reports by funeral directors. On average, these men reported that such services were only moderately helpful. However, men who used services that they initiated (i.e., support group or reading material) had significantly better emotional status than men who did not use such services, whereas the use of funeral home-initiated services was unrelated to men's emotional state. We conclude that aftercare services that are actively sought by men are potentially helpful but underutilized. Funeral directors may be able to provide for bereaved men's aftercare needs, but funeral personnel should offer services or make referrals that are tailored to men's preferred style of coping with loss.
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Арчимачева, М. Ю. "UNDERSTANDING THE CONCEPT OF "DEATH" AND FUNERAL RITES AS FACTORS OF CULTURAL IDENTIFICATION OF AN ETHNIC GROUP." SCIENTIFIC REVIEW OF SAYANO-ALTAI, no. 4(32) (January 17, 2022): 2–11. http://dx.doi.org/10.52782/kril.2021.4.32.001.
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Статья посвящена проблемам смерти в культурологии и отражению концепта смерти в погребальной обрядности этноса. Краткий анализ интерпретации темы смерти в литературе отражает многозначность и противоречивость понимания феномена смерти, что позволило сделать вывод о необходимости комплексного подхода рассмотрения данного феномена, без которого невозможно исследовать погребальный обряд в традиционных культурах. Концепт смерти представлен как система норм, правил, символов и обрядов, в которых происходит слияние мифологического сознания и практического действия. Выделены особенности осмысления темы смерти в традиционном мировоззрении, что находит отражение в действиях погребального обряда этноса. Ритуализация смерти рассматривается в статье на примере погребального обряда хакасов, проводится также сравнительный анализ представлений о смерти в традиционном мировоззрении и элементов погребального обряда народов Саяно-Алтая. Делается вывод о том, что система представлений о смерти, инобытии и жизни достигалась целостностью построения Вселенной, обеспечивая тем самым не только безопасность и гармонию жизни, но и существование этноса, становясь тем самым фактором его консолидации. The article is devoted to the problems of death in cultural studies and the reflection of the concept of death in the funeral rites of an ethnic group. A brief analysis of the interpretation of the theme of death in the literature reflects the ambiguity and inconsistency of understanding the phenomenon of death, which led to the conclusion that a comprehensive approach to this phenomenon is necessary, without which it is impossible to study the funeral rite in traditional cultures. The concept of death is presented as a system of norms, rules, symbols and rites in which mythological consciousness and practical action merge. The features of understanding the theme of death in the traditional worldview are highlighted, which is reflected in the actions of the funeral rite of the ethnic group. Ritualization of death is considered in the article on the example of the funeral rite of the Khakas, as well as a comparative analysis of ideas about death in the traditional worldview and elements of the funeral rite of the Sayano-Altai people. It is concluded that the system of ideas about death, otherness and life was achieved by the integrity of the Universe, thus ensuring not only the security and harmony of life, but also the existence of an ethnic group, thereby becoming a factor in its consolidation.
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Servaty-Seib, Heather L., and Bert Hayslip. "Post-Loss Adjustment and Funeral Perceptions of Parentally Bereaved Adolescents and Adults." OMEGA - Journal of Death and Dying 46, no. 3 (May 2003): 251–61. http://dx.doi.org/10.2190/un6q-mkbh-x079-fp42.
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To explore the differential impact that a parent's death would have on persons who vary in age, 84 parentally bereaved adolescents and 79 parentally bereaved adults completed the Texas Revised Inventory of Grief and the Hopkins Symptom Checklist, in addition to answering questions regarding their perceptions of the parent's funeral. Results suggested more intense grief reactions and more negative interpersonal perceptions among bereaved adolescents. Moreover, this younger group reported less positive perceptions of their parents' funerals. These findings point to greater sensitivity of adolescents to the death of a parent, and underscore the importance of investigating the availability, timeliness, and efficacy of social support and interventions designed to lessen loneliness and isolation from others when a parent dies during this life phase.
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Vo, Tu Tan. "Funeral rites of the Chil in Lac Duong district, Lam Dong province." Science & Technology Development Journal - Social Sciences & Humanities 1, no. X2 (December 31, 2017): 87–96. http://dx.doi.org/10.32508/stdjssh.v1ix2.436.
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The study of the funeral rituals of an ethnic group is essentially an approach to traditional cultural values and its transformations under the influence of many from-objective-to-subjective factors from the general policy of the Party and the government to individual actions of each ethnic group. This paper deals with the funeral rituals of the Chil people living in Lac Duong district, Lam Dong province in the tradition as well as its current transformations on the basis of practical survey materials. Some other research materials are related to the Chil people.
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Et al., Jirachaya Jeawkok. "Guidelines of Funeral Welfare Management for the Elders in the Muslim Way, Kayohmati Community, Bajo District, NARATHIWAT Province." Psychology and Education Journal 58, no. 1 (January 15, 2021): 3660–70. http://dx.doi.org/10.17762/pae.v58i1.1359.
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This study aims to analyse the funeral welfare for the Muslim elders and to suggest guidelines regarding the funeral welfare management for the Muslim elders. The guidelines might help stakeholders to investigate and manage the welfare more effective and stable through participatory process. Further, this would help the group to get more members which would lead to a quality and sustainable funeral welfare for Muslim elders in the Kayohmati community.The design of this study is mixed method. First, the researchers employed phenomenological research to explore the community’s life experience for the primary data. The researchers investigated the meaningful aspects and understandings through conversations, in-depth interviews, focus-group interviews, and questionnaires. The researchers used content synthesis to form guidelines of the funeral welfare management, which was classifying and categorizing topics and arranging concepts. The qualitative data was carefully reconfirmed, and the quantitative data was analysed into frequency, average, and percentage. Moreover, to conduct the research professionally the researchers followed research ethics firmly and this research had been approved for research ethics code of conduct.
The findings regarding needs of the funeral welfare were as follows: the elder members who are low-income need career workshops to support their finance. Furthermore, it was found that community leader plays a key role in facilitating and encouraging collaboration among the community, government, and academic sectors to form public policy. Therefore, the government sector should collaborate with the community which the people could express their performance and self-autonomy and the findings confirmed that we can develop it to public policy and guidelines for the welfare founders, committees, and members to improve the welfare’s management system. Also, there could be guidelines to increase medical welfare and income for the elders. The novelty or originality of this studyproposed the funeral welfare management model is getting from the management of Muslim welfare that is sustainable and fit with the local context, religion, knowledge, self-value, and belief in a particular area
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Pokutta, Dalia A., and Evgeny Vdovchenkov. "The Unetice Culture Group in palaeosociological perspective." Materiały i Sprawozdania Rzeszowskiego Ośrodka Archeologicznego 41 (2020): 33–51. http://dx.doi.org/10.15584/misroa.2020.41.3.
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Based on the current state of knowledge in research on the Unetice culture in Poland, the article discusses several key issues for the reconstruction of palaeosocial prehistoric societies. Departing from the classical definition of archaeological culture, and basing on the results of e.g. bioarchaeological analyzes, the authors discuss the problems of individual and collective identity in the Early Bronze Age (the so-called opera model), and related issues of territoriality, linguistic community and customs. The article presents, among others, the Unietyce funeral rites as well as the typology and evolution of mounds (the so-called prince burials).
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Аўсейчык, Уладзiмiр. "Жабракi ў пахавальных i памiнальных абрадах беларусаў Падзвiння (па матэрыялах ХIХ – пачатку ХХI стагоддзя)." Białorutenistyka Białostocka 13 (2021): 261–79. http://dx.doi.org/10.15290/bb.2021.13.18.
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On the basis of folklore and ethnographic material of the 19th – early 21st century the symbolic status and ritual functions of beggars in funeral and memorial rites of Belarusian Dvina region are discussed. The beggars represent a peculiar social group, the specificity of which is most expressively manifested in the ritual forms of behavior, including the funeral and memorial rites of the dead. The reasons of their inclusion into the ritual sphere (through the analysis of such characteristics as poverty, physical deviations, blindness, special appearance, possession of secret knowledge, the nature of their “activity”, isolated lifestyle) are presented. The article deals with the status and ritual functions of beggars in the funeral rites and rites of the memorial cycle (within a year from the date of death and calendar holidays). New field material is involved in the study, part of which is fixed by the author. The results of the research will be useful in the study of worldviews and beliefs.
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Lee, Rebekah. "DEATH ‘ON THE MOVE’: FUNERALS, ENTREPRENEURS AND THE RURAL–URBAN NEXUS IN SOUTH AFRICA." Africa 81, no. 2 (April 28, 2011): 226–47. http://dx.doi.org/10.1017/s0001972011000040.
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ABSTRACTThis article primarily concerns the intersection of the changing management of death with the problems and possibilities presented by the growing mobility of the African, and specifically Xhosa-speaking, population in South Africa from the latter half of the twentieth century to the present day. I am interested in how shifts in the practices and beliefs around death are mediated by individuals, households and businesses who have an historical affinity towards movement, particularly across what has been called the ‘rural–urban nexus’. In what ways has this more mobile orientation influenced the perception of rites and responsibilities surrounding death? And how have more mobile ‘ways of dying’ in turn created new subjectivities and new ways in which to imagine relations between the living and the dead? I argue that African funeral directors based in Cape Town and the rural areas of the Eastern Cape – a steadily more numerous and prominent group of entrepreneurs – are well-placed to shape these processes, through their role as cultural mediators and technological innovators, and their particular emphasis on maintaining a flow of bodies (both dead and alive) between rural and urban areas. I focus on two aspects of contemporary South African funerals – embalming and exhumations – that are suggestive of how the migration dynamic, and the continuing demands from mobile mourners for innovations via the funeral industry, have encouraged new perceptions of and relations to the dead body.
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Николаев, Вячеслав Романович. "FUNERAL RITES OF KET AND NAVAJO INDIANS: EXPERIENCE OF HISTORICAL AND ETHNOGRAPHIC COMPARISON." Tomsk Journal of Linguistics and Anthropology, no. 1(35) (April 25, 2022): 135–45. http://dx.doi.org/10.23951/2307-6119-2022-1-135-145.
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В статье проведен сравнительный анализ погребально-поминальной обрядности кетов (представителей енисейской языковой семьи) и индейцев навахо (представителей языковой семьи на-дене) с целью выявления в этих обрядах каких-либо культурных сходств и связей для сбора данных, позволяющих впоследствии анализировать характер самих этих связей. В результате автором статьи были получены выводы о том, что среди характеристик в погребально-поминальном обряде кетов и индейцев навахо есть как существенные (захоронения на лабазе и на дереве, объяснение смертности человека, ориентация умершего), так и менее существенные сходства. Некоторые элементы сходства в погребально-поминальных обрядах сравниваемых этносов позволяют (с большой осторожностью) оценить имеющиеся черты сходства как носящие характер культурно-генетических, что может стать неким дополнительным аргументом в пользу теории о родстве индейцев на-дене и енисейцев. The study is carried out a comparative analysis of the memorial and funeral rites of the Indians of the Na-Dene (Navajo) group and the Yenisei (Kets). The purpose of this study is to conduct a comparative analysis of ethnographic material in order to identify any cultural similarities and parallels in the memorial and funeral rites of the Navajo Indians and Kets and to collect data that would allow to analyze the nature of these ties themselves afterwards. As a result, the author of the article reached the conclusions that among the characteristics in the funeral ritual of the Kets and Navajo Indians there are both principal (the burials in a warehouse and on a tree, an explanation of human mortality and the orientation of the deceased in an eastern direction) and insignificant similarities among the characteristics in the funeral rituals of the Kets and Navajo Indians. There are cultural ties in memorial and funeral rites that allow (with great caution) to evaluate the existing similarities as cultural and genetic, which may become an additional argument in favor of the theory of the Na-Dene Indians’ and the Yenisei’s kinship.
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Snyder, H. Gregory. "The Discovery and Interpretation of the Flavia Sophe Inscription: New Results." Vigiliae Christianae 68, no. 1 (January 27, 2014): 1–59. http://dx.doi.org/10.1163/15700720-12341146.
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Abstract New archival material relating to the discovery of the Flavia Sophe inscription is presented and arguments made that the inscription was discovered in situ. Careful attention to the epigraphical, palaeographical, and metrical aspects of the poem, as well as its use of nuptial imagery lead to new proposals for reconstructions. Arguments for a date in the second century are re-examined and strengthened. The language of the inscription is placed within the context of other Greek funeral epigrams to show that the writer of the epigram was well aware of the conventions Hellenistic funeral poetry and that the poem artfully subverts many of these conventions. And finally, I claim that for this group of Christians, the “bridal chamber ritual” should be understood as a mortuary rite.
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Stavitsky, Vladimir. "The Funeral Rite of the Tyosha River Group of 3rd–7th—Century Mordovian Burials." Povolzhskaya Arkheologiya (The Volga River Region Archaeology) 2, no. 4 (June 20, 2013): 143–50. http://dx.doi.org/10.24852/pa2013.2.4.143.150.
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Kukharenko, Oleksandr. "Sacred Chronotope and Mediative Actions of Participants of the Ukrainian Funeral Rites." Ethnic History of European Nations, no. 67 (2022): 23–29. http://dx.doi.org/10.17721/2518-1270.2022.67.03.
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The study of change of chronotope and identification of mediators among participants and mediative groups is carried out using the constructed structure of the cycle of funeral rites, which includes prologue, preparation for burial, funeral at home, burial in the cemetery and funeral repast. When entering the ceremony, access to the afterlife is opened, as a result of which conditions are created for the expansion of sacralization, the development of the chronotope and the involvement of more and more participants in the ritual action. This continues until the culmination rite of the burial in the cemetery, when the sacralization reaches the ultimate level, all possible participants will be involved, and the chronotope will include in the ritual all the potentially possible territory for a certain time unit. This is followed by the reverse process – the collapse of the chronotope and the liquidation of the sacred center, and the treating of elders in the courtyard of the deceased is a kind of message that the buried went to the afterlife and changed his status to the deceased. Mediative episodes in the structure of the cycle perform the function of pre-culmination and provoke the performance of the necessary ritual actions. Mediation requires that at least one character takes responsibility for provoking further action, in which all participants involved in the expansion of the chronotope will take part. Having studied the episodes of mediation and identifying the mediating characters of rites of the funeral cycle, we found that the number of mediators is always less than the total number of participants in a particular rite. This means that the mediation process and the process of expanding the chronotope, although related processes, are still separate and different in nature. Since the chronotope, expanding from the beginning to the end of the ritual action, is not always, and even sometimes never, reflected in the number of persons of the mediative group in the rites of the funeral cycle.
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Muturi, Ivy, Shannon Freeman, and Davina Banner-Lukaris. "Virtual Funerals During COVID-19 and Beyond." Innovation in Aging 4, Supplement_1 (December 1, 2020): 966. http://dx.doi.org/10.1093/geroni/igaa057.3530.
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Abstract Physical distancing measures and the restrictions on large group gatherings following the COVID-19 pandemic have left many to consider alternative approaches to commemorating the death of a loved one. Advancements in information technologies and the availability of affordable electronic devices have brought forth the ability to use virtual platforms to host funeral services for those unable to be with their loved ones. The aim of this study was to identify existing and potential online platforms for hosting a virtual funeral, explore the safety considerations of hosting a service during the pandemic and share the experiences of individuals who have previously hosted a virtual service. To conduct the research, an environmental scan was undertaken searching academic, grey literature and online websites. The results showed that there are currently several online platforms made specifically for virtual services and many free public platforms that can be used. Death services must ensure staff who are in direct contact with the deceased have proper Personal Protective Equipment and companies must adhere to regulations regarding group gatherings, screening for symptoms and physical distancing. Some individuals expressed having a positive experience, stating that the virtual service felt more intimate, while others expressed difficulty in navigating the technology, particularly the older adult attendees. Virtual funeral services may prove to be a practical and safer alternative during COVID-19 and may provide some comfort for those facing such challenging times. By examining existing platforms and their use, an opportunity exists to generate recommendations for additional supports, particularly for older adults.
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Sinika, Vitalij Stepanovich, and Nikolai Petrovich Telnov. "Barrow 5 of the «Sluiceway» group on the left bank of the Lower Dniester and Scythian cenotaphs of the North-West Black Sea Region." Samara Journal of Science 7, no. 1 (March 1, 2018): 133–44. http://dx.doi.org/10.17816/snv201871202.
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The paper publishes and analyzes the Scythian barrow 5 of the Sluiceway group of barrows located near Glinoe village, Slobodzeya District, on the left bank of the Lower Dniester. The mound was erected at the turn of the 4th-3rd centuries BC and contained eight Scythian funeral structures, three of which were cenotaphs. Only 14 such symbolic graves are known in the North-West Black Sea region. In addition to the three graves published in the present work, there is Balabany 6/1, Semyonovka 20, Kochkovatoe 48/4, Volovarskata Mogila 1 and 2, Glinoe 40/1, Glinoe/Sluiceway 6/3, 6/4, 8/1 and 8/4, Glinoe/Garden 7/3. They were made in the second half of the 4th-2nd centuries BC. A significant number of childrens cenotaphs (8), allows us to assume that they were all made by settled Scythians. The use of some of the complexes (4 cases) as cenotaphs can be impugned. At the same time, there are no doubts about the existence of real cenotaphs (under-barrow complexes, with or without funeral structures) intended for symbolic internment of people (10 cases), whose bodies could not be betrayed to earth for any reasons.
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Klochko, Viktor I., Aleksander Kośko, Mykhailo V. Potupchyk, Piotr Włodarczak, Danuta Żurkiewicz, and Svetlana V. Ivanova. "Tripolye (Gordineşti Group), Yamnaya and Catacomb Culture Cemeteries, Prydnistryanske, Site 1, Yampil Region, Vinnitsa Oblast: An Archaeometric and Chronometric Description and a Taxonomic and Topogenetic Discussion." Baltic-Pontic Studies 20, no. 1 (June 1, 2015): 183–256. http://dx.doi.org/10.1515/bps-2017-0005.
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Abstract The paper presents the results of excavations and analytical studies regarding the taxonomic classification of a unique funeral site associated with the societies of early ‘barrow cultures’ of the north-western Black Sea Coast in the 4th-3rd millennium BC. The study discusses the ceremonial centres of the Tripolye culture-Gordineşti group, as well as Yamnaya and Catacomb cultures.
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Yatsenko, A. "Features of the Experience of Grief in the Ukrainian Ethnic Group." Bulletin of Science and Practice 7, no. 2 (February 15, 2021): 303–8. http://dx.doi.org/10.33619/2414-2948/63/35.
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According to the all-Russian population census, the Ukrainian ethnic group is the third largest in the territory of the Russian Federation, so the probability of seeking psychological help from Ukrainians is high, so it is relevant to study the features of experiencing grief in this ethnic group. It is necessary to start with a description of the psychological characteristics of Ukrainians. Among the inherent qualities of the key will be to introversion, cordocentesis, individualism and emotion. Funeral rituals of this ethnic group have their own specific focus on positive experiences, and as a result, avoiding negativity, due to the expressed fear of death. Based on the above, we can assume how the stages of grief will flow in the Ukrainian ethnic group: 1. at the stage of shock, due to the fact that Ukrainians are emotional, and their emotionality is directed inward, it is likely that this ethnic group will show inhibition and numbness. 2. the stage of denial can occur, due to the fact that the Ukrainian ethnic group is characterized by introversion and isolationism, in the form of mild disorders, as well as severe psychotic forms. 3. when working with Ukrainians at the stage of aggression, it is important to understand that this ethnic group is characterized by sensitivity, vulnerability and individualism, therefore, working with a person at this stage, it is necessary to give him a voice, thereby helping to show openly emotions. 4. Introversion of Ukrainians can contribute to the fact that at the stage of disorganization, Ukrainians can close themselves in themselves, but since they are sensitive, they need to be encouraged to openly Express emotions. 5. the stage of accepting death can occur on several levels: submission or understanding that with the death of a loved one, one's own life does not end. Thus, this work describes the individual psychological characteristics of the Ukrainian ethnic group, funeral traditions, and on the basis of these data, an assumption was made about how exactly the process of experiencing grief will take place among representatives of this ethnic group.
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Разуваев, Ю. Д. "IN-GROUND CEMETERY OF THE SCYTHIAN PERIOD NEAR THE VILLAGE OF KSIZOVO IN THE UPPER DON REGION (NEW DATA)." Краткие сообщения Института археологии (КСИА), no. 264 (December 3, 2021): 127–47. http://dx.doi.org/10.25681/iaras.0130-2620.264.127-147.
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Комплекс памятников конца V - III в. до н. э., расположенный на р. Дон у с. Ксизово в Задонском районе Липецкой обл., включает городище, селище и грунтовый могильник. В результате радиоуглеродного датирования и анализа вещевых находок к названным столетиям отнесено пять захоронений, ранее соотносимых с гуннским временем. В итоге стало известно 17 погребений скифской эпохи, включая два парных. В них по обряду ингумации и в сопровождении довольно скудного инвентаря (стрелы, браслеты, серьги, бусы, пряслица) были захоронены 9 мужчин, 9 женщин и ребенок. Данные бескурганные комплексы дают представление о погребальных традициях оседлого населения донской лесостепи. The studied group of sites dating to the end of 5 - 3 cc. BC is located on the Don river near the village of Ksizovo in the Zadonsk district, Lipetsk region. The group includes a fortified settlement, an unfortified settlement and an in-ground cemetery. The radiocarbon dating and analysis of the found artifacts refer the five graves earlier dated to the Hun period to the above-mentioned centuries. Today the number of the Scythian graves totals 17, including two double burials. Nine males, nine females and one child were buried in these graves performed according to the inhumation funerary rite with rather scarce funeral offerings (arrowheads, bracelets, pendants, beads, spindle whorls). These burial sites without kurgans give an insight into funerary traditions of the sedentary population inhabiting the Don forest-steppe belt.
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Petrov, Nicholas. "The Incorporation of Monumental Pagan Barrows Into Medieval Russian Christian Culture." Russian History 32, no. 1-4 (2005): 433–47. http://dx.doi.org/10.1163/187633105x00240.
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AbstractSopki, a group of monumental barrows located exclusively in northwestern Russia, are the most impressive and well-preserved man-made structures of pre-Christian East Slavic culture [Fig. 1]. The sopki range in height from three to twelve meters, have steep slopes [Fig. 2] and are encircled by stone settings at the mound's base, which are often discernible in the turf. Of the sopki that have been excavated, the overwhelming majority contain calcined bones near the mound's top and are dated to the ninth and tenth centuries. Usually, there are no more than two or three graves per mound. The sopki differ from other mortuary constructions of the region in their large size, which suggests their likely interpretation as the funeral sites of tribal noblemen.1 Additionally, the sopki mounds are grouped around settlements, reflecting the Slavic migration patterns throughout northwestern Russia, suggesting their interpretation as Slavic funeral constructions.
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Thompson, William E. "Note on Thorson and Powell: Undertakers' Sense of Humor." Psychological Reports 89, no. 3 (December 2001): 607–8. http://dx.doi.org/10.2466/pr0.2001.89.3.607.
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Recently Thorson and Powell reported in this journal that morticians scored significantly lower on a multidimensional sense of humor scale than another group of similarly aged men from other occupations. These findings differ markedly with some in 1991 from a 2-yr. ethnographic study conducted with morticians and funeral directors in four states regarding how they managed the stigma associated with their occupation.
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Bueno Guardia, Miriam. "La representación de la danza en las tumbas tebanas privadas del Reino Nuevo egipcio." Trabajos de Egiptología. Papers on Ancient Egypt, no. 11 (2020): 43–62. http://dx.doi.org/10.25145/j.tde.2020.11.03.
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The representations of dance in the private Theban tombs of the Egyptian New Kingdom (1550-1070 BC) can be categorized into three different groups: the first one would be that of dance within banquet scenes; the second one, that of dance performances within funeral processions; and the third one would include other dance scenes that cannot be classified within the previous groups. The first two have very defined characteristics that have been understood thanks to the comparison of the scenes. However, the third group is not homogeneous, although certain representations can be related to each other, with those of the other groups or with scenes found in other places, such as temples. This paper aims to summarize these representations, and analyse their main characteristics, by their comparison, to know their identification and symbology (related to Egyptian religious and funerary belief) and thus, understand the important role of dance in the Egyptian New Kingdom
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Shapiro, Edward R. "Wesley Carr, religious institutions, and institutional integrity." Organisational and Social Dynamics 19, no. 1 (June 24, 2019): 103–11. http://dx.doi.org/10.33212/osd.v19n1.2019.103.
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Wesley Carr devoted his life to the Church of England, using group relations theory to frame some of his thinking. He saw the primary task of religious institutions as containing irrationality and dependency on behalf of society. This article offers a summary of Wesley’s central ideas, with an extended illustration of his management (as Dean of Westminster) of Princess Diana’s funeral. The private and public mourning of millions around the world during and after this funeral is an example of the way religious institutions can respond to the needs of society by helping to manage the boundary transitions of life and death. The rituals of religion during such transitions can help individuals move beyond narrow subgroup identifications to discover their membership in a larger human community. For Wesley Carr, integrity meant to commit all of oneself to an institution’s primary task, negotiated with and on behalf of others, that connects to a transcendent set of ideals and beliefs.
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O'Donnell, Edward T. "Hibernians Versus Hebrews? A New Look at the 1902 Jacob Joseph Funeral Riot." Journal of the Gilded Age and Progressive Era 6, no. 2 (April 2007): 209–25. http://dx.doi.org/10.1017/s1537781400002000.
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On July 29, 1902 a massive funeral procession for Jacob Joseph, the esteemed Chief Rabbi of the Orthodox community, wound its way through the streets of New York's Lower East Side. The solemn occasion was marred, however, when the procession was attacked by a group of factory workers. As the melee blossomed into a full-scale riot, a contingent of New York City policemen arrived and proceeded to pummel and arrest the mourners rather than the instigators. Historians have consistendy cited this ugly incident as a vivid example of Irish Catholic antisemitism, noting that both the workers and policemen were “predominantly Irish.” Indeed, it was a quest to learn more about the roots of Irish Catholic antisemitism that drew this historian to the subject. And yet, a thorough examination of the incident produced a startling result: a dearth of Irish defendants and a flawed historiography that ultimately call into question the validity of the Jacob Joseph Funeral Riot as an example of Irish Catholic antisemitism.
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JUPRI, JUPRI. "UPAYA MENINGKATKAN HASIL BELAJAR FIKIH MATERI SHALAT JENAZAH MELALUI METODE SMALL GROUP DISCUSSION DAN PRAKTIK UNJUK KERJA PADA SISWA KELAS X KA MAN 2 KOTA CILEGON." EDUCATIONAL : Jurnal Inovasi Pendidikan & Pengajaran 2, no. 1 (March 18, 2022): 67–77. http://dx.doi.org/10.51878/educational.v2i1.1014.
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This study aims to improve the learning outcomes of Jurisprudence on the material for funeral prayer in class X KA semester 1 MAN 2 Cilegon City in the 2021/2022 academic year through the application of the Small Group Discussion (SGD) cooperative learning method and performance practices. The research was carried out at MAN 2 Kota Cilegon with the research subjects of all students of class X KA semester 1 MAN 2 Cilegon City for the 2021/2022 academic year, totaling 36 students. The research method uses Classroom Action Research. Data was collected through observation, documentation and tests. Data analysis was carried out in 3 (three) stages including: data reduction, data presentation and conclusion drawing or verification. The hypothesis states that it is suspected that through the application of the Small Group Discussion (SGD) cooperative learning method and performance practices, it can improve Fiqh learning outcomes for the funeral prayer material in class X KA semester 1 MAN 2 Cilegon City for the 2021/2022 academic year. Empirical data from research results state that through the application of the Small Group Discussion (SGD) cooperative learning method and performance practices can improve Fiqh learning outcomes for the funeral prayer material for X KA students in semester 1 of MAN 2 Cilegon City in the 2022/2023 academic year. From the initial conditions the average value of student learning outcomes in Fiqh is only 67 with learning completeness of 47.5% (19 students), in the first cycle the average value becomes 72 with learning completeness of 65.0% (26 students), and in the second cycle the average value Fiqh learning outcomes of students became 79 with a learning completeness of 90.0% (36 students). The conclusion of the study is that through the application of the Small Group Discussion (SGD) cooperative learning method and performance practices can improve Fiqh learning outcomes for the funeral prayer material in class X KA semester 1 MAN 2 Cilegon City for the 2021/2022 academic year. ABSTRAKPenelitian ini bertujuan untuk meningkatkan hasil belajar Fikih materi shalat jenazah pada siswa kelas X KA semester 1 MAN 2 Kota Cilegon Tahun Pelajaran 2021/2022 melalui penerapan metode pembelajaran kooperatif Small Group Discussion (SGD) dan praktik unjuk kerja. Penelitian dilaksanakan di MAN 2 Kota Cilegon dengan subjek penelitian seluruh siswa kelas X KA semester 1 MAN 2 Kota Cilegon Tahun Pelajaran 2021/2022 yang berjumlah 36 siswa. Metode penelitian menggunakan Penelitian Tindakan Kelas. Pengumpulan data dilakukan melalui observasi, dokumentasi dan tes. Analisis data dilakukan dengan 3 (tiga) tahapan meliputi: reduksi data, penyajian data dan penarikan kesimpulan atau verifikasi. Hipotesis menyatakan diduga melalui penerapan metode pembelajaran kooperatif Small Group Discussion (SGD) dan praktik unjuk kerja dapat meningkatkan hasil belajar Fikih materi shalat jenazah pada siswa kelas X KA semester 1 MAN 2 Kota Cilegon Tahun Pelajaran 2021/2022. Data empiris hasil penelitian menyatakan bahwa melalui penerapan metode pembelajaran kooperatif Small Group Discussion (SGD) dan praktik unjuk kerja dapat meningkatkan hasil belajar Fikih materi shalat jenazah pada siswa X KA semester 1 MAN 2 Kota Cilegon Tahun Pelajaran 2022/2023. Dari kondisi awal nilai rata-rata hasil belajar Fikih siswa hanya 67 dengan ketuntasan belajar 47.5% (19 siswa), pada siklus I nilai rata-rata menjadi 72 dengan ketuntasan belajar 65.0% (26 siswa), dan pada siklus II nilai rata-rata hasil belajar Fikih siswa menjadi 79 dengan ketuntasan belajar 90.0% (36 siswa). Simpulan penelitian adalah melalui penerapan metode pembelajaran kooperatif Small Group Discussion (SGD) dan praktik unjuk kerja dapat meningkatkan hasil belajar Fikih materi shalat jenazah pada siswa kelas X KA semester 1 MAN 2 Kota Cilegon Tahun Pelajaran 2021/2022
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Belitskaya, A. L. "FUNERAL RITES OF THE SEBYS' BURIAL GROUND OF V-VI CENTURIES A.D." Bulletin of Udmurt University. Series History and Philology 32, no. 6 (December 23, 2022): 1305–15. http://dx.doi.org/10.35634/2412-9534-2022-32-6-1305-1315.
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The article presents the results of the analysis of the materials gathered from the Sebys’ burial ground, which dates back to the era of the Great Migration in the European Northeast. The Sebys’ burial ground belongs to the early group of tumuli, which were characteristic of the first wave of tribes settling the European Northeast. These tribes are known to have had the tradition of making mounds over the burials. Being a part of the same cultural phenomenon as the necropolises of the Veslyanskiy I burial ground, it has certain local characteristics. Sebys’ burial ground is marked by a number of features. A gradual decrease in the height of the mound, a transition from grooves to pits for soil sampling, a greater number of inlet burials and paired mounds, presence of post-burial rites, and a small number of burial items compared to other monuments can be named as distinguishing characteristics. Another peculiarity is the extraordinary ceramic collection implying interaction with groups of the bichevnik population. Of all the cemeteries, it finds the most marked resemblance with the Shoinayag burial ground. They may belong to a local group associated with the Kharin stage of the Lomovatovo culture.
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Siekerska, O. P. "ARCHAEOZOOLOGICAL COMPLEXES OF SCYTHIAN BARROWS." Archaeology and Early History of Ukraine 33, no. 4 (December 25, 2019): 373–80. http://dx.doi.org/10.37445/adiu.2019.04.29.
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Archaeozoological studies of the complexes of the Scythian burial mounds Babina and Vodyana Mohyly, the Berdyansk Kurhan and barrow group 1 near the town of Kamenka-Dneprovska allow to make the following generalizations. As the studied materials show, the horse was widely used in the funeral rites of the Scythians. Parts of the carcasses of horses were placed in the burial as a farewell food, meat horses were used for conducting funeral rites, horses were buried with their owners. Sheep and cattle were also used as food. During the funeral rites parts of the carcasses of wild animals — European deer and wild boar — were used as well.
In some cases sex and age of animals that were selected for ritual and funeral rites can be established. Commonly the horses of two age categories — young (4—5 years) and middle age (9—10 years), were used in funeral rites.
The vast majority of the horses belonged to the groups of stunted (128—136 cm at the withers) and medium growth (136—144 cm) horses according to their sizes. The exception are the horses from the Vodyana Mohyla: the Mare from burial 3 (very small, height 118.96 cm); the horse from the ditch and horse 2, which had above-average growth and belong to the group of tall.
According to the indices of massiveness of metacarpal and metatarsal bones, horses belonged to the groups of thin-legged (2 specimens), half-thin-legged (8 specimens) and medium-legged (4 specimens) horses, that is, most animals were half- thin-legged.
Horse 2 and horse from the ditch of the Babina Mohyla: moved fast gaits (trot and gallop) quite often, whereas horse 1 rarely resorted to it. Horse 1, obviously, a significant part of the first half of life could graze in the herd, where it formed a type of movement slow gait. This horse could inherit the massiveness of the leg from their ancestors, which were brought from another region. Horses from the Vodyana Mohyla: probably has moved mostly at a slow pace — by-step and slow trot.
Horses from the Berdyansk Kurhan were half-thin-legged, small and medium height at withers. They were formed on fairly hard and dry soils, and their type of movement was mainly fast.
Horses from the tumulus 1 of Kamenka-Dneprovska was a thin-legged and half-thin-legged, mostly — average growth and was approaching the horses running type.
A mixture of features, which are characteristics of horses of various types and, respectively, adaptation of animals to different types of movement may be indicative of their content in the herds for a long time. As a rule, such mixture of signs characterizes the wild animals that do not fall under targeted selection. However, in this case we can talk about large portion of the population of the Scythian horses, which is not selected «under the saddle» of persons of high social status.
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Długozima, Anna. "How might landscapes be better designed to accommodate increasing cremation practices in Europe?" Landscape Online 87 (December 23, 2020): 1–31. http://dx.doi.org/10.3097/lo.202087.
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Death is one of those universal parameters of life, yet very little attention is given to it in neither the work of planning practitioners nor that of landscape research. During the 19th and 20th century’s many Western societies turned to cremation as a more sanitary, less costly and space saving way of human disposal. This paper highlights the cemeteries and crematoria as two types of facilities associated with cremation practices in Poland and in selected European countries. On the basis of analyses of contemporary funerary landscapes for cremation practices from Europe (31 objects from 9 countries) a catalog (‚pattern book‘) of design solutions was developed. Countries were selected on the basis of similarity to Poland in the aspect of the dominant religion (Austria, France, Italy, Slovakia, Slovenia), convergent provisions of cemetery and funeral law (Austria, Denmark, France, Germany, Slovenia, Sweden), and index of average population served by 1 crematorium (Belgium). Moreover, assessment of Polish contemporary places for cremation (39 objects) was developed. To strengthen the multifaceted meaning of funerary landscape and to link it more with the landscape, design considerations and potential outcomes for improved cemetery design accommodating cremation practices and burial was developed. The funerary landscape is defined as a specific type of landscape that focuses on the phenomenological relation between death, disposal of the body in the environment and the social memory of the group participating in the remembrance of the burial.
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Stawoska-Jundziłł, Bożena. "Epitafia dla najmłodszych i najstarszych chrześcijan w katakumbach rzymskich." Vox Patrum 64 (December 15, 2015): 403–39. http://dx.doi.org/10.31743/vp.3723.
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In this article I analyse text on epitaphs in Roman Catacombs (III-VI century) of youngest (children to one years old) and oldest (above eighty years old) Christians. We observe here huge number of children in funeral inscriptions in comparison to other age group. In both analysed groups have similar character of inscription. It shows minimal amount of text and not very many religion reference. Perhaps it is result of believing that short or “to long” life are lacking value.
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Plekhanova, Liudmila, Natalya Kashirskaya, and Alexander Syrovatko. "Cellulosolitic Microorganisms Activity as an Indicator of Details Funeral Ceremony." Nizhnevolzhskiy Arheologicheskiy Vestnik, no. 1 (July 2020): 116–29. http://dx.doi.org/10.15688/nav.jvolsu.2020.1.6.
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The article describes the results and the methodology for determining the initial presence of wares containing cellulose in the Vyatichi funeral ceremony in the Middle Ages in the natural zone of the southern taiga, Moscow region. Cellulose is a high molecular weight polymer. Cellulose (in other words – fiber) contains up to half of all the organic carbon of the biosphere, therefore, the prevalence of various microorganisms utilizing cellulose is quite high. In addition, the prevalence of this trophic group of microorganisms significantly complicates the diagnosis in archaeological contexts, since it’s necessary to understand the total number of these microorganisms on different depths in certain soil types and certain climatic zones. To overcome this difficulty, we conducted a two-month experiment to determine the rates of decomposition of the added cellulose substrate by soils from the adjacent structures of cremated burials using method, providing results comparable with published data. For the first time, there was made an attempt to identify soils of cremated burials with an increased content of cellulose, by analogy to microbiological methods of identifying keratin-containing substrates of ancient burials. The presence of cellulolytic microorganisms was identified by counting of colony forming units after planting on a solid nutrient environment – soil agar enriched in carboxymethyl cellulose. The object of the experiments was soil samples from medieval burials with cremations. Comparisons were made with the background soil of the same age as cremations (XII century), which have been developing according to the zonal type on the kurgan mound nearby to cremated burials. Three sites with maxima activity were revealed, according to the archaeological context. The article continues the cycle of experimental planting of trophic groups of microorganisms for the purpose of indicating substances that entered the soil at different periods of time, from antiquity to the Middle Ages, and have been utilized by microorganisms up to nowadays.
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Novichikhin, Andrey. "The Complex of Bronze Snaffles from the Area of Malye Semibratnye Barrows." Nizhnevolzhskiy Arheologicheskiy Vestnik, no. 1 (July 2019): 74–80. http://dx.doi.org/10.15688/nav.jvolsu.2019.1.6.
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Anapa archaeological museum stores a bronze snaffle complex, which was found on arable lands near Chekon khutor in 2013. The complex was found in the area of the barrow group known as Malye Semibratnye barrows. Complex includes two pairs of two-hole snaffles: a pair with a sickle-shaped blade and an L-shaped pair. Sickle-shaped snaffles have analogies in the materials of the IV Semibratnyy barrow. L-shaped snaffles are among the most common ones in Scythian burial monuments. They are famous by finds from the burial mounds of the necropolis of Nymphaeum and Semibratnye barrows. The existing analogies allow us to date the complex to the 5th century BC. The complex of horse equipment items found in the inter-burial space is similar to the topography of Scythian and early Sarmatian necropolises famous for individual burial complexes and complexes of ritual items including horse equipment found outside of the barrows. Perhaps the complex was a set of pair horse harness of a funeral wagon. The discovery expands the idea of the funeral and memorial rites of the Sindian nobility, allowing to connect it with traditions that existed in the Scythian and early Sarmatian societies.
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Jackson, Margaret A. "The Chimú Sculptures of Huacas Tacaynamo and El Dragon, Moche Valley, Perú." Latin American Antiquity 15, no. 3 (September 2004): 298–322. http://dx.doi.org/10.2307/4141576.
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Abstract A corpus of wooden figures archaeologically recovered from the Huacas Tacaynamo and El Dragón (also known as Huaca Arco Iris) at Chan Chan in the Moche Valley, Perú, forms the basis for this inquiry into the role and function of Chimú wooden figure sculpture. Although the sculptures were excavated from a disturbed context, they represent an important body of evidence relating to two problematic architectural complexes. The author places this group of figures within the temporal sequence of the region and defines the specific attributes of each sculpture to clarify social function. In reconciling the architecture’s relationship to the Chimú capital city, Chan Chan, and temporally placing the sites as Early Chimú, the figures are realigned within the larger artistic traditions of Perú’s North Coast. I suggest that the sculptures were part of a coherent artistic program that was integrally linked to the religious and funerary purpose of the architecture. More specifically, these characters depict scenes of socially prescribed ritual activities, including the interment of an important person whose funeral procession was attended by various servitors, and the celebration or consecration of burial through the sacrifice of prisoners.
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Magyar, Kálmán. "Beszámoló a Fonyód 150 éves présház (homokbánya) és a Sándor utca 26. területén folytatott 10–11. századi temetők sírjainak leletmentéséről." Kaposvári Rippl-Rónai Múzeum Közleményei, no. 4 (2016): 181–202. http://dx.doi.org/10.26080/krrmkozl.2016.4.181.
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This article deals with excavations made in Fonyód between 1996–1998 and in 2001, where we located 10 and 11th century old cemeteries. The first excavation was centered by the sandpit near the 150 year-old press house. Due to nu-merous field works lasted for decades, a large group of burials were almost completely destroyed. We were able to determi-nate its age and characteristics from the skeleton remains and funeral offerings of one grave (S-terminalled lockrings). Dur-ing our other excavation made on a small dune at Sándor street 26, we found a similar cemetary from the 10–11th cen-tury with 54 graves and burial remains. Based on the pottery findings, it was in use by the Romans and later became the funeral site of the early inhabitants of Fonyód. The early Ar-padian cemetary was located on the west side of the mound. The graves were situated westward-eastward mostly without funeral offerings, but in nine cases we recovered notable fin-digs like bronze S-terminalled lockrings, shell necklaces and bronze rings on the annulary bones. We could not find any coffins or traces of bricks in the recovered area. There were many instances of skeleton remains of adolescent or small children beside the adult skeletons – mostly female – which indicate family burials. Furthermore, we recovered skeletons positioned with both arms across the waist. Towards the west, a five meter wide empty tract occured to us where a jar and two kinds of animal bones surfaced – one of a dog and the other possibly of a boar. Considering there were no other find-ings in that area, it might have been a significant place for burial customs or further ceremonial rituals.
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Maltsev, German Ivanovich. "PEOPLE’S MEMORIAL RITUALS AND KOMI-PERMYAK COMMEMORATION OF THOSE WHO DIED AN UNNATURAL DEATH." Yearbook of Finno-Ugric Studies 14, no. 2 (June 29, 2020): 279–83. http://dx.doi.org/10.35634/2224-9443-2020-14-2-279-283.
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In this paper, Permian people’s memorial rituals and commemoration of those who died an unnatural death by the Komi-Permian ethnic group are characterized using materials from ethnographic and literary sources and the field materials gathered by the author himself. Based on the studies presented in this work, it is concluded that Permyaks gradually began to commemorate the “undead” on funeral Saturdays instead of Thursdays (Semiks), motivating this by saying that “Saturday” would become “Dzollunon” or “Sharlunon” and that on those days the prayers of the living for them would be better heard by God.
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Morgan, Jonathan. "REINTERPRETING THE REINTERPRETATION OF THE REINTERPRETATION OF FAIRCHILD." Cambridge Law Journal 74, no. 3 (October 30, 2015): 395–98. http://dx.doi.org/10.1017/s000819731500080x.
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FAIRCHILD v Glenhaven Funeral Services Ltd. [2002] UKHL 22; [2003] 1 A.C. 32 was a hard case that made bad law. Now, for the fourth time, an appeal has gone to the highest tribunal, to unravel Fairchild's resulting complications. International Energy Group Ltd. v Zurich Insurance plc. [2015] UKSC 33; [2015] 2 W.L.R. 1471 (“Zurich”) represents “yet another demanding chapter in [that] difficult series of decisions”: at [189], per Lord Neuberger and Lord Reed. Zurich's resolution took seven judges, in four reasoned judgments, 211 paragraphs, or 80 pages of the law reports – some 46,000 words.
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COHUET, S., A. BUKASA, R. HEATHCOCK, J. WHITE, K. BROWN, M. RAMSAY, and G. FRASER. "A measles outbreak in the Irish traveller ethnic group after attending a funeral in England, March–June 2007." Epidemiology and Infection 137, no. 12 (May 27, 2009): 1759–65. http://dx.doi.org/10.1017/s0950268809002714.
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SUMMARYBetween 3 April and 18 May 2007, 21 confirmed cases of measles were reported in members of the Irish traveller ethnic group who attended a funeral in London, England. The Health Protection Agency conducted an investigation to determine the extent of this outbreak in order to inform prevention of future outbreaks. From 23 March to 30 June, 173 outbreak-associated cases from seven regions throughout England were identified; 156 cases were in Irish travellers and 17 were epidemiologically linked to cases in that community. In total, 124 cases were laboratory confirmed (IgM or RNA); none were vaccinated against measles. MMR vaccination was offered on traveller sites. Low vaccination coverage and the movement of traveller communities present particular challenges for measles elimination in Europe. We recommend parallel approaches to improve integration of Irish travellers within routine health services whilst offering targeted interventions to increase vaccine uptake in this marginalized community.
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Ondrkál, Filip. "The Nitrica I: Funeral deposit of proto-Lusatian warrior from Western Slovakia." Acta Archaeologica Academiae Scientiarum Hungaricae 73, no. 2 (October 27, 2022): 127–42. http://dx.doi.org/10.1556/072.2022.00011.
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Abstract The genesis of Lusatian culture is not sufficiently understood due to the demanding nature of its funeral ideology, which suddenly makes the highest social group invisible in the eyes of archaeologists. The elite proto-Lusatian burial of Nitrica I (Bz C2/D – ca. 1350–1300 BC) points to a persisting warrior-chief component of the Middle Bronze Age origin, which survived here from the previous period and probably contributed to the spread of Lusatian-style pottery. It reveals the diachronic acculturation of ending Tumulus facies, which has retained the habits of depositing votive wealth in graves, while the community of the Urnfield facies have decided (or been forced) to drastically reduce the importance and investment in funeral deposits. Typologically, this is the richest burial of Lusatian cultural zone with a significant continental importance, and offers an excellent case for the integration of multidisciplinary approaches in chronology, sociology, cultural development, and others. Selection of the location of the central burial and its position in the landscape was not accidental, and later began to function as a ritual centre/territorial marker with a high occurrence of metal hoards – which raises several implications in social archaeology and points to a sophisticated spiritual thinking of the Lusatian communities.
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Nedostupova, Lyubov V. "Folk patois through the prism of the funeral and memorial rite." Neophilology, no. 4 (2022): 715–23. http://dx.doi.org/10.20310/2587-6953-2022-8-4-715-723.
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The topic of this study is the content of the ritual of organizing and conducting a funeral, which is reflected in the living language of a rural person. The applicability of this research is due to the growing interest in the folk culture of the past and the vocabulary associated with it. The purpose of the research is to determine the characteristic features of the speech of a dialect speaker of the older age group through the prism of the funeral and memorial rite of the Russian village. The old tradition is represented through the folk language. The object of research is the South Russian patois. As a result of research activity, we show the ceremonial of the mourning cycle of the middle of the 20th century. It is presented as an original cultural phenomenon, including 12 stages of action. The patois of a village woman is analyzed through bright phonetic and grammatical features. Among them: ya-pronunciation, a-pronunciation, i-pronunciation, transition [a] to [o], γ fricative formation, loss of initial vowel and consonant, use of prosthetic [й] before front vowel [и], hard pronunciation of long hissing [ш’], regular dissimilation, simplification of consonants and vowels or their groups, lengthening of the stem due to a vowel and/or consonant, rearrangement of stress in words, transition of nouns of the 3rd declension into the 1st, endings -ы in words of the neuter gender, transition of the neuter gender into female, etc. It is concluded that these characteristics testify to the preservation of dialectal features through a strong, steadfast custom of the last century. It is noted that in the respondent's speech they found expression: ritual tradition, ritual food and drinks, the life of a particular person, rural realities, features of life, family relations, norms existing within the village microcommunity, etc.
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Black, Elizabeth, and Philip Smith. "Princess Diana's meanings for women: results of a focus group study." Journal of Sociology 35, no. 3 (December 1999): 263–78. http://dx.doi.org/10.1177/144078339903500301.
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The death of Princess Diana set in train a series of official and popular responses which are broadly consistent with Durkheimian ideas of civic ritual. Mass media accounts of Princess Diana's purportedly extraordinary appeal are speculative, lack methodological foundation, and fail to give adequate consideration to potential variability in responses to her life and death. In order to explore popular understandings of Diana, focus groups were conducted in Australia with Anglo-Celtic women of different ages within three weeks of her death and funeral. The women professed a diversity of orientations and experiences towards Diana. Significant barriers to identification with Diana included a wealth gap between her and the participants in the study, the routine nature of charity work and suffering for many ordinary people, the irresponsible circumstances of her death and reflexivity about the media as a source of information. Sources of identification included her physical and character attributes, the mothering role and the universal tragedy of death. There was no support in the transcripts for the view that women identified with Diana as a feminist heroine. Caution is expressed about both the generalisability of the results of the study to other groups of women and also the comparability of the study with data collected at other points in time.
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Kim, Hyeong Cheol. "A Study on the Characteristics of the Neuk Island Group." Yeongnam Archaeological Society 95 (January 30, 2023): 81–112. http://dx.doi.org/10.47417/yar.2023.95.81.
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This study attempted to approach the characteristics of the Neuk Island group by analyzing the characteristics of the entire human skeletons excavated from Neuk Island During the analysis of burial facility, direction of burial, and posture of body, it was confinned that throughout the IC and A district mostly featured the existence of multiple jar burials, graves with structures installed, burials directing towards northeast and east, extended burial, and general usage of supination. But, C district shows differences in comprehensive fimeral rite from those two districts. Scarcity of jar burials, absence of structure built graves, irregularity of burial direction, and also the focus of flexed burial. As in analysis of artifacts, it was clear that there was hierarchy differentiation, due to the existence of the skeletons buried with artifacts that are marlcedly different from others, and superior accessories that were buried with specific minors. Also, according to the comparison of cranial measurements with other areas, IC and A district had similar characteristics and groups with skeleton group of Korean peninsula, but C district has difference in characteristics from those two and groups with Jomon People and Jomon type Yayoi People. In conclusion, the analysis ofNeuk Island Skeleton shows that I C and A district were the settlement groups ofNeuk Island but C district which shows differences in characteristics and funeral rite was group of Yayoi People stayed temporarily for trades.
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Boltryk, Yuri V., and Mikhail Yu Treister. "A Silver Phiale from the Scythian Barrow Semÿkina Mogila." Ancient Civilizations from Scythia to Siberia 18, no. 1 (2012): 1–27. http://dx.doi.org/10.1163/157005712x638636.
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Abstract This article is devoted to the publication of the Scythian barrow Semÿkina Mogila, to the South of the town of Dnieprorudnoye, in the Zaporozhie Region, which was excavated in 1974 and which had contained two funerary structures looted in antiquity. This analysis is devoted to the burial of a warrior in the lateral catacomb: the grave goods from this burial included a set of bronze arrowheads and a silver phiale. The silver phiale which had been standing next to the funeral feast has been the subject of detailed research. The phiale from Semÿkina Mogila has features in common with finds from Bashova Mogila in Thrace, from the Kuban region (now in the Maïkop Museum) and in the cache within Chmÿreva Mogila as regards its decoration, technique of manufacture, dimensions and, in part, weight. This enables us to date it to the first half of the 4th century BC, most probably the first quarter of that century. The date of the funerary complex can be determined as falling in the last quarter of the 4th century or even the turn of the fourth and third century BC on the basis of the shape of the funerary structure, the location of the monument within a group of barrows in the lower reaches of the Dnieper River and the arrowheads. Consequently the silver phiale from the Semÿkina Mogila barrow belongs to a period, somewhat earlier than the date of the burial by at least two or three decades and at most by almost a century. Finally finds of metal phialai in barrows from the Scythian period in the North Pontic region are considered.
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Moonakal, Nadeem Ahmed, and Matthew Ryan Sparks. "The Politics of Islamic Death Rituals in the COVID-19 Era." Anthropology of the Middle East 17, no. 1 (June 1, 2022): 8–27. http://dx.doi.org/10.3167/ame.2022.170102.
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Throughout the Islamic world, the era of COVID-19 has witnessed controversial changes to highly ritualised traditional Islamic funeral rites. To combat the pandemic in Egypt, the government and Al-Azhar implemented restrictions surrounding group prayer and burial which many Egyptians viewed as impinging on their religious duties as well as on their ability to mourn. Utilising participant observation, interviews, and deductive research, this article explores the social and anthropological ramifications involved in the modification of traditional Islamic burial rituals in the era of COVID-19 and the negotiations involved amongst different actors, looking specifically at cases in Egypt.