Journal articles on the topic 'Funeral memorials'
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1
Alexis-Martin, Becky. "Sensing the deathscape: Digital media and death during COVID-19." Journal of Environmental Media 1, no. 2 (August 1, 2020): 11.1–11.8. http://dx.doi.org/10.1386/jem_00032_1.
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Across cultures, death has traditionally encompassed diverse material and ritual assemblages. Funeral practices are a unifying element of death, presenting an opportunity for communal memorialization of the deceased. These practices are environmentally embedded, spanning traditional graveyards and floral memorials, to contemporary green burials and body farms. However, COVID-19 has disrupted socio-environmental practices, due to disease transmission concerns that have manifested new constraints to funerary space. Here, I contemplate the digital deathscape during COVID-19 through three vignettes: the first considers Hart Island mass-burial drone footage and the emergence of a necropticon. The second vignette considers the emergence of domestic deathscapes and their significance to digitally broadcast (DB) funerals. The third vignette, Billy’s funeral, gives interview-based insights into the porous domestic deathscape of a DB funeral guest, Samantha. All three vignettes contemplate the experience of remotely sensing the deathscape and the scenarios that arise when traditionally hidden or ‘in-place’ death rituals arise ‘out-of-place’.
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Rahn, Peter J. "Funeral Memorials of the First Priestess of Athena Nike." Annual of the British School at Athens 81 (November 1986): 195–207. http://dx.doi.org/10.1017/s0068245400020153.
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The Lekythos of Myrrhine (NM 4485) is described and dated to the last decade of the fifth century. It is a specially commissioned memorial, commemorating her religious office; she is demonstrated to have been the first priestess of Athena Nike. The gravestone to Myrrhine found near Zographo is also discussed. It is suggested that the Lethykos is either a public monument, or an attempt by her family to draw public attention to her, while the Zographo stone marked her actual burial place.
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Trapeznik, Alexander, and Austin Gee. "Laying the Victorians to Rest: Funerals, Memorials, and the Funeral Business in Nineteenth-Century Otago." Australian Economic History Review 56, no. 3 (November 25, 2015): 317–36. http://dx.doi.org/10.1111/aehr.12096.
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Taran, Olena. "A Cultural and Symbolic Aspect of Memorial and Burial Loci (In the Realities of the Russian-Ukrainian War)." Folk art and ethnology, no. 3 (September 30, 2023): 43–49. http://dx.doi.org/10.15407/nte2023.03.043.
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The events of the russian-Ukrainian war, especially the last year and a half of its active phase, show how death and dying strongly fixed in space and place. The ability of spaces and places associated with death (cemeteries) and dying (places of death – spontaneous memorials) to evoke the deepest memories and intense emotions are a testament to the power of place and a reminder that the power of symbolic space is in emotion, not function. One of the expressions of collective grieving is memorial sites, whose choice has a deep symbolic meaning. Through careful anthropological analysis of burial sites and memorial sites, the intense emotional experiences associated with death, including grief, bereavement, and reminiscence, can be understood. Funeral and memorial practices are mediated by several spaces – the body (corporeal), the place of death/dying, the morgue, the cemetery, the crematorium, the memorial of memory, the virtual space of the cyber world – the networked martyrologists. The conflict arising from the ongoing performance and recording of memory in public space is reflected in debates about expressions and markers of private grief in public spaces and related disputes about what constitutes a ‹sacred› place. The tragedies of civilian deaths during shelling are part of what are becoming new ritual forms and memorials, constructing a permanent memory of the dead in the material landscape of lived space. The tradition of designing memorials during the russian-Ukrainian war creates a «register of sacred history» – a set of shared historical experiences and views that define and unite the community. Processes of memorialization after a tragic death, which are increasingly taking place in public, are becoming medialized and are used by the state as a political tool. The nature of the memorial landscape creates a specific style of communication, in which the entire society is engaged in spatial dialogue.
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Zhukova, E. N. "Middle age funeral memorials of the Upper Volga in A.A. Spitsyn’s works." Язык и текст 2, no. 2 (2015): 44–51. http://dx.doi.org/10.17759/langt.2015020207.
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Jarvis, Helen. "Powerful remains: the continuing presence of victims of the Khmer Rouge regime in today‘s Cambodia." Human Remains and Violence: An Interdisciplinary Journal 1, no. 2 (2015): 36–55. http://dx.doi.org/10.7227/hrv.1.2.5.
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The Khmer Rouge forbade the conduct of any funeral rites at the time of the death of the estimated two million people who perished during their rule (1975–79). Since then, however, memorials have been erected and commemorative ceremonies performed, both public and private, especially at former execution sites, known widely as the killing fields. The physical remains themselves, as well as images of skulls and the haunting photographs of prisoners destined for execution, have come to serve as iconic representations of that tragic period in Cambodian history and have been deployed in contested interpretations of the regime and its overthrow.
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Lambert, Alex, Bjorn Nansen, and Michael Arnold. "Algorithmic memorial videos: Contextualising automated curation." Memory Studies 11, no. 2 (November 23, 2016): 156–71. http://dx.doi.org/10.1177/1750698016679221.
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Web platforms such as Facebook and Google have recently developed features which algorithmically curate digital artefacts composed of posts taken from personal online archives. While these artefacts ask people to fondly remember their digital histories, they can cause controversy when they depict recently deceased loved ones. We explore these controversies by situating algorithmic curation within the media ethics of grief, mourning and commemoration. In the vein of media archaeology, we compare these algorithms to similar work done by skilled professionals using older media forms, drawing on interviews with Australian funeral slideshow curators. This professional commemorative labour makes up part of a broader, institutionalised system of ‘death work’, a concept we take from thanatology. Through the media ethics of death work, we critique the current shortcomings of algorithmic memorials and propose a way of addressing them by ‘coding ethically’.
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Llewellyn, Nigel. "Honour in Life, Death and in the Memory: Funeral Monuments in Early Modern England." Transactions of the Royal Historical Society 6 (December 1996): 179–200. http://dx.doi.org/10.2307/3679235.
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In the parish churches and cathedrals of England and Wales stand many thousands of early modern funeral monuments. Typically, these are elaborate structures of carved stone, often painted and decorated in bright colours and trimmed with gilding. Their complex programmes of inscribed text, allegorical figures, heraldic emblazons and sculpted effigies are set within architectural frameworks. With a few exceptions, such as the famous memorials to Queen Elizabeth, William Shakespeare or John Donne, these monuments are relatively little studied and little known. However, they were extremely costly to their patrons and prominently displayed in churches in purpose-built family chapels or against the wall of the sanctuary. Contemporary comment reveals that they were accorded high status by both specialist commentators, such as antiquaries and heralds, and by the patrons who invested in them so heavily. All-in-all, they represent what was the most important kind of church art made in the post-Reformation England, a period when there was a great deal of general uncertainty about the status of visual experience and particular worries about the legitimacy of religious imagery.
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Kim, Na-Young. "The Funeral for the Lawful Wife of a Feudal Lord in Early Modern Japan : A Case Study of the Lawful Wife of Harushige NABESHIMA, a Lord of the Saga Domain." Korean Association For Japanese History 60 (April 30, 2023): 205–34. http://dx.doi.org/10.24939/kjh.2023.4.60.205.
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In early modern Japan, lawful wife of daimyo lord was regarded as belonging to both the families of husband and her premarital family. This study wanted to examine whether such a dual belonging system of lawful wives of daimyo lords was also expressed in their funerals. In particular, this study focused on whether both the husband family and premarital family played respective roles in funerals of lawful wives, and whether there were some procedural differences in funeral services depending on social statuses of lawful wives. The research objects of this study were the funerals of wives of Harushige NABESHIMA, the lord of Saga Domain. Among their three wives who died, one was his fiancee who was from the family of a branch domain of Saga Domain. And, one of the two lawful wives was from kuge(公家), and the other was from buke(武家).
In the funeral of his fiancee, while some officials of Saga Domain attended, the rite was held according to the rules of the family of the deceased fiancee. However, in the cases of funerals of lawful wives, the rites were held following the traditions of the Saga Domain. There was some difference in the degree of involvement of premarital families of lawful wives depending on whether the deceased wife was from kuge or from buke. In the former case, premarital family representatives participated only in the memorial service. But, in the latter case, those representatives visited Saga Domain to see the sick wife before she died and to see her coffin off, not to mention participating in the memorial service. In short, buke was involved in the funeral more actively than kuge. But, it was found that such funerals had been held led by the husband’s family tradition, and that dual belongings of lawful wives did not show much in their funerals.
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Levchenko, Ilya E. "Farewell Meeting (Sociology of Funerals)." Koinon 2, no. 4 (2021): 101–15. http://dx.doi.org/10.15826/koinon.2021.02.4.042.
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The article is devoted to identifying the features of a farewell meeting — funeral. They represent the ritual design of the wires of the deceased into the space of death, guaranteeing a safe crossing of the border between them for the living. Despite the historical, cultural and ethno-confessional differences, a common algorithm and similar features can be found in the farewells to the deceased. A retrospective analysis of the rites showed that at all times there was a “stratification” of funeral ceremonies. In the 20th century, the secularization process abroad led to a significant reduction in funerals performed in accordance with religious rituals. Since ancient times, mourning music has set the tempo of funerals. Although the transition from a traditional to a modernized society had modified the farewell to a certain extent, their fundamental features remained unchanged — the demonstration of love and respect for the deceased, the rites of carrying out the body and the funeral procession to the place of his last resting place. Classification of funerals is carried out on a variety of grounds (the number of deceased, the social status of the deceased, technology, duration, etc.). According to customs, at certain stages or in certain funeral rituals, the participation of children, women (especially pregnant women), seriously ill, elderly people, etc. is restricted or prohibited. Along with strictly regulated ceremonies, emergency funerals occur in people’s lives when the duration of rituals is shortened, or they are not observed at all — in conditions of hostilities, natural or man-made disasters, pandemics. By their “nature” funerals are multifunctional — they perform sanitaryhygienic, ritual, psychotherapeutic, consolidating, identification, memorial and other functions. In general, funerals can be considered as a “chain” of oppositions: completion — beginning, break — connection, farewell — meeting, etc.
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Gemzøe, Anker. "Kaj Munk’s “De Faldne” – Memorial Poem and Monument Inscription." Scandinavistica Vilnensis 17, no. 1 (July 31, 2023): 45–71. http://dx.doi.org/10.15388/scandinavisticavilnensis.2023.4.
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On 29 August 1943, the Danish government resigned. The German Wehrmacht was to take immediate control of the Danish Army and Navy. Under widespread fighting against this “takeover,” 23 Danish soldiers and two civilians were killed, and a further 53 were wounded. Munk promptly wrote the poem “De Faldne” in memory of the soldiers killed in the assault on the Danish Army and Navy. In Munk’s wartime oeuvre, some dramas, poems and memoir work, implying a subtle, indirect appeal to resistance, have proved to be viable. His “direct” resistance poetry appears to be more time-bound.
“De Faldne,” however, is a special case. It is one of his best “direct,” activist poems. As an inscription on memorials, it is sometimes referred to in ceremonial speeches, but it has remained untreated in the few serious recent readings of Munk’s resistance literature. It is therefore an aim of the present article to fill in a gap. When Munk wrote this memorial poem, he had already – through the open, resolute will to confront the occupiers which he had advocated at every possible occasion after 9 April 1940 – achieved a unique status as a national resistance icon. This status was further cemented when he himself joined the ranks of “De Faldne.” During the night of 4 January 1944, he was arrested and killed. His funeral became a national event, and the brutal murder indeed strengthened rather than weakened the will to resistance.
“De Faldne” began to exert a strong and lasting influence on the construction of the collective memory of World War II and the Occupation when, after the Liberation, the first stanza was carved as an inscription in two places at the central memorial site for those killed in the freedom struggle, Mindelunden in Ryvangen. This first stanza was moreover used on a considerable number of memorial stones erected on local initiative throughout the country. The present article offers an analysis of its important role in the memory culture of the Occupation, both through its concrete presence on numerous monuments and as part of a wider memorial culture with ceremonial anniversaries and commemoration days like 9 April (the Occupation, 1940), 4–5 May (the Liberation, 1945), and 29 August (the end of the politics of cooperation, 1943).
This commemorative culture has retained its public appeal, perhaps even growing more important in recent years due to the shift toward a more activist Danish foreign policy since the 1990s. Quite recently, several of the monuments with Munk’s words as an inscription have been revitalised and enhanced by musical and visual dimensions transmitted by new, digital forms of communication. Through the modification of this cultural heritage, Munk’s words, as well as his fate, have become audible and visible in new ways.
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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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Tomasella, Paolo. "La partecipazione degli architetti, scultori e impresari italiani alla costruzione dei monumenti ai caduti della Grande Guerra nella Romania interbellica." Studia Universitatis Babeș-Bolyai Historia Artium 66, no. 1 (December 30, 2021): 155–79. http://dx.doi.org/10.24193/subbhistart.2021.06.
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"The Participation of Italian Arhitects, Sculptors and Entrepreneurs in the Construction of the Heroes’ Monuments Fallen in the First World War in Interwar Romania. Seasonal or permanent migration from Italian regions to Romania in the 19th and 20th centuries involved a variable number of unskilled workers but also personalities (artists and sculptors), many Venetians and Friulians, who left clear, tangible evidence, of their stay and the results of their work on the Romanian territory. With the end of the First World War and with the outbreak of Greater Romania, the need to build memorials dedicated to those who fell in the struggles for the unification of the nation was felt throughout the country. Sculptors and entrepreneurs from Veneto and Friuli were among the protagonists of this process of institutionalizing memory. It is worth mentioning, regarding the sculpture, the presence in Romania of the artists Ettore Ferrari and Raffaello Romanelli; the Italian entrepreneurs and stonemasons, Giovanni Battista De Nicolò, Victor and Giovanni Mezzarobba, made a significant contribution to the materialization of the projects to honor the memory of the heroes of the First World War. The artistic and urban involvement of the Italians settled in Romania proved to be important in the construction of public monuments in many cities in Romania. Vincenzo Puschiasis (1874–1941), a sculptor established in Piatra Neamț in 1899, played a special role among the stone carvers of Friulian origin living in Romania. Puschias is established himself in Romania not only locally, but also nationally, through the large number and quality of monuments erected for the Romanian heroes who fell in the First World War. His works are characterized by strength, finesse, elegance, combination of styles and aesthetic harmony. After 1919, Vincenzo Puschias is founded the Construction Company in the County of Neamț, specializing in the construction of memorials dedicated to those who fell in the First World War. Among his most remarkable works in this field are: the funeral complex from the “Eternitatea” Cemetery of Piatra Neamț, made in collaboration with Gheorghe Iconaru; monuments of the heroes erected in Bistricioara, Căciulești, Verșești, Roznov, Bahna, Văleni, Zănești; obelisks in Gârcina, Oanțu, Roznov, Piatra Șoimului, Podoleni; the statue of the hero soldier from Viișoara. Keywords: Italian emigrants; First World War; sculptors and entrepreneurs; Ettore Ferrari; Raffaello Romanelli; The Mausoleum of the Heroes of Mateiaș; Vincenzo Puschiasis. "
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Leonova, N. V., and P. S. Shakhov. "Funeral Folklore-Ethnographic Complex as a Ritual Text (On Example of the Local Erzya-Mordovian Tradition of Siberian Existence)." Critique and Semiotics 38, no. 2 (2020): 191–219. http://dx.doi.org/10.25205/2307-1737-2020-2-191-219.
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Within the framework of popular Orthodoxy in the 20 th century, there were and still exist types of funeral and memorial practices, in which Church and folksy elements are fused. The analytical description of the funerary folklore-ethnographic complex proposed in the article is based on field records in the Erzya-Mordovian villages of the Zalesovsky district of the Altai territory in the period from 2008 to 2017. The characteristic of the local ritual tradition is presented based on the analysis of a large array of oral stories of participants of the ritual. These oral sources are evidence that allows get an idea about the opinions of informants, carriers of the tradition about death, sin, moral norms and ritual rules, about the general principles of the funeral rite, its structure, and the actional, personal, spatial, temporal, subject, verbal and musical components of the complex. As a result of the research, the authors come to the conclusion that the local funeral ritual can be considered as a single multi-layered text, in which different types of cultural models are organically combined and interact: archaic folk and Christian, oral and written.
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Кляус, Владимир Леонидович. "Russian Cemeteries in the Ergun City District (China): At the Intersection of Traditions." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 2 (June 25, 2022): 80–95. http://dx.doi.org/10.26158/tk.2022.23.2.007.
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Статья посвящена похоронно-поминальным традициям китайских русских городского округа Эргуна Автономного района Внутренняя Монголия Китайской Народной Республики. Автор использует свои полевые материалы, собранные в экспедициях 2007-2019 гг., и исследования китайских ученых. Впервые в российской науке сделана попытка описания похоронно-поминального комплекса китайских русских этого региона. Отмечен ряд сохраняющихся архаичных элементов, некоторые из которых уже исчезли из бытования среди русского старожильческого населения Восточного Забайкалья, откуда русские предки современных китайских русских пришли в Китай. Основное внимание обращено на трансформацию русской традиции похорон и поминок, происходящую под влиянием китайского окружения и китайской культуры в последние десятилетия. This article is devoted to the funeral and memorial traditions of Chinese Russians of the Ergun city district of the Inner Mongolia Autonomous Region of the People’s Republic of China. The author makes use of field materials collected in expeditions of 2007-2019 and the research of Chinese scientists. For the first time he attempts to give a scholarly description of the funeral and memorial complex of Chinese Russians in this region. Russian Russians have noted a number of archaic elements, some of which have already disappeared among the Russian old-timers of the Eastern Transbaikal, from where the Russian ancestors of modern Chinese Russians came to China. The article’s main focus is on the transformation of the Russian tradition of funerals and commemorations that in recent decades has been taking place under the influence of the Chinese environment and Chinese culture.
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Aminov, Abdulfattokh Khakimovich. "Folklore Aspects of Funeral and Mourning Rites of Badakhshan Residents." Ethnic Culture 4, no. 3 (September 27, 2022): 8–11. http://dx.doi.org/10.31483/r-102835.
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The article is devoted to one of the spheres of the spiritual culture of the inhabitants of Badakhshan – funeral and mourning rites, which reflected many of the traditional ideas of the local population. The purpose of the article is to reveal the distinctive cultural features in the funeral and mourning rites of the inhabitants of Badakhshan. The content of the article is based on the material accumulated by the author from folk stories, beliefs and customs of funerals and mourning ceremonies, the results of surveys of local residents, experts on local rituals and active participants in the relevant rites, as well as the views of previous researchers. On the basis of the method of participant observation, interviews, comparative methods, various aspects of the features of funeral and memorial rites were analyzed, such as reading a prayer for the dead (janoz), funeral lighting of the lamp “Charogravshan” (Lighting the lamp), which form the basis of the religious rites of the mourning Shiite families. Ismailis of Badakhshan. At the end of the article, conclusions are given about the main elements of the rite “Charogravshan”: reading the verses of the Koran associated with light; reading “Kandilname (Charogname)”; prayers for lighting a lamp; reading laudatory verses from the poetry of Nasir Khosrov; praise in the name of the Prophet Muhammad (peace and blessings be upon him); prayers and special verses related to grief; checking the lamp by the caliph and those present; prayers and blessings for the repose of the soul of the deceased.
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Goyvaerts, Samuel. "“For your Faithful Lord, Life is Changed not Ended”. The Roman Catholic Funeral Rite in Flanders and the Paschal Mystery." Yearbook for Ritual and Liturgical Studies 36 (December 31, 2020): 83–97. http://dx.doi.org/10.21827/yrls.36.83-97.
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Since Vatican II, the paschal mystery has become the focal point of all liturgy, a development that also has consequences for the Roman Catholic funeral liturgy. Celebrating the funeral in the context of the Eucharist underscores the concept of the paschal mystery very explicitly. Since 2011, a number of factors has led to the funeral liturgy without Eucharist becoming the liturgical norm in Flanders. This paper investigates this shift in light of the funeral liturgy being a memorial of the paschal mystery. It (1) sketches the shift that occurred in the revised funeral rite, (2) presents a detailed study of the new Flemish approach towards the funeral liturgy, using the diocese of Hasselt as an example, and (3) evaluates this new approach to the funeral liturgy, specifically from the perspective of the liturgy as a memorial of the paschal mystery. Finally, some conclusions regarding this case from a liturgical-theological and pastoral point of view are formulated.
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Sosnovsky, A. V. "Reflection of animistic ideas in the Mordovian funeral and memorial rite." Vestnik of Samara University. History, pedagogics, philology 28, no. 3 (October 14, 2022): 20–27. http://dx.doi.org/10.18287/2542-0445-2022-28-3-20-27.
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In the article, the author made an attempt to identify the most archaic features of the Mordovian funeral and memorial rites. The relevance of this study is determined by the importance of preserving the cultural heritage of the peoples of Russia, the interest in their national traditions and their origins. The research is based on both archival and published historical sources, as well as on the works of scientists who have considered various aspects of the Mordovian funeral rites. The use of comparative typological and structural-semantic methods made it possible to identify not only archaic elements of funeral and memorial rites, but also to determine their symbolism. In the funeral and memorial rites of the Mordovians, the real living conditions of the Mordovian people were reflected. Living in a forest area, before the appearance of ground burials at the beginning of the first millennium AD, the Mordvins buried the dead in trees, which may have led to their animistic views on trees as receptacles of souls and spirits. Such ideas are a universal phenomenon for the peoples of the forest zone. With the change in the method of burial, the symbolism of the tree continues to play an important role in the funeral and memorial rite. In the course of the study, it was revealed that echoes of such archaic survivor traits as the belief about the incarnation of the souls of the dead in trees can be found in the Mordovian funeral rite up to the present time. Similar phenomena are typical for other peoples of the Volga region the Mari, the Chuvash. In the funeral rites, as a later phenomenon, they were preserved in the funeral rites of the 40th day until the beginning of the XX century, but by the end of the XX century their meaning is lost
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Rumbold, Bruce, Jennifer Lowe, and Samar M. Aoun. "Funerals, memorials and bereavement care." Bereavement Care 38, no. 2-3 (September 2, 2019): 62–67. http://dx.doi.org/10.1080/02682621.2019.1681637.
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Vähäkangas, Auli. "Deathscapes in Finnish funerals during Covid-19." Approaching Religion 13, no. 1 (March 8, 2023): 21–37. http://dx.doi.org/10.30664/ar.121528.
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The Covid-19 pandemic has disrupted and reshaped experiences of bodily disposal and memorialization around the world. One key characteristic of almost all religious practices and traditions is the centrality of face-to-face gatherings (Baker et al. 2020). The spatial turn shows the need to study space and place in research on religion (Knott 2010). Avril Maddrell has utilized a spatial lens for death studies with her concept of the deathscape, by which she means both the places associated with death and the dead and how these are infused with meaning (Maddrell and Sidaway 2010). The aim of my article is to uncover which spaces were used in Finnish funerals and what they reveal about deathscapes during Covid-19. The forty-five pieces of correspondence that form the qualitative data of the research were received between October 2020 and February 2021; they offer some important, real-time insights into how funeral spaces and burial places were experienced during the two first waves of the pandemic. The findings reveal that participation in the ritual was more important than the actual site of the funeral, burial or memorial. The findings indicate that deathscapes in Finnish funerals during Covid-19 typically dealt with how ritual space was created during restrictions. The physical site was important as long as it created ritual space and was aligned with the personality of the deceased. Central to these actively created spaces was that they followed the deceased body either physically, virtually or spiritually. The latter was a conceptual finding from the data and a means by which the writers pointed to spatialities of belief and virtual attendance that were not digitally mediated.
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Euster, Gerald L. "Memorial Contributions: Remembering the Elderly Deceased and Supporting the Bereaved." OMEGA - Journal of Death and Dying 23, no. 3 (November 1991): 169–79. http://dx.doi.org/10.2190/vd88-buct-274v-b1r2.
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While there is considerable evidence that many older persons decline in interpersonal and physical functioning following spousal or sibling losses, little is known about customary forms of support to facilitate the management of bereavement. This study explores the importance of the widely used ritual of “In Memoriam” contributions as a remembrance of deceased elderly persons and support for bereaved family and friends. Answers to two research questions were sought. First, what types of memorial contributions were requested by the bereaved on behalf of deceased elderly South Carolinians during an eight-month period, as published in statewide newspaper obituaries? Second, how do religious, social agency, health care, and educational leaders and administrators perceive the importance of memorial contributions as they impact upon the bereaved following funerals of elderly persons? The findings indicated that in 2, 198 obituaries, 68.2 percent of the families designated contributions to religious institutions and 22.1 percent to health associations/foundations. Rankings by study respondents and additional written comments indicated that memorials were most helpful to the extent that they offered comfort and support to bereaved family, reconfirmed friendship ties, and helped to continue funding for religious and other community programs valued by the deceased. The findings suggest that memorials help in the grief work of many families and provide some tangible repayment for expressions of concern and generosity extended to the deceased and bereaved.
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Adams, Kathleen M. "Families, Funerals and Facebook: Reimag(in)ing and ‘Curating’ Toraja Kin in Trans-local Times." TRaNS: Trans -Regional and -National Studies of Southeast Asia 3, no. 2 (March 27, 2015): 239–66. http://dx.doi.org/10.1017/trn.2014.25.
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AbstractThe Sa'dan Toraja of upland Sulawesi, Indonesia have long been celebrated in the anthropological literature for their elaborate procession-filled mortuary rituals, which draw vast networks of kith and kin to mourn, memorialise, and reaffirm familial bonds and obligations. Whether residing in the homeland or abroad, most Torajans underscore funeral rites as the most vital expression of Toraja familial and cultural identity. Although some estimates suggest that more Torajans now reside off-island and overseas than remain in the homeland, extended familial funerals in the homeland continue to have a centripetal physical, economic and emotional pull. While various scholars have documented the ways in which remittances from Toraja migrants or the presence of international tourists have transformed Toraja funerals in recent decades, this article focusses on the role of social media in navigating global familial relationships and rituals. Indonesia has the largest number of Facebook subscribers in the world, and this study offers the first exploration of the ways in which Facebook interweaves far-flung familial relationships. This study also examines house-society orientations in the Toraja highlands and addresses the use of Facebook by Torajans in the homeland to cultivate continued allegiances to ancestral houses (around which extended Toraja families are oriented). Finally, this article also examines a large-scale 2012 Toraja funeral in order to spotlight the contours of the Toraja family in the current era of neoliberalism and cyber-technologies. The article offers insights into the ways in which various Torajans navigate social media and non-local corporations to image, reimagine and negotiate familial identities for various audiences (local, national and transnational).
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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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Musaeva, М. К. "FUNERAL AND MEMORIAL RITES OF DAGESTAN PEOPLE IN MODERN URBAN CONDITIONS." History, Archeology and Ethnography of the Caucasus 13, no. 4 (December 15, 2017): 115–24. http://dx.doi.org/10.32653/ch134115-124.
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Among the rites (rituals) of the system of ceremonial actions, magical ideas, beliefs related to such cycles of human life as birth, marriage, and death, united by a single concept - the rituals of the life cycle, the funeral and memorial rites have always been the most religiously regulated ones and they are characterized by a certain stability and conservatism both in rural areas and in towns of Dagestan. In the funeral and memorial rites, we can conditionally distinguish three cycles. The first cycle includes the rituals observed within the period after a person’s death before the body of the deceased is carried out of the house; the rituals of the second cycle are performed when the body of the deceased is carried out of the house, on the way to the cemetery, during the burial and on the way back after the burial. The third cycle includes the rituals observed after the burial until the anniversary of the person’s death. This is also a whole system of views based on people’s beliefs and religious precepts. New religious trends (the ideas of pure Islam) and globalization and urbanization processes have not affected the foundations of the funeral and memorial rites. The changes have affected the material component: costs for funeral events and commemoration of the deceased (fixing of the headstone) have increased. Almost up to the 1980s, the body of the deceased city dweller was buried in the village that the deceased man or woman was from. In recent decades, new cemeteries have appeared in towns. In general, Islam has managed to press greatly the ancient pagan rituals that developed over many centuries, but this fact does not exclude the preservation of some ancient ideas and elements of pre-Islamic rituals in the funeral rites. Besides, the common Muslim character of the funeral rites could not completely suppress the ethnically specific features: due to some elements (as a rule, in the memorial part), every Dagestan nationality is recognized even in urban conditions.
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Gosline, Sheldon Lee. "Libyan Period Royal Burials in Context." Libyan Studies 26 (1995): 1–20. http://dx.doi.org/10.1017/s0263718900002119.
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AbstractThis essay will examine to what extent the archaeological evidence from North Africa does or does not reveal an indifference to permanent funereal memorials in the form of monumental superstructures. In particular, comparison will be made with the royal tombs of Tanis from the Libyan Period in Egypt. The validity of the Marxist derived assumption that nomadism is a lifestyle unconcerned with monuments to the dead will also be considered in this context.In historical times, coastal North Africa has been colonized repeatedly, and each group has provided an additional layer of cultural influence. While this colonial process did not eliminate the influence of the underlying native system, this layered colonization of Cyrenaica and the various indigenous groups of the region had a profound effect on the development of funerary architecture. Hybrid funerary systems and architectural forms developed, and it is perhaps a synthesis of these forms which could truly be labelled as ‘Libyan’, since it is their unifying features which define the characteristic attributes of that culture's approach to the treatment of their dead.
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Uberman, Agnieszka. "The Semantic Frame of The Royal Funeral." Słowo. Studia językoznawcze, no. 14 (December 29, 2023): 256–69. http://dx.doi.org/10.15584/slowo.2023.14.18.
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Any form of life ends in death. Human death is a difficult moment for an individual’s family. Various cultures observe diverse rituals and traditions connected with the end of life and perform different burial rites. Memorial services assume a range of forms depending on the culture and religious tradition an individual was brought up in and followed throughout their life. However, memorial ceremonies are also diversified within a given culture. The funeral of a monarch is much more complex as compared to this of any of his/her subject’s. The death of the British Monarch, Queen Elizabeth II, in September 2022 was followed by a period of mourning and state funeral. The analysis in the present paper focuses on the semantic frame of the royal funeral. The methodological framework adopted for the discussion is the cognitive linguistic one, focusing on cognitive-linguistic models such as frames and scripts, exemplified here by the frame of the ROYAL FUNERAL and the [ROYAL FUNERAL] script. Both of the presented models contain unique elements that are not to be found in other contexts. The components of frame and script which are specific to this event are highlighted. The data for the detailed description of the frame are gathered from the online news reports provided by the British Broadcasting Corporation. The study shows how different the discussed model is from the standard description of the frame of FUNERAL and the [FUNERAL] script respectively. Also, many of its elements are culture-specific.
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Косых, Александра Вячеславовна. "Intonations of Lamentation in the “Funeral Psalms” of the Javakheti Doukhobors." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 2 (June 25, 2022): 107–19. http://dx.doi.org/10.26158/tk.2022.23.2.009.
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Похоронно-поминальный комплекс духоборцев Джавахетии наполнен многочисленными сложными и ценными в художественном отношении музыкально-поэтическими формами, среди которых особое место занимают религиозные песнопения - «псалмы». Музыкальные особенности духоборческих «псалмов» исследовались ранее, однако оценка напевов как обрядовых (с учетом контекста бытования) не предпринималась. В настоящей статье напевы трех «псалмов» (исполняющихся последовательно на похоронах в различных духоборческих поселениях уже более столетия) анализируются с целью определения их музыкально-стилевой специфики и выявления логики включения в обряд. Несмотря на то что тексты исследуемых «псалмов» различны по происхождению и структуре, их напевы представляют один стилевой пласт и опираются на единый принцип организации. Музыкальное содержание «псалмов», транслирующееся параллельно вербальному, раскрывается посредством анализа их интонационно-ладовых свойств (занимающих ведущее положение в иерархии средств выразительности). Ладовые структуры и мелодические конструкции, лежащие в основе напевов, оказываются близки похоронным причитаниям, зафиксированным в разных духоборческих поселениях Закавказья. Подобно причитаниям, мелодии «похоронных псалмов» реализуют плач об умершем, сопровождая различные этапы похорон (от положения покойного в гроб до погребения). The funeral and memorial complex of the Doukhobors of Javakheti is filled with numerous complicated and artistically valuable musical and poetic forms, among which a special place is occupied by religious chants or “psalms.” The musical features of Doukhobor “psalms” have been studied before, but the assessment of their melodies as ritual (i. e., taking into account their context) has not been undertaken. In this article, the melodies of three “psalms” - performed at funerals in various Doukhobor settlements for more than a century - are analyzed in order to determine their musical and stylistic specifics and identify the logic of their inclusion in the funeral rite. Despite the fact that the texts of the psalms are different in origin and structure, their melodies represent one stylistic layer and are based on a single organizational principle. The article analyzes the musical content of the “psalms,” transmitted in parallel with the verbal, by investigating their mode of intonation (that occupies a leading position in the hierarchy of means of expression). The fret structures and melodic constructions underlying the tunes turn out to be close to funeral lamentations recorded in various Doukhobor settlements of Transcaucasia. Like lamentations, the melodies of “funeral psalms” perform lament for the deceased, which accompanies the various stages of the funeral from the deceased in the coffin to burial.
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Belaya, E. G. "CONTEMPORARY FUNERAL AND MEMORIAL RITUALS OF CHINESE." Historical and social-educational ideas 7, no. 7/2 (January 17, 2016): 18–22. http://dx.doi.org/10.17748/2075-9908-2015-7-7/2-18-22.
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ЛЕОНОВА, Б. А. "Funeral commemoration in the Orel Province in documents of the 1920s." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 1 (March 25, 2019): 68–78. http://dx.doi.org/10.26158/tk.2019.20.1.007.
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Статья посвящена рукописному собранию текстов причитаний Малоархангельского уезда Орловской губернии, хранящемуся в фондах Орловского объединенного государственного музея И. С. Тургенева. Ценность этого собрания определяется практически полным отсутствием публикаций похоронно-поминальной причети Орловского края. Анализируемые записи сделаны в период, когда традиция похоронно-поминальных плачей еще не была утрачена и находилась в активном бытовании. На основе источниковедческих изысканий автора в статье освещается происхождение этих материалов, уточняются их атрибутивные параметры. Устанавливается связь плачей с эпизодами похоронного обряда. Рассматриваются наиболее характерные мотивы и образы орловской причети в контексте мифопоэтики похоронной обрядности. Выявляются некоторые локально специфичные черты в разработке мотивов и образной системе текстов. Статья вводит в научный оборот сведения о ранее неизвестном источнике для изучения плачей Центральной России и отчасти восполняет «белое пятно» на карте русской плачевой культуры, каковым сегодня предстает в научной литературе Орловский регион. The article is devoted to the manuscript collection of lamentation texts from the Maloarkhangelsky uezd of the Orel Province that are stored in the I. S. Turgenev Orel Combined State Museum. The collection is of particular value due the almost complete lack of publications about funerary lamentations from the Orel Region. The analyzed texts were recorded during a period when the tradition of funeral and memorial lamentations was not yet lost but was actively practiced. On the basis of the author’s research on sources, the article highlights the origin of these materials and clarifies their attributive parameters. A connection is established between the lamentations and parts of the funeral ceremony. The most characteristic motifs and images of the Orel lamentations are considered within the context of the mythopoetics of funerary ritual. Several locally specific features in the development of the texts’ motif and imagery system are identified.
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Kudinova, M. A., and D. P. Shulg. "Three Elite Burials of the Northern Zhou Period from Guyuan in Ningxia, China." Vestnik NSU. Series: History and Philology 22, no. 4 (April 12, 2023): 18–31. http://dx.doi.org/10.25205/1818-7919-2023-22-4-18-31.
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The materials of elite burial complexes of the Northern Zhou period (557–581) discovered in the 1980–1990s in the vicinity of Guyuan City in the Ningxia-Hui Autonomous Region of China are analyzed in this article. Due to the epitaphs engraved on stone slabs found inside the tombs, the names of the buried individuals and the exact dates of the complexes are known: the tombs belong to high-ranking officials of Northern Zhou: Yuwen Meng (565), Li Xian (569) and Tian Hong (574). The complexes under consideration demonstrate a high degree of unification of the funeral rite, which is manifested in the similarity of tomb structures, decor and accompanying grave goods. The features of architectural structures and grave goods of these burials continue the traditions of the previous periods of the Sixteen Barbarian States and the Northern Wei. With a general similarity to the synchronous complexes of the Northern Qi (550– 577), the materials of these tombs allow to distinguish specific features of the Northern Zhou funerary practice: the absence of porcelain items, the use of ritual nephrites, and the secular nature of mural paintings. Against the background of the prevailing influence of the Chinese-Han funerary tradition, there are signs of the influence of the steppe (probably Xianbei) funeral and memorial rituals. Prestigious items imported from Iran, Central Asia, Byzantium testify to the significant role of contacts along the Silk Road in the economical and cultural development of Northern Zhou. Despite the available data from written and epigraphic sources, the problem of identifying the ethnicity of the buried has not yet been resolved. However, the version of their non-Chinese origin seems to be the most probable.
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Minvaleev, Sergei Andreevich. "Christian Elements and Their Folk Adaptations in the Funeral and Memorial Rites of the Ludian Karelians." Journal of Ethnology and Folkloristics 18, no. 1 (June 1, 2024): 95–112. http://dx.doi.org/10.2478/jef-2024-0007.
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Abstract The article* focuses on an analysis of the funeral and memorial rituals of the Ludian Karelians in the context of folk religion. For many years, rites of Orthodox origin were either viewed unilaterally or ignored altogether in ethnographic literature, with the reconstruction of ‘pagan’ elements being highlighted, which in turn gave rise to the theory of dual faith. According to the results of my research, the funeral and memorial traditions of the Ludians (from the late 19th to the late 20th century) are based on an Orthodox funeral system in which many aspects derived from a Christian basis found new interpretation. For example, the requirement to light candles was explained as lighting the way to the afterlife, the importance of making confession was so that the dying person’s sins would not attach to the living, and funeral services were to help the soul of the deceased ‘settle’, etc. The principal exponents of the funeral rituals, who ensured the successful transition of the soul to the next world, were representatives of the people: women who washed the body of the deceased, and lamenters, but the church priesthood nonetheless played a significant role in conducting the rituals. The priest’s participation is apparent at all stages of the funeral ritual, from confession to commemoration. Following the abolition of the institution of the church during the Soviet period, the functions of the priest were assumed by elderly women who knew the prayers and church burial traditions.
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de Massol de Rebetz, Clara. "Remembrance Day for Lost Species: Remembering and mourning extinction in the Anthropocene." Memory Studies 13, no. 5 (September 17, 2020): 875–88. http://dx.doi.org/10.1177/1750698020944605.
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This article examines what is lost and remembered at a time of mass extinction; identifying the Anthropocene – the geological epoch in which the incremental and disruptive impact of the human species has become the main planetary force – as an epoch of mourning. The paper explores the memory and future memory of extinction through the example of Remembrance Day for Lost Species, an international initiative encouraging people all over the world to gather annually on 30th November in funeral ceremonies to mourn extinct species. The article particularly draws on Ursula Heise’s concept of ‘eco-cosmopolitanism’ (2008, 2016) and Michael Rothberg’s ‘multidirectional memory’ (2009) as well as fieldwork notes and interviews conducted during Lost Species Day 2018 in Brighton, UK. The analysis considers the conditions of future memory at a time of ecological loss by examining the extinction memorial and funerary practices formulated and performed during the Remembrance Day’s events.
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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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Karakin, Yevgeniy V., and Tatyana V. Pashkova. "The role of the furnace in Karelians funeral and memorial rites and folk medicine." Finno-Ugric World 12, no. 2 (August 7, 2020): 176–83. http://dx.doi.org/10.15507/2076-2577.012.2020.02.176-183.
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Introduction. The article studies the role of the furnace in funeral-memorial rite and folk medicine of the Karelians. The study examines the functions of the furnace at all stages of the funeral-memorial rite, starting with the death of a person. The authors address the issue of the function of the furnace in folk medicine, focusing on healing and protective magic, which also traces the furnace with one of its functions: an intermediary between the earthly and the afterlife. The relevance of this study is determined by the absence of special works based on Karelian material, as well as in comparison with the Finno-Ugric and Slavic peoples. Materials and Methods. The material for the study was the funeral-memorial rites of Karelians and Karelian folk medicine studied using comparative-historical and comparative-comparative methods. Results and Discussion. This article analyzes the functioning of the furnace in funeral-memorial rites and folk medicine of the Karelians. The analysis considered the data of the Baltic-Finnish peoples (Karelians, Finns, Vepsians) and, more generally Finno-Ugric peoples. In addition, it reviewed the information about the traditions of Russians who originally lived at the same territory with the Karelians. In the course of the study, it established the common features in the rites at all stages of burial of the studied peoples, and in folk medicine at the moment of a person passing away when a dying person departs to another world and. Conclusion. Household items, funeral ceremonies and folk medicine appearing in funeral rites, as well as some representatives of the fauna were endowed with the ability to be an intermediary between the earthly and the underworld. Among the household items, a furnace and its utensils associated with the cult of ancestors, which were endowed with cathartic and apotropic functions and played a crucial role in the final rite of a person’s life cycle. According to data on Karelian folk medicine, it was believed that a dog, a snake and a crow have a connection with the “other” world, where diseases come from. For example, a dog was used in medical rites to remove the disease from the world of people to the «other» world. In some cases, both a dog and a furnace appear in the process of treatment.
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Ruslan Ryafatevich, Agishev, Barinova Olga Nikolaevna, and Irina Vladimirovna Manaeva. "Funeral and Memorial Rites of Mishar Tatars of the Republic of Mordovia." Islamovedenie 12, no. 1 (March 30, 2021): 83–94. http://dx.doi.org/10.21779/2077-8155-2021-12-1-83-94.
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In Muslim communities of contemporary Russia, the processes of re-Islamization are ac-tively taking place, leading to the transformation of traditional ritual. The study of the ongoing changes (usually accompanied by the disappearance of ethnic rituals) is an important research task. The article examines the funeral rites of Mishar Tatars of the Republic of Mordovia – their content and transformations. The analysis shows that in the territory of the region in the second half of the 20th century there was a syncretic tradition of carrying out funeral rites of the Mishar Tatars. The funeral and memorial combination included rituals and elements of rituals of a non-Islamic nature, borrowed from other religious, ethnic, cultural and ideological systems. At the beginning of the 21st century, the process of bringing the burial and memorial rites of Mishar Tatars of the Republic of Mordovia to Islamic canon was intensified. A distinctive feature of the process was the exclusion from the ritual practice of all rites and elements of rites that do not correspond to Muslim canons.
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Klimova, Ksenia, and Inna Nikitina. "Funeral and Memorial Rites of Pontic Greeks of Sochi (Based on Field Materials of 2022)." Slavic World in the Third Millennium 17, no. 3-4 (2022): 160–78. http://dx.doi.org/10.31168/2412-6446.2022.17.3-4.09.
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This article analyses the material collected during an ethnolinguistic expedition to the Pontic Greeks of Sochi, which took place from the 15th to 25th of July, 2022. In the settlements of Krasnaya Polyana, Lazarevskoye, Adler, Sochi (center), Lesnoye, and Galitsino, the Pontic dialect of the Greek language and the characteristic elements of traditional Pontic culture are preserved to this day. The Greek population arrived in this region in the second half of the nineteenth century. The first settlers fled from the Ottoman Empire to Russia and historical memory of these events is still preserved. The Pontic funeral and memorial rites are structurally similar to the East Slavic and Greek ones. Some Pontic death-related lexemes are similar to Greek, while others differ (for example, the Pontic verb monázo ‘to keep vigil over a dead body’). A number of ritual elements (such as throwing flowers behind a funeral procession or distributing gifts at a funeral) were borrowed by the Pontians from their Eastern Slavic neighbours. Of particular interest is the use of objects associated with the deceased in magical rituals. One Pontic funeral tradition is the special way of decorating the funeral dish (kukía). The article also describes the changes in funeral rituals during the Soviet era, such as the increased role of ritual specialists and the custom of reading the Psalms for the deceased at home.
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Iatsenko, S. A. "Sarmatian Funeral and Memorial Rites and Ossetian Ethnography." Anthropology & Archeology of Eurasia 38, no. 1 (July 1999): 60–72. http://dx.doi.org/10.2753/aae1061-1959380160.
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Pavlova, Anzhelika N. "A costume in the funeral rituals of the Mari people." Finno-Ugric World 12, no. 4 (December 25, 2020): 423–29. http://dx.doi.org/10.15507/2076-2577.012.2020.04.423-429.
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Introduction. Burial rites, which are a traditional object of research in archeology and ethnography, are one of most stable elements of ethnic culture. The costume and its individual elements took an important place in the funeral and memorial rites. The study of these rituals can reveal new aspects of the spiritual culture of the Mari people. Materials and Methods. The work is based on the comparison of archaeological and ethnographic materials, culturogical approach, methods of semantic, cultural and anthropological research. Results and Discussion. The reference of funeral and memorial rites to the passage rites determined the use of the elements of a wedding dress, including fur clothes and jewelry. The belt that served as a storage was an important part of the burial costume, as well as the sacrificial and ritual complexes of the ancient Mari tribes. Conclusion. Application of a culturological approach to the research of the funeral rituals of the Mari people allowed to conclude that the costume substituted the deceased, served as the embodiment of a generic body that went back to the totem. The funeral costume, like the wedding one, assumed the use of ancient symbolic codes. The belt that completed the symbolic human body was an important burial costume. The belt served as a defense in the ancient Mari sacrificial ritual complexes, enhancing their association with the world tree.
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Iskakov, K. A., U. U. Umitkaliev, D. T. Tleugabulov, and A. T. Dukombaiev. "Preliminary Preservation of the Bodies of the Deceased in the Funeral Rites of Kazakhs (Based on the Materials of Archaeological, Historical and Folklore-Literary Sources)." Vestnik NSU. Series: History and Philology 21, no. 7 (September 8, 2022): 150–62. http://dx.doi.org/10.25205/1818-7919-2022-21-7-150-162.
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Purpose. The authors tried to reveal the reasons, duration and place of temporary preservation of the bodies of the Kazakhs on the basis of archaeological, historical and folklore-literary sources. The authors also tried to trace the historical continuity in the funeral and memorial rites of nomads.Results. The tradition of delayed burials is associated with the natural conditions and economic cycle of nomads. Based on ethnographic data, the authors analyze various options for preserving the body before burial. According to it, the practice of performing deferred burials originates from the period of early nomads of the Eurasian steppes. Archaeological materials contain evidence of the usage of deferred burials of notable individuals among the Turks. The article also discusses the special veneration of ancestors, which can also be traced in the funeral rites of early nomads. The large burial mounds were build in their honor, and they were buried in clothes adorned with gold, with a large quantity of supporting equipment. The funeral and memorial rites of the nomadic Kazakh people also include the veneration of ancestral spirits. They tried to bury their khans, batyrs and biys in the mausoleum of Khoja Ahmed Yasawi. And to do this, they had to temporarily bury the body and save it until burial.Conclusion. Islam brought changes in the funeral rites of the steppe population. However, the Kazakh people tried to preserve the traditions that do not contradict the Sharia, in some cases without changes, in others, some customs were transformed in accordance with the norms and teachings of Islam. The Kazakhs managed to unite the two worlds, and for a life of peace and prosperity, with the blessing of aruakh, arranged memorial dinners on the third, seventh, fortieth day, the annual “as”, sacrifices, but in many traditions and customs, the reading of prayers from the Koran was introduced.
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Nikolaev, V. V. "Semantics of Traditional Funeral Rites of the Indigenous Population in the Northern Altai Foothill (Late 19th – First Half of 20th Century)." Archaeology and Ethnography 18, no. 3 (2019): 159–71. http://dx.doi.org/10.25205/1818-7919-2019-18-3-159-171.
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Purpose. The article reconstructs traditional funeral memorial rituals of the indigenous peoples inhabiting the Northern Altai foothills (the Kumandins, the Tubalars and the Chelkans) and its semantics. Results. The funeral memorial rituals included three stages: preparation of the deceased for the ritual, funeral and commemoration. The preparatory period for transition to another world included washing the body, dressing, preparing a new “house” for the deceased (coffin, deck, grave, frame, platform, etc.) and preparing the accompanying equipment (things and food needed on the way to another world). The burial day began with the preparation of the burial site at sunrise. In the middle of the day, the relatives carried the body of the deceased out of the house, mourned and made their way to the dead person’s new “house”. At the burial site, the participants of the procession said goodbye and buried the body. This day culminated in the commemoration of the deceased and purification of the participants of the ritual at sunset. The commemoration stage was accompanied with meetings, feeding and seeing off the soul of the dead person. Conclusions. Death determined the onset of the transition period for the deceased. A successful transition of the soul from one world to another had to be ensured by the correct performance of a complex of rites and rituals. At the same time, rituals were aimed at preserving the lives of living relatives and protecting the society. Elements of the rites had a symbolic character. Ritual practices were intended to ensure the cyclical nature of life. Influence of Russian and Orthodox traditions on indigenous Altai population led to transformations of the funeral and memorial rites and rituals. At the same time, the semantics of the rituals stayed the same and passed on from generation to generation.
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Plotnikova, Anna. "Names of Memorial Days in the Traditions of Eastern Serbia: Ethnolinguistic Aspect." Slavianovedenie, no. 6 (2022): 98. http://dx.doi.org/10.31857/s0869544x0023262-1.
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The article examines the terminological vocabulary of one of the stages of funeral and memorial rites, fixed at the border zone of the Slavic and non-Slavic traditions of Eastern Serbia. Rites and customs of the Vlachs (obsolete Rus. Valahi, i.e. Wallachians, Serb. Vlasi), who moved to these territories mainly in the XIX century and currently live in villages that are interspersed with Serbian ones, influenced the Serbian folk tradition. The funeral and memorial rites of the Slavs represent the most conservative area of folk rituals and motivating beliefs and prescriptions, less susceptible to changes linked with both globalization and urbanization, and with the influence of neighboring traditions. Nevertheless, due to the fact that the funeral and memorial rites of the Vlachs are exceptionally bright, rich and representative, the considered ethnic complex of rituals could not but have a tangible impact on the Eastern Serbian rituals and representations associated with the transition to another world. The East Serbian dialect vocabulary largely reflects these processes, which is demonstrated in the article by the example of the lexeme pomana («commeration»), widely used in the dialects of North-Eastern Serbia. Meanwhile, the Serbs still retain the original Slavic archaic vocabulary, reflecting the ancient Slavic ideas about the deceased, his needs and necessities in the “other world”. Various types of sources are involved in the study: lexicographic (explanatory, etymological and dialect dictionaries), ethnographic (descriptions of customs, rituals and representations in certain regions of Eastern Serbia), data from the National Corpus of the Serbian Language and the author's own field ethnolinguistic materials (1997–2021).
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Baigunakov, Dosbol S., and Gulmira E. Sabdenova. "Muslim Tombstones of Kamak (Turkestan Region) as a Historical and Archaeological Source." Povolzhskaya Arkheologiya (The Volga River Region Archaeology) 4, no. 38 (December 20, 2021): 167–78. http://dx.doi.org/10.24852/pa2021.4.38.167.178.
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In 2013, an archaeological and ethnographic expedition of the Scientific Research Institute of Culture LLP explored the southern regions of Kazakhstan. The main priority was given to field research on the issues of archaeology, ethnography, culture and art of nomads. In the village of Karnak, Turkestan Region, unique tombstones were discovered, which are an integral component of the moral foundations of Muslim culture. Karnak necropolis is located in the northern part of the village of the same name and covers more than 3 hectares of area, the main part of which is occupied by modern memorial complexes of the 20th century. The researchers' interest was aroused by a part of the Karnak cemetery, where monuments of funerary and cult architecture of the late Middle Ages and modern times were located. The novelty of this study is associated with an attempt to clarify a number of provisions in the study of the funeral and cult architecture of South Kazakhstan. Many people believe that traditional burial and cult architecture has survived only in the western regions of the republic. Nevertheless, the Karnak memorial complex studied for the first time and the materials contained in it prove that an attempt to reconstruct the history of the tombstones, identify its origins, the factors that caused the formation of various attributes are still far from being solved. The study of burial and cult architecture in the context of Muslim archaeology makes it possible to solve a number of issues in the humanities dedicated to the memorial complex and folk craft, including the stone-cutting art of the southern regions of Kazakhstan.
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Ruslan Ibragimovich, Seferbekov, and Galbacev Surkhay Magomedovich. "Modern Practices of Commemoration and Mourning in the Funeral Rites of Gumbet Avars: Islamic and Non-Islamic Components." Islamovedenie 14, no. 3 (November 29, 2023): 43–57. http://dx.doi.org/10.21779/2077-8155-2023-14-3-43-57.
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The article is devoted to the analysis of Islamic component in the elements of funeral and memorial rituals with one of the sub-ethnic groups of the Avar – Gumbet Avars. Based on the field ethno-graphic material collected in the villages of Gumbetovsky district of Dagestan applying the methods of historical (historical-genetic, comparative-historical, historical-typological, retrospective) and eth-nological studies (survey, individual and collective interviewing of respondents, par-ticipant observa-tion), commemoration and mourning rituals are studied as forms of expressing grief. As the field material showed, the funeral and memorial rites of Gumbet Avars demonstrate their ideas of the posthumous reincarnation of the soul, the other world, the connection between the living and the dead, honoring the souls of the dead, caring for them. An analysis of the commemoration and mourning rites has demonstrated both their common features and local diversity, the stability of tra-ditional beliefs and a growing influence of Islam since the early 1990s of the 20th century. In differ-ent villages of Gumbetovsky district, commemorations are held on various days fixed by tradition, as well as on the anniversary day after the death of a person. Ta'ziya, dhikr and sadaqa (alms-giving) make their Islamic component. The remaining funeral rites are manifestations of so-called “domestic Islam”. The reflexes of mourning are growing beards by men for a certain period, while women wear dark-colored clothes for a year. Widows observed the iddah period and usually did not marry after it. Observance of the iddah period can be considered an Islamic component in mourning customs, while the rest belong to traditional rituals. This confirms the syncretic nature of the funeral and memorial rites of Gumbet Avars with the dominant Islamic religious canons and relics of traditional beliefs. Despite the strengthening of the positions of Islam, traditional beliefs remain and this is one of the paradoxes of the zone of local civilizations, such as Dagestan and the North Caucasus.
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Tyukhmeneva, Ekaterina Alexandrovna. "Sorrowful processions Peter the Great: principles of decoration and their evolution in the imperial funeral ceremonies of the XVIII century." Культура и искусство, no. 12 (December 2020): 79–98. http://dx.doi.org/10.7256/2454-0625.2020.12.34466.
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This research reveals the basic principles of the mourning decorations created for the burial of Peter the Great, and traces their fate in the Russian imperial sorrowful processions throughout the XVIII century. Decorative arrangement of state ceremonies is viewed in the context of the panegyric culture of that time. Ceremonial decoration was of temporary (occasional) nature and have been scarcely preserved; other than certain artifacts. The research is based on examination of a wide variety of written and graphic sources that allow reconstructing the image of funeral processions of that time. It is demonstrated that that in preparation for the funerals of Peter the Great, were developed certain patterns of mourning decoration preserved throughout the entire XVIII century. The principles of decorative arrangement of Russian imperial sorrowful processions were based on the European examples, and in many ways by inviting the foreign inventors and masters. The system of creation of mourning ensembles (as well as festive) obeyed the general laws inherent to the court ceremonial culture of Modern Age. The artistic solution of memorial halls and hearses corresponded to the stylistic evolution of art. The author introduces new materials and previously unknown facts into the scientific discourse, as well as clarifies the questions of terminology.
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Pesetskaya, Aleksandra A. "Mari сlothing in the funeral and memorial rituals (late XIX – early XX century)." Finno-Ugric World 13, no. 3 (October 25, 2021): 280–92. http://dx.doi.org/10.15507/2076-2577.013.2021.03.280-292.
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Introduction. The paper considers the Mari clothing for funeral and memorial rituals, its specific features, and functions. The purpose of the research is to define a role and application that clothes have in ceremonies. Materials and Methods. As the research materials for the article, the author used ethnographic sources published in the XIX and early XX centuries, field journals by Tatyana Kryukova belonged to the Archive of the Russian Museum of Ethnography, as well as the author’s personal field research materials, collected during personal expeditionary activities in the Mari El Republic. The structural-functional and comparatively historical methods were the major methods for the research. The research materials were collected by means of participant observation and semi-structural interview methods. Results and Discussion. The Mari clothing during the funeral and memorial ceremonies marked two core functions, being represented by a costume of the deceased person and as an independent ritual object. Dressing the deceased person entailed a number of taboos whereas some clothes of the deceased were used to fill up the coffin. During the memorial rituals, the clothing of the deceased became a part of the «substitution» ritual when the role of the deceased was taken on by living people who were present at the ceremony. Apart from that, the clothing served as a present for the participants of the ceremony. Conclusion. A change of clothes in the lifecycle rituals marked a transfer of the clothes’ owner from one condition to another. A deceased person was a key figure during the funeral rite, while a change of his clothes facilitated their separation from the living ones. The costume itself was characterized by the inversion of the details and revealed its reference to wedding items. In the context of the memorial ceremonies, the clothing functioned as means of communication between a deceased and living ones, whereas its prolonged use accepted as a gift allowed maintaining the communication.
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Mérai, Dóra. "“This Single Slab of Marble Does Not Show you One Single Face”. •." Acta Historiae Artium 61, no. 1 (December 18, 2020): 81–148. http://dx.doi.org/10.1556/170.2020.00005.
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AbstractThe paper presents stone funerary monuments known from the Saint Michael Cathedral in Alba Iulia (in Hungarian, Gyulafehérvár, in German Karlsburg or Weissenburg, today in Romania) from the second half of the sixteenth and the seventeenth centuries, the period of the Transylvanian Principality. These memorials represented a broad variety in terms of their quality and complexity, including simple heraldic ledgers produced locally as well as large wall monuments made of colorful marbles imported from the most fashionable Dutch and Italian workshops in the Polish-Lithuanian Commonwealth to commemorate the princes of Transylvania and their family members. All stone funerary monuments, regardless their size and form, are linked by their function: they were created to preserve and evoke the memory of the dead among the present and future generations of the living by communicating specific messages about them. The forms, materials, images, and texts, as well as the location of the memorial in the space of the medieval cathedral and in the context of the other funerary monuments there were all carefully chosen to serve this purpose of communication. The paper analyzes all principality-period funerary monuments from the Saint Michael Cathedral in Alba Iulia as media of memory, including both the simple and the more complex ones ordered from abroad to commemorate the Transylvanian rulers. I will examine the monuments in the context of their production and reception, within the scene of sculpture in Central and Eastern Europe, in order to understand what kind of memory they were intended to preserve and how they were designed to retain and shape the memory of the deceased.
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d'Avray, David. "The Comparative Study of Memorial Preaching." Transactions of the Royal Historical Society 40 (December 1990): 25–42. http://dx.doi.org/10.2307/3679161.
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ANYONE who has attended an academic memorial service or a funeral has directly experienced the tradition of memorial preaching. I define this largely, and include any sermon about a dead person not a saint, whether or not it was given at a service linked to burial. I have not included purely secular addresses, though they are closely related. The subject lends itself to comparative treatment because memorial preachers of different periods have tried to bring out the significance of a person's life and death in the light of the religious and other values of the society to which both preacher and deceased belong. This provides the common basis without which comparative history is uninstructive.
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Kumar, Devarakonda Harish, Endalkachew Mosisa, Lemi Negara, Edosa, Adugna, Jelata, Jabesa, and Dawit. "An Investigation into Green Influence on Materials and Mechanism of Water Cremation: Perspective Vision." International Journal for Research in Applied Science and Engineering Technology 12, no. 3 (March 31, 2024): 831–44. http://dx.doi.org/10.22214/ijraset.2024.58944.
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Abstract: Water cremation is an ecologically sustainable burial option that uses 10% of the carbon footprint and 85% less energy than flame-based cremation. Water cremation does not emit as many toxic compounds, bacteria, and gases into the atmosphere as flames cremation. It employs fewer toxic chemicals than embalming fluids required for an earthen burial. Flame-based cremation may emit up to 150 pounds of carbon dioxide into the atmosphere, which has a substantial impact on the environment. As more individuals become aware of the negative consequences of traditional funeral practices, the popularity of green funerals grows. As more states adopt this affordable and environmentally responsible alternative, water cremation will only grow in popularity. It's an especially fitting way to remember exceptional loved ones who dedicated their lives to leading sustainable lifestyles. In a green cremation, the remains of the deceased individual are preserved. These are converted to ash and can be scattered, commemorated, or kept in an urn after being placed in a cremulator. Approximately 32% more ashes are produced by water cremation than by fire cremation. While water cremation produces a consistently white powder with a finer texture, conventional cremation produces a coarse, grayish-white hue. This might be useful if your family decides to disperse your loved one's ashes for memorial mementos or ash-scattering rituals among other family members.
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A., ILYUSHIN, and SULEYMENOV M. "RITUAL PITS AT THE PODGORNOYE-1 FUNERAL AND MEMORIAL COMPLEX." Preservation and study of the cultural heritage of the Altai Territory 28 (2022): 237–43. http://dx.doi.org/10.14258/2411-1503.2022.28.33.
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The article describes the history of archaeological research at the Podgornoye-1 funeral and memorial complex in the Leninsk-Kuznetsk municipal district of the Kemerovo region. The fact of changing the perception of the archaeological site as new archaeological sources accumulate is recorded. The results of excavations on the site of ritual pit №5 are described. Stratigraphy of cultural layers and complexes of archaeological objects (ceramic utensils, bone, stone and iron products) are studied. The excavation materials of the two horizons date from the developed Middle Ages and new times. The hypothesis is stated about the use of a ground pit for ritual purposes in various historical eras.
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Petrov, Igor G. "BEHAVIORAL PROHIBITIONS IN FUNERAL AND MEMORIAL RITES OF THE CHUVASH." Vestnik Chuvashskogo universiteta, no. 2 (June 25, 2021): 158–70. http://dx.doi.org/10.47026/1810-1909-2021-2-158-170.
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On the basis of literary, archival, folklore sources and expedition materials, the article examines such a little-studied genre of Chuvash folklore as prohibitions (taboos). Special attention is paid to the systematization and analysis of behavioral prohibitions that have long existed and continue to exist in the funeral rites of the Chuvash. By behavioral prohibitions, the author means a set of well-established and generally accepted prescriptions and rules that regulated the everyday and ritual behavior of an individual and a collective within the framework of a funeral and memorial rite – family members, relatives, as well as other members of a rural community. Their observance was due to the fear of the society members before the deceased and death, the desire to appease the deceased and secure his protection, as well as the desire to protect themselves from the deceased and ensure his safe transition to the other world. By adhering to the prohibitions, people ensured their own safety and well-being, and in general secured the protection of the deceased as a representative of the ancestral world. Despite the superstitious nature of most of the prohibitions, they still exist nowadays. On the one hand, this indicates the antiquity of their origin, on the other – their stability in time and space.