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Relevant bibliographies by topics / Funeral rites and ceremonies

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Academic literature on the topic 'Funeral rites and ceremonies'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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Journal articles on the topic "Funeral rites and ceremonies"

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Qlichev, Ulugbek A. "POST-FUNERAL RITES AND RITUALS." CURRENT RESEARCH JOURNAL OF HISTORY 04, no. 04 (April 1, 2023): 9–13. http://dx.doi.org/10.37547/history-crjh-04-04-03.

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Thorough and perfect study of the history of the material and spiritual culture of the Uzbek people has become one of the most urgent problems of our time. Because the attitude to history, material and spiritual life has changed, our national values have been revived, many of our customs and ceremonies, which have developed over the centuries and have preserved their traditional forms and manifestations, have their own place in life again found a place. Therefore, the information collected as a result of ethnographic research is of great importance in order to write the history of the peoples of Uzbekistan in a correct and popular way, fully using evidence and documentary materials.

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Schwartz, Anna Lisa. "Mourning the Prince of Orange." Netherlands Yearbook for History of Art / Nederlands Kunsthistorisch Jaarboek Online 72, no. 1 (November 14, 2022): 336–68. http://dx.doi.org/10.1163/22145966-07201012.

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Abstract Anna Lisa Schwartz analyses the rites and expressions surrounding the death and funeral of Prince Willem IV on 22 October 1751. Schwartz’s essay clearly illustrates that the Protestant Reformation did not see an end to lavish funeral ceremonies, funerary decorations, or mourning chapels. Willem died a stadtholder of all seven provinces of the Dutch Republic, a position he had achieved only four years before as the first scion of both branches of the Nassau dynasty (the Frisian and the Orange). Schwartz examines a plethora of visual and literary expressions: the decorations of the mourning hall; the catafalque; and funerary poems, medals, and books, the latter containing both descriptions and etchings of all funeral ceremonies. Tellingly, visual references were made to obsequies of Willem’s predecessors belonging to the Orange branch: its founder, William the Silent; his sons Maurits and Frederik Hendrik; and Willem’s predecessor, the king-stadtholder Willem III.

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Musoni, Phillip. "Restrictions on Funeral Gatherings during COVID-19: A Religious/Spiritual Perspective among the Zimbabwean Community Living in South Africa." Journal for the Study of Religion 36, no. 2 (January 9, 2024): 1–17. http://dx.doi.org/10.17159/2413-3027/2023/v36n2a3.

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This essay endeavors to understand the impact of COVID-19 hard lockdown restrictions on funeral gatherings from a Zimbabwean religious/spiritual perspective. For most Zimbabwean Christians and non-Christians, funeral rites of passage are at the apex of all religious activities and are revered in most social settings. The central questions to this study are: How have funeral gathering restrictions impacted on the religious/spiritual beliefs of many Zimbabwean immigrants living in South Africa, who were not able to attend funeral ceremonies back home in Zimbabwe? What religious/spiritual implications does it have to attend or not attend funeral ceremonies from a Zimbabwean religious perspective? These questions are raised because during the pandemic, most Zimbabweans who lived in South Africa were forbidden to go home to attend funeral ceremonies due to travelling restrictions between the two countries. This study found that most Zimbabwean immigrants who did not participate in funeral rites of passage due to COVID restrictions were left with spiritual distress after the pandemic. Data for this article were collected through interviews with individuals from Zimbabwe who are living in South Africa. Interviewees were selected using purposive sampling. Confidentiality, anonymity, and suppression of names are some of the ethical considerations maintained throughout this research.

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Thiry, Steven. "Rites of Reversion: Ceremonial Memory and Community in the Funeral Services for Philip II in the Netherlands (1598)." Renaissance Quarterly 71, no. 4 (2018): 1391–429. http://dx.doi.org/10.1086/700861.

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AbstractPhilip II’s death in September 1598 coincided with the restoration of Habsburg authority in the southern Low Countries after decades of revolt. Local obsequies for the deceased ruler therefore reclaimed ecclesiastical infrastructure and revived urban cohesion. In contrast to previous funerals, the Brussels service did not significantly stage a transfer of power. Instead, by selectively drawing on traces of former ceremonies, particularly Charles V’s 1558 funeral, the ritual overcame the recent upheavals and soothed the anxieties surrounding the cession of sovereignty to the archdukes. Simultaneously, each important urban center also staged its own ceremonial, thereby stressing local privilege.

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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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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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Cabrera Sánchez, Margarita. "La muerte del príncipe Don Juan. Exequias y duelo en Córdoba y Sevilla durante el otoño de 1497 = The Death of Prince Juan. Funeral Rites and Mourning in Cordoba and Seville during the Autumn of 1497." Espacio Tiempo y Forma. Serie III, Historia Medieval, no. 31 (May 11, 2018): 107. http://dx.doi.org/10.5944/etfiii.31.2018.21137.

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La finalidad de este trabajo es estudiar las circunstancias de la muerte del príncipe don Juan, los ritos post mortem y las ceremonias fúnebres que tuvieron lugar en Córdoba y Sevilla. Además, nos hemos detenido a analizar cómo pudieron transcurrir los primeros años de su vida y su adolescencia, ya que los testimonios consultados revelan una salud frágil, que, probablemente, pudo precipitar su temprano fallecimiento. Las numerosas fuentes a las que hemos tenido acceso nos han permitido obtener datos inéditos sobre el ceremonial funerario, las manifestaciones de duelo y el volumen de gastos al que tuvieron que hacer frente los concejos de Córdoba y Sevilla para despedir, como la ocasión merecía, al príncipe heredero. The purpose of this paper is to study the circumstances of the death of prince Juan, the post mortem rites and the funeral ceremonies that took place in Cordoba and Seville. In addition, we have analysed how the first years of his life and adolescence may have taken place, since the testimonies consulted reveal a fragile health that probably could have determined his early death. The numerous sources to which we have had access allowed us to obtain unpublished information on the funerary ceremonial, the demonstrations of mourning and the level of expenditure that was assumed by the councils of Cordoba and Seville to pay their last respects to the heir prince.

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Yule, Julia, Ephraim Vhutuza, and Christina Gwirayi. "‘Kunemera Mufi’: Exploring Performance at Korekore Funerals." DANDE Journal of Social Sciences and Communication 2, no. 1 (January 1, 2017): 75–79. http://dx.doi.org/10.15641/dande.v2i1.35.

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The study reconnoitred elements of performance that are found at Korekore funerals. The purpose of the study was to revisit indigenous performance practices and elaborate elements of performance that are embodied within. Korekore funerals of Guruve district, Zimbabwe were used as a case study in this article. The paper argues that Korekore funerals demonstrate the use of theatre elements where space, actors, stagecraft and improvisation are key to a ‘Kunemera Mufi’ production. We argue that the ‘Kunemera Mufi’ at a typical Korekore funeral demonstrate the fact that theatre has always existed among the indigenous African people well before the first Whiteman came to Africa. Theatre was and remains part of the everyday activities among the Korekore, not only at funerals but also in other everyday chores such as hunting, work, child games, rites of passages, rituals and ceremonies. Thus, the paper argues against the Eurocentric definition of theatre or performance by elaborating the elements of performance at a Korekore funeral.

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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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Panda, Herman Punda. "PERJALANAN JIWA KE “KAMPUNG LELUHUR” KONSEP KEMATIAN MENURUT KEPERCAYAAN ASLI MASYARAKAT SUMBA (MARAPU) DAN PERJUMPAANNYA DENGAN AJARAN KATOLIK." Lumen Veritatis: Jurnal Filsafat dan Teologi 10, no. 2 (April 1, 2020): 197–220. http://dx.doi.org/10.30822/lumenveritatis.v10i2.478.

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This study answers a phenomenon of double funeralrite that often occurs among the Catholics who converted from Marapu, the ethnic religion of the people of Sumba. Double funeralrite is the practice of funeral ceremonies consisting of official liturgy of the Catholic Church and spontaneously followed by a number of Marapu rites. Such a practice indicates a dualism of belief, in the sense that people have embraced the Catholic faith but are still attached to the elements of their old beliefs. In this study the author investigates in depth both the funeral rites according to Marapu and the double practice phenomenon in funeral ceremonies of Catholics who converted from Marapu. The main purpose of this research is to find parallels and intersections between Catholic’s concept of life after death and that of Marapu’s. Discussion and analysis of the data prioritizes the meaning behind each verbal and non-verbal expression. The meaning of prayers, rituals and symbols used in funeral according to Marapu reveals universal values that parallel to the values contained in Catholic teaching. According to Marapu belief, death is the return of the soul towards “ancestral village”, which is the final resting place of souls after death. This return is believed to be a long journey before arriving at the ancestral village. Prayers and ceremonies carried out by humans aim to help the soul to enter the ancestral village. This concept parallels to the Catholic understanding of soul purification after death before entering the eternal happiness in Heaven. Such parallels allow a construction of the encounter between Catholic teachings and Marapu ones about life after death.

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Dissertations / Theses on the topic "Funeral rites and ceremonies"

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Zuraw, John A. "Ecclesiastical funeral rites a change in law and perspective /." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Caswell, Glenys. "A sociological exploration of funeral practices in three Scottish sites tradition, personalisation and the reflexive individual /." Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 2009. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=33523.

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Tawiah, Augustine. "Critical contextualization in Ghana the case of Akan funeral rites and ceremonies /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p018-0106.

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Bruner, David E. "Symbols for the living synthesis, invention, and resistance in 19th to 20th century mortuary practices from Montgomery and Harris County, Texas /." Diss., Online access via UMI:, 2007.

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Jancarz, Janusz. "Use of Psalms in the funeral rites of the Roman Catholic, Lutheran, and Episcopal churches in the United States of America." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Ramanyimi, Nyadzani Florence. "Tsenguluso ya mbulungo ya Tshevenda." Thesis, University of Limpopo, 2008. http://hdl.handle.net/10386/2317.

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Thesis (M.ED.) --University of Limpopo, 2008
The research covers the way the Vhavenḓa people bury their dead. Although the emphasis is on Tshivenḓa burials, the study has also examined the way burials are undertaken in other cultures such as Xhosa, Sotho, Indians, Xitsonga, Hindu, Greek and Muslim culture. The study shows that burials in Tshivenḓa are characterized by peculiar features. For instance the way the royal people are buried is different from the way the ordinary people are laid to rest. In addition, there are also special rituals that must be performed when children, women and men are buried. The study also includes to the fact that mordernity, has an impact on the manner in which the Vhavenḓa conduct their burials. In the past burials where cheap to conduct whereas these days they are relatively expensive. Lastly, the study has discovered that both old and modern forms of burials have advantages and disadvantages. It is, therefore, crucial for people to utilize the advantages of both the afore mentioned types of burial.

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Heilskov, Mads Vedel. "The commemoration of the lay elite in the late medieval Danish realm, c. 1340-1536 : rituals, community and social order." Thesis, University of Aberdeen, 2018. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=239397.

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The dissertation focuses on the role of liturgical commemoration of the dead in the continuous creation and maintenance of the hierarchal social order in late medieval Denmark. It argues that the ritualized practices enacted by religious experts on behalf of dead benefactors and their families played a crucial role in what can be called the world-building process. Liturgical commemoration can be described as a total phenomenon as it contains elements of legal, religious, social, economic and existential concerns. By its totality, this phenomenon opens a unique window onto the entire social reality of the late medieval period and the medieval mind. On the basis of theological treatises, liturgical commentaries, liturgical books, mainly breviaries, manuals, martyrologies, necrologies, foundation charters and wills from medieval Denmark, many of which only available in their original manuscript form, as well as material evidence such as tomb monuments, church and cemetery architectures and liturgical objects, the dissertation investigates how a specific Christian ideology of the social order, bound up on notions of this order being a creation of God, infused the many-faceted practice of liturgical commemoration. My analysis shows that the organizational principle by which the dead were placed in the layout of the sacred books and the sacred spaces were in accordance to the layout of the society of the living which in turn was in accordance with the hierarchy of the saints, after which the entire Christian society was modelled. In this way the social hierarchies were supported, legitimized and reproduced in the liturgical commemoration of the dead members of the Christian community. The elite did not abuse the Christian belief and the Church did not simply serve as an ideological vehicle to support and legitimize power. Rather, I argue that medieval society was formed by religious belief and that everything was explained, experienced and understood by means of the Christian cosmology. This is why the very production of the texts that were used to commemorate the dead in the daily office and at mass, why the ritual practices, their choreographies and objects and the sacred spaces and architectures were permeated by a specific Christian view of society - a view that was indeed hierarchical, but also deeply rooted in the Christian cosmology.

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McKinnon, Kent A. "Bringing comfort to those in grief through counseling and the Christian funeral." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Mathew, Philip. "A comparative study of funeral rites in the Byzantine and West Syrian traditions." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p015-0460.

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Jackson, Jonathan Carl. "Reforming the dead the intersection of socialist merit and agnatic descent in a Chinese funeral home /." Diss., Restricted to subscribing institutions, 2008. http://proquest.umi.com/pqdweb?did=1610650261&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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Books on the topic "Funeral rites and ceremonies"

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Philips, Abu Ameenah Bilal. Funeral rites in Islam. 2nd ed. Riyadh, Saudi Arabia: International Islamic Pub. House, 2005.

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Professional Training Schools (Dallas, Tex.) and National Association of Colleges of Mortuary Science (U.S.), eds. Funeral services and ceremonies. Dallas (4722 Bronze Way, Dallas 75236): Professional Training Schools, 1994.

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Webb, Beth. A funeral. London: Incorporated Catholic Truth Society, 1990.

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Bayard, Jean Pierre. Le sens caché des rites mortuaires. Escalquens: Dangles, 2007.

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Miller, Clarence W. The funeral book. San Francisco, Calif: R.D. Reed, 1994.

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Doyle, Bill. Island funeral. Dublin: Veritas, 2000.

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Patrick, Danielle. Funeral. Vancouver, BC: the author, 2013.

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Publications, Kates-Boylston. Honoring veterans: A guide to military services. Wall, N.J: Kates-Boylston Publications, 2004.

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Matsunami, Kōdō. International handbook of funeral customs. Westport, CT: Greenwood Press, 1998.

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Subrahmaṇyaṃ, Candūri Vēṅkaṭa. Śrāddhamu lenduku peṭṭavalenu =: Oblations and their importance = Piṇḍadāna kyoṃ karanā? Sikindrābādu: Kāśyapa Svādhyāya Kēndramu, 2000.

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Book chapters on the topic "Funeral rites and ceremonies"

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Cochran, Judith. "Rites and Ceremonies." In Routledge Library Editions: Egypt, Vol10:168—Vol10:199. London: Routledge, 2021. http://dx.doi.org/10.4324/9780203079140-142.

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Schmitt, Aurore. "Denied Funeral Rites." In The Routledge Handbook of Archaeothanatology, 106–22. London: Routledge, 2022. http://dx.doi.org/10.4324/9781351030625-8.

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van Beek, Walter E. A. "Cyclic Rites, Calendar Ceremonies." In Encyclopedia of African Religions and Philosophy, 154–57. Dordrecht: Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-024-2068-5_98.

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Stöcklin, Werner H. "Kukukuku. Funeral Ceremonies and Killing Ghosts." In Sterben und Tod Eine kulturvergleichende Analyse, 209–16. Wiesbaden: Vieweg+Teubner Verlag, 1986. http://dx.doi.org/10.1007/978-3-322-88770-2_20.

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Boulgakova, Tatjana. "Archaic rites in Nanaian shamanic ceremonies." In Shamanism and Northern Ecology, 279–90. Berlin, New York: DE GRUYTER, 1996. http://dx.doi.org/10.1515/9783110811674.279.

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Han, Gil-Soo. "Introduction." In Funeral Rites in Contemporary Korea, 1–10. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-7852-2_1.

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Han, Gil-Soo. "Theoretical Perspectives and Research Methods." In Funeral Rites in Contemporary Korea, 11–34. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-7852-2_2.

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Han, Gil-Soo. "Economic, Social and Familial Shifts in Contemporary Korea." In Funeral Rites in Contemporary Korea, 35–52. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-7852-2_3.

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Han, Gil-Soo. "Analysis of a Play and Five Films of Funeral Services." In Funeral Rites in Contemporary Korea, 53–82. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-7852-2_4.

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Han, Gil-Soo. "Analysis of Media Advertisements of Funeral Services Companies." In Funeral Rites in Contemporary Korea, 83–102. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-7852-2_5.

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Conference papers on the topic "Funeral rites and ceremonies"

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Ворошилова, О. М., and А. Н. Ворошилов. "GOLD IN FUNERAL CLOTHING OF LATE ANTIQUE PHANAGORIA." In Hypanis. Труды отдела классической археологии ИА РАН. Crossref, 2023. http://dx.doi.org/10.25681/iaras.2022.978-5-94375-381-7.53-68.

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Статья посвящена костюму жителей позднеантичной Фанагории, украшенному золотом. Женский убор с золотыми бляшками, типичный для варварской аристократии гуннского времени, связан с Боспором и широко известен в комплексах позднеантичного времени. Однако погребений, где элементы костюма сохранились in situ немного. В Фанагории нашивные украшения одежды происходят из девяти престижных погребальных комплексов. Эти материалы позволяют реконструировать женский погребальный костюм Боспора Киммерийского в позднеантичное время. Особую ценность имеет комплекс из северной камеры склепа 315/2019, в котором многочисленные золотые предметы найдены непотревоженными на шее и груди женщины. Они разделяются на два набора: детали ворота нижней одежды/платья и обшивку ворота верхней одежды (плаща или накидки). Великолепная сохранность этого комплекса украшений позволяет реконструировать особенности фасона одежды. Золотые детали декора женской одежды гуннского времени, скорее всего, имеют боспорское происхождение. Они близки к церемониальным изделиям из золотой и серебряной фольги, имитировавшим дорогие ременные гарнитуры и монеты в погребальном обряде позднеантичного времени. Фанагорийские материалы дают нам основания выдвинуть гипотезу о распространении в элитарной культуре эпохи Великого переселения народов на Боспоре Киммерийском женского костюма, декорированного золотыми нашивками, который с высокой долей вероятности мог быть погребальным, то есть специально изготовленным для похорон знатных и состоятельных горожанок Боспорского государства того времени. The article deals with gold-decorated clothing used by residents of late antique Phanagoria. Women’s attire with golden plaques, which is typical for the barbarian aristocracy of the Hunnic Age, was connected with Bosporos and well known in late ancient complexes. However, there are not so many burials where clothing elements survived in situ. In Phanagoria, sewn-on clothing decorations are found in nine prestigious burial complexes. These materials allow us to reconstruct women’s funeral clothing used in the Cimmerian Bosporos in Late Antiquity. A complex from the northern chamber of tomb 315/2019 is of special value, since it includes numerous golden items found undisturbed on woman’s neck and chest. They are divided into two sets: elements of underclothing/dress collar and strapping of outer cloth ing (cloak or cape) collar. Very good preservation of this decoration complex allows us to reconstruct the specific features of the clothing style. Golden elements in decorations of Hun nic Age women’s clothing are most likely of Bosporan origin. They are close to ceremonial articles made of golden and silver foil, which imitated luxurious belt fittings and coins in funeral rites of Late Antique period. The Phanagorian materials suggest that the women’s clothing decorated with golden plaques was widespread in the elite culture of the Migration Period in the Cimmerian Bosporos and could be tailor-made for funerals of noble and wealthy Bosporan townswomen of that time.

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Forstenpointner, Gerhard, Alfred Galik, and Gerald E. Weissengruber. "The zooarchaeology of cult. Perspectives and pitfalls of an experimental approach." In Bones, behaviour and belief. The osteological evidence as a source for Greek ritual practice. Swedish Institute at Athens, 2013. http://dx.doi.org/10.30549/actaath-4-55-17.

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A broad variety of ritual behaviours involve the killing and/or consumption of domestic as well as game animals, and are functionally assigned to most important social procedures and ceremonies such as religious worship, activities of public administration or funerary rites and very often also to subsistence-oriented sacrifice. Material remains indicative of these ceremonies reveal specific aspects of the ritual procedure, but their significance is always dependent on the degree of scrutiny that has been spent during archaeological excavation and more so in the analysis of the finds. Focusing on ritual patterns in Mediterranean antiquity, the remains of burnt offerings and agglomerations of caprine horn cores are attested frequently by the zooarchaeological record. Even when literary descriptions of all of these sacrificial activities are available, obvious uncertainties about the actual procedure of burning meria and osphys and of the consecration of goat horns made experimental efforts necessary. Experimental approaches characterize a well established methodological tradition in archaeological and historical research, not only enhancing our understanding of poorly handed down evidence of ancient life, but also allowing the feasibility of reconstructive suggestions to be judged. On the other hand, obtaining evidence by means of experimental studies always has to take into account potential and maybe biasing phenomena of convergence. Talking in terms of evolutionary biology, the phenotypically similar appearance of archaeological findings and experimental results has to be understood as the outcome of two distinctly evolved and necessarily different processes.

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Алексеева, Е. М. "Anthropomorphic ‘tombstones’ of the Gorgippia necropolis." In Древности Боспора. Crossref, 2018. http://dx.doi.org/10.25681/iaras.2018.978-5-94375-250-6.9-23.

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Traditionally, anthropomorphic sculptures from the necropolis of the ancient city of Gorgippia are flattened half-shapes without detailed face and body contours, merely trunks and heads. In the Northern Black Sea region such monuments are characteristic of the IV–II centuries BC, but some date back to the first centuries of the Common Era. There is a reason to believe that they were used for ceremonial purposes rather than as markers of particular burial grounds or gravestones in the conventional meaning. Faceless half-shapes in Greek necropolises are associated with rites of the worship of Persephone, who dies (as represented by faceless sculptures) and then resurrects (by sculptures with painted faces) as seasons change. They could be used like special posts – ‘cippi’ – for marking sacred places within necropolises with libations and sacrifices in honor of gods with chthonic properties. Such incarnations are observed in Persephone (Kore), Demeter, Aphrodite, Artemis and their male counterparts – Dionysus, Hercules, Hermes, Eros. Epitaphs and carved scenes related to traditions of the funeral ritual on the anthropomorphic objects turned them into tombstones dedicated to specific deceased individuals.

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Lenyungo, Zhanna. "FUNERAL CEREMONIES OF OLD-BELIEVERS OF TRANSBAIKALIA." In 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018h/61/s09.022.

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Рукавишникова, И. В., and Д. В. Бейлин. "FUNERAL RITES OF THE “ALEXANDRIAN ROCKS” BURIAL GROUND." In Hypanis. Труды отдела классической археологии ИА РАН. Crossref, 2023. http://dx.doi.org/10.25681/iaras.2021.978-5-94375-350-3.171-192.

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Основу статьи составили материалы, полученные в результате исследования курганной группы «Александровские скалы 1», которая находилась к юго-западу от г. Керчи на территории Октябрьского сельского поселения (Ленинский район, Республика Крым). В полах двух курганов этой группы были открыты два непотревоженных участка некрополя римского времени, относящегося к укрепленному поселению «Городище 11 километр». Изученный раскопками некрополь может считаться эталонным грунтовым могильником ря - дового населения сельской территории Европейского Боспора. Могильник функционировал примерно на протяжении столетия. К погребениям первых веков н.э. относятся 103 погребения на участке кургана 1 и 137 погребений на участке кургана 2. Среди всех погребений зафиксированы лишь три, со - вершенных по обряду кремации, и одна кремационная яма. Погребальный обряд характеризуется как конструктивными особенностями погребального сооружения, так и наполнением внутреннего пространства могилы (погребальный инвентарь, погребальная пища). В статье представлены общие сведения об этих элементах погребального обряда в могильнике. В некрополе представлены разнообразные типы погребальных конструкций: грунтовые могилы с каменным плитовым перекрытием, уложенным на заплечики; подбойные могилы с каменным закладом; ящики, сложенные из известняковых плит; простые грунтовые ямы; каменный склеп с коротким дромосом; погребения в амфорах. Боль шинство погребений ориентировано в направлении с запада на восток, но некоторая их часть – по линии север–юг. Погребенные были положены вытянуто на спине, головой на восток. Большинство погребений индивидуальные. Поло-возрастная характеристика выборки погребенных соответствует нормальной популяции: мужчины, женщины, дети. Детские погребения совершены в могилах либо аналогичных по конструкции могилам взрослых (с перекрытием), либо в простых могильных ямах (без перекрытия). Практически все погребения содержат более или менее стандартный набор погребального инвентаря, который представлен различными бытовыми предметами из метал ла, глины и кости, глиняной и стеклянной посудой, светильниками, терракотовыми статуэтками, украшениями, орудиями труда, оружием, монетами. Статистический анализ предметов погребального инвентаря по категориям с учетом датировки комплексов и положения находок в могиле позволил описать «типовой» погребальный обряд рядового населения. Индивидуальные особенности обряда выявляются в отдельных его деталях. Изучение антропологического типа погребенных показывает определенную выбор ку популяции кавказионного типа. Тем не менее, во всех материалах некрополя поселения «Городище 11 километр» проявляется местный характер погребальных традиций с некоторыми чертами «варваризации», проявляющимися в составе инвентаря. В то же время, присутствие в погребениях монет, немногочисленные кремации, коллективное погребение в каменном склепе – говорят о рудиментах эллинской погребальной традиции в исследованном некрополе. The article is basing upon the results of the excavation of the burial ground ‘Alexandrian Rocks 1’ in Kerch (Crimea). In the sides of two barrows of this group two undisturbed plots of the Roman tine necropolis have been found relating to the fortified settlement ‘Gorodistche 11 km’. The investigated necropolis can be regarded a typical burial ground for ordinary rural inhabitants of European Bosporos. It functioned for about a hundred years. To the burials of the 1st century A. D. belong 103 graves of barrow 1 and 137 graves of barrow 2. Among them there are only three containing cremated bones and one cremation pit. The funeral rites are determines by the constructive features of the graves as well as the filling of their inner space (grave goods, food). The article contains general information concerning these funeral rites. There are different types of grave constructions present at the necropolis: ground pits covered with stone slabs, graves with side niches blocked with stones, boxes constructed of limestone slabs, simple ground pits, stone crypts with short dromoi, burials in amphorae. Most of the burials are arranged from West to East, but some of them – along the North–South line. The corpses lay on their backs, heads to the East. Most of the burials are individual. The gender and age selection corresponds to a normal population: men, women and children. Child burials are made either in graves, similar to the adult ones, or in simple unroofed grave pits. Almost all burials contain more or less standard sets of grave goods, different objects of metal, clay or bone, clay and glass vessels, lamps, terracotta figurines, decorations and instruments, arms and coins. The statistic analysis of the grave goods, taking into account their dating and the position of objects in graves allows to describe a typical set of funeral rites of the commoners. The individual features of the rites are revealed in their specific details. The anthropological type of the buried demonstrates the selection of the Caucasian type population. At the same time all materials from the necropolis of ‘Gorodistche 11 km’ reveal local features in funeral rites with certain marks of ‘barbarization’ in the sets of the grave goods. On the other hand the presence of coins, very few cremated bodies, a collective burial in a stone crypt tell of the rudiments of Hellenic traditions.

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Lu, Kaihui. "Historical Changes of Traditional Funeral Rites of the Yi Nationality." In Proceedings of the International Conference on Contemporary Education, Social Sciences and Ecological Studies (CESSES 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/cesses-18.2018.167.

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Matbabaev, B. Kh, and K. B. Khoshimov. "On the peculiarities of the funeral rites in Early Medieval Ferghana." In Евразия в энеолите - раннем средневековье (инновации, контакты, трансляции идей и технологий). Санкт-Петербург: Федеральное государственное бюджетное учреждение науки Институт истории материальной культуры Российской академии наук, 2022. http://dx.doi.org/10.31600/978-5-6047952-5-5.370-372.

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Cotoman, Carolina. "Funeral rituals reflected in the digital ethnographic archive." In Conferinţă ştiinţifică naţională "Salvgardarea şi conservarea digitală a patrimoniului etnografic din Republica Moldova". Institute of Cultural Heritage, Republic of Moldova, 2023. http://dx.doi.org/10.52603/9789975841856.07.

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This article will describe the sequences of the funeral ritual that have been presented in the reports of the multi-year ethnographic expeditions carried out by researchers and students. The objective of the research is to better understand the traditions and spiritual manifestations of the traditional man, of his relationship with his environment at a crucial moment in his life, analyzing different rites, observing what are the traditional popular beliefs related to death in that period. The materials that were presented to us confirm that conservative characteristics are still found in the investigated localities, the locals have managed to keep most of their customs as they were practiced by their ancestors.

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Rafikova, Yanina. "Stone anthropomorphic steles in the funeral rites of late Bronze age of Southern Trans-Urals." In ANCIENT NECROPOLISES — FUNERAL AND MEMORIAL RITUALISM, ARCHITECTURE AND PLANNING OF NECROPOLISES. Institute for the History of Material Culture Russian Academy of Sciences, 2018. http://dx.doi.org/10.31600/978-5-93572-816-8-40-50.

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С.В., Очеретина,, and Кабаев, Д.А. "THE NECROPOLIS OF THE ANCIENT TOWN OF VLADIMIR ON THE TERRITORY OF THE PATRIARCH’S GARDEN BASED ON THE RESULTS OF ARCHAEOLOGICAL RESEARCH IN 2016-2017." In Археология Владимиро-Суздальской земли. Crossref, 2021. http://dx.doi.org/10.25681/iaras.2021.978-5-94375-365-7.56-66.

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Статья освещает варианты погребального обряда городского некрополя древнего Владимира, обнаруженного и исследованного в ходе охранных археологических раскопок 2016-2017 гг. на территории учебного комплекса «Патриарший сад» г. Владимира. Могильник расположен на высоком мысу, образованном южным склоном левого берега р. Клязьма и склоном рельефной впадины, на которой находится сад. Древнее кладбище локализовано на площади не менее 1000 м². Захоронения располагались в три яруса. Поздние захоронения, зафиксированные в культурном слое, выполнены по христианскому погребальному обряду, их датировка - вторая половина XIII - XV в. Ранние захоронения XII - начала XIII в. выполнены в могильных ямах, впущенных в материк. В этих захоронениях при преобладании христианской обрядности встречены черты иных вариантов погребального обряда: захоронение в бересте, захоронение с ритуальным сосудом, захоронения иной пространственной ориентировки, кремация. Разнообразие элементов погребального обряда свидетельствует о сложном и продолжительном пути становления христианской погребальной обрядности. Вариативность погребального обряда представляет население древнего Владимира как общность выходцев с разных территорий, носивших различные культурные традиции. The article highlights the funeral ceremony options of the ancient Vladimir necropolis discovered and researched during the protective archaeological excavations in 20162017 on the territory of the educational complex “The Patriarch’s garden” in Vladimir. The burial ground is located on a high promontory formed by the southern slope of the left bank of the Klyazma river and the slope of the relief depression where the garden is situated. The ancient cemetery is located on an area of at least 1000 m. Burials were located in 3 tiers. Later burials recorded in the cultural layer are made according to the christian burial ritual, it is dated by the second half of the XIII-XVth centuries. Early burials (XII-early XIIIth centuries) were made in burial pits let into the mainland. There are features of other funeral rite variants with the predominance of christian rites in these burials: burial in birch bark, burial with a ritual vessel, burial of a different spatial orientation, cremation. The variety of the funeral rite elements indicates the complex and long path of Christian funeral rites formation. The funeral rite variation represents the population of ancient Vladimir as a community of people from different territories who had different cultural traditions

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