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1

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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7

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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9

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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Borkowska, Urszula. "The Funeral Ceremonies of the Polish Kings from the Fourteenth to the Eighteenth Centuries." Journal of Ecclesiastical History 36, no. 4 (October 1985): 513–34. http://dx.doi.org/10.1017/s0022046900043980.

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Coronations, grand royal entrances and the ceremonies of royal burials were public manifestations of the ‘sacra maiestas regia’. The Polish ceremonies had close parallels in other European monarchies, and also their own special features. The rites formed a symbolic drama with social and political overtones; they were needed to preserve order in the human community. Recent studies in this region have brought interesting results, especially when seen in a long perspective of time and with due contemplation of the mentality and attitudes behind the outward show.
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CHARLES-LAFORGE, Marie-Odile. "Rites et offrandes dans la religion domestique des Romains : quels témoignages sur l’utilisation de l’encens ?" Archimède. Archéologie et histoire ancienne Archimède n° 9 (December 2022): 46–58. http://dx.doi.org/10.47245/archimede.0009.ds1.05.

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Résumé Si l’encens trouve sa place dans la plupart des rites publics des religions de l’Antiquité, qu’en est-il sur le plan du culte privé chez les Romains ? Les auteurs anciens, notamment les poètes, évoquent fréquemment la libation du vin et l’offrande de l’encens qui interviennent avant le sacrifice proprement dit. Ceci se retrouve dans les témoignages iconographiques qui sont tout aussi indispensables que les témoignages littéraires pour l’analyse des rites. C’est pourquoi cette étude sera menée à partir des peintures de laraires et objets de culte découverts dans les maisons pompéiennes afin de déterminer quelle est la place accordée à l’encens dans les cérémonies du culte domestique mais aussi lors des rites funéraires. Nous devrions être à même de trouver des témoignages archéologiques de sa présence et d’en tirer des conclusions. Nous les enrichirons par une approche du domaine funéraire à Pompéi afin de compléter nos témoignages sur l’utilisation de l’encens lors des rites organisés par la famille. Abstract Title: Rites and offerings in the domestic religion of the Romans: what testimonies on the use of incense? If frankincense finds its place in most of the public rites of religions of Antiquity, what about the Romans’private worship ? Ancient authors, especially poets, frequently mention the libation of wine and the incense’s offering that occur before the sacrifice itself. Nevertheless, the sacrifices’ scenes don’t give them much importance whereas they are as indispensable as the literary testimonies for the rites’ analysis. Therefore, this study will be carried out from lararia paintings and cult objects discovered in Pompeian houses to determine the place given to incense in the ceremonies of domestic cult but also in funeral rites. We should be able to find archaeological evidence of its presence and draw conclusions. We will complete with an approach to the funerary field to look for evidence of incense use in the funeral in Pompeii.
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Romio, Silvia. "Denied funeral rituals in pandemic times." Human Remains and Violence 9, no. 1 (April 2023): 91–109. http://dx.doi.org/10.7227/hrv.9.1.6.

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The extremely high death rates in northern Italy during the 2020 COVID-19 pandemic called for exceptional rules and suspension of funeral practices and burial rites. Additionally, forms of collective burial, typical of a wartime scenario, and mechanical methods and timing were reintroduced into the handling of corpses. Although several academic studies have highlighted how the absence of funeral ceremonies and ‘dignified burials’ has caused prolonged and deep suffering for the mourners and for many of the caregivers and health workers, few have so far focused on funeral workers. This article focuses on the intimate, emotional and ethical experiences of a group of funeral workers in northern Italy who handled COVID corpses and had to take the place of the mourners at the time of burial. Through an anthropological analysis of their oral memories, this work attempts to analyse their expressions of discomfort, frustration, fear and suffering.
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Mundzir, Chaerul, Muhammad Arif, and Abdul Syatar. "The Integration of Islam with the Local Culture of Tanete Kingdom (a Cultural Approach to the Historical Study)." KURIOSITAS: Media Komunikasi Sosial dan Keagamaan 14, no. 2 (December 22, 2021): 137–60. http://dx.doi.org/10.35905/kur.v14i2.2120.

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Tanete is one of the Bugis Kingdoms in South Sulawesi which has been established since the 16th century. This paper aims to explain the influence of Islamization on the socio-cultural life of the Tanete Kingdom in the 17th – 18th centuries. The process of Islamization which was started by King Tanete IX, named Petta Sugie, had an impact on two things, first, Islam was integrated in the elements of government with the existence of a saraq institution led by a Kalie. Second, the process of Islamization has an impact on initiation ceremonies or rites de passage. The changes were marked by the addition of Islamic elements and values in the birth-marriage-funeral rites
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Wimbodo Purnomo, Agustinus. "Ritual Brobosan Sebagai Penghormatan Terakhir dalam Liturgi Pemakaman Jawa-Kristiani." MELINTAS 33, no. 2 (July 13, 2018): 206–27. http://dx.doi.org/10.26593/mel.v33i2.2961.206-227.

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The Catholic Church provides occasions for funeral rites so as to illuminate the death of the faithful within the paschal mystery of Christ. The Church administers the funeral and offers prayers for its departing members to escort them to the afterlife. Funeral ceremonies are held to comfort the bereaved family, but also to strengthen the faith of the people. Therefore, the funeral ceremony could be seen as a pastoral means to foster the faith of the believers and at the same time to evangelise the gospel. Inculturation could be seen as a process to help the faithful experience God’s saving presence in the liturgy from their respective cultures. In this article, the author views the funeral of the faithful as an entrance for inculturation, bringing Christian liturgy towards the local culture, which in this paper is the Javanese culture, and vice versa. The Javanese culture has its own philosophy in escorting the departing souls through its rituals. This article attempts to integrate what has been a ritual of death in the Javanese culture, i. e. brobosan, which shows a gesture of giving respect to the departed, in the Catholic funeral liturgy, particularly in the last part of the rite.
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Rodrigues, Claudia. "Funerals, Opposition and Protest between France and Brazil in nineteenth century." Almanack, no. 9 (April 2015): 41–56. http://dx.doi.org/10.1590/2236-463320150904.

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Abstract This article seeks to establish some comparative points about the so-called "opposition funerals", in nineteenth-century in France and Brazil, from propositions presents in the innovative approach of Emmanuel Fureix proposals on the occasion of the Forum Magazine Almanack, occurred in 26/08/2014, which is shown here as article. In this work, Fureix analyzed the protest rites in France of the 1830s and 1840s and among them focused the funerals of Liberals that became ceremonial opposed to the government of the monarchist Restoration, giving new kinds of funeral rites. The dialogue with their proposals will seek to analyze the feasibility of reflecting on such opposition burials in nineteenth-century Brazil.
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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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Shchankina, L. N. "Похоронно-поминальные обряды татар-мишарей Мордовии в конце XIX – начале XXI вв. Funeral Ceremonies of the Tatars-Mishars of Mordovia in the Late 19th – Early 21st Centuries." Вестник антропологии (Herald of Anthropology), no. 2023 №2 (June 1, 2023): 169–83. http://dx.doi.org/10.33876/2311-0546/2023-2/169-183.

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В фокусе исследования — похоронно‑поминальные обряды татарского населения Мордовии конца XIX — начала XXI вв. Необходимо отметить, что с середины XX в. по настоящее время их изучение не велось. В связи с этим анализ материала, собранного автором в ходе полевых изысканий в 2002–2005, 2008 и 2021 гг. на территории проживания представителей названного народа в Республике Мордовия, несомненно, будет востребован не только этнографами, но и всеми, кто интересуется традиционной культурой татар‑мишарей. Исследование осуществлялось общепринятыми методами этнографической науки: полевого наблюдения, опроса информантов и фотофиксации. Особое внимание уделено работам ученых Казанского университета (Р. Г. Мухамедова, Р. К. Уразманова), посвященным рассматриваемой проблеме. Охарактеризованы главные элементы похоронной обрядности: основные этапы (допогребальные, погребальные и поминальные обряды), участники, некоторые трансформации ритуала, а также следствия культурного взаимодействия татар‑мишарей с иноэтничными соседями, в частности с мордвой. Обоснован тезис о том, что похороны, поминки и траур до сих пор занимают важное место в семейной и общественной жизни татар‑мишарей Мордовии. Данный комплекс обычаев и обрядов имеет преимущественно исламский характер и близок обрядам других тюркских народов. Общность черт проявляется в представлениях о душе, смерти и загробном мире, в конструкциях и оформлении могил, наличии савана и погребальных носилок, в ритуалах прощания с покойным и выноса его из дома, в порядке поминовений. The focus of the study is the funeral and memorial rites of the Tatar population of Mordovia of the late 19th — early 21st centuries. It should be noted that they were last studied in the middle of the 20th century. In this regard, the analysis of the material collected by the author during field surveys in 2002–2005, 2008 and 2021 on the territory of residence of this ethnic group in the Republic of Mordovia will undoubtedly be in demand not only among ethnographers, but also among everyone interested in the traditional culture of the Tatars‑Mishars. The study was based on the commonly used methods of ethnographic science: field observation, surveys and photo recording. Particular attention was paid to the work of scientists of Kazan University (R. G. Mukhamedov, R. K. Urazmanov) devoted to the studied problem. The article describes the main elements of the funeral rite: the main stages (pre‑funeral, funeral and memorial rites), the participants, some transformations of the ritual, and the consequences of the cultural interaction of the Tartars‑Mishars with the neighboring ethnic groups, in particular with the Mordovians. The results confirm that the funeral, memorial and mourning still occupy an important place in the family and social life of the Tatars‑Mishars of Mordovia. This complex of customs and rites is mainly Islamic in nature and is close to the rites of other Turkic peoples. The similarity is manifested in ideas about the soul, death and the afterlife, in the design of graves, the presence of a savan and a funeral stretcher, in the rituals of farewell to the deceased and taking them out of the house, in the order of remembrance.
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KIM, SUNG WOO. "Politico-economic Implications of the Confucius Funeral Rites and Ceremonies in the 18-19th Centuries." Institute of Korean Cultural Studies Yeungnam University 73 (December 30, 2019): 1–48. http://dx.doi.org/10.15186/ikc.2019.12.31.1.

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Devi, Dr S. Jayalaxmi, Dr Oinam Ranjit Singh, and Dr Th Mina Devi. "Mortuary Customs Of The Meiteis Of Manipur: A Historical Study." History Research Journal 5, no. 5 (September 26, 2019): 113–19. http://dx.doi.org/10.26643/hrj.v5i5.8051.

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The rites of passage are the rites and ceremonies that mark a critical transition in the life cycle of an individual from one status to another in a given society. It covers birth, marriage and death. Death is the last crisis in the lifecycle of an individual. Siba means death in local dialect. It is believed that when the soul leaves the body permanently the man dies. The paper is an attempt to throw light on death and related customs of the Meiteis. There were four kinds of funeral systems such as disposal of dead body in the wild place, in the fire, in the earth (burial) and into the water (river). Disposal of dead in the fire (cremation) in Meitei society commenced from the time of Naophangba. But, the practice of cremation was prevalent among the Chakpas from the very early times. In ancient times, dead body was exposed; the dead body was kept throwing about in the Sumang (the space in front of the house) in the Khangenpham and a bird called Uchek Ningthou Lai-oiba which took away the dead body to a river called Thangmukhong in Heirok. Usually, funeral rites were considered as unclean; therefore, the performers had to wash and cleanse their body. They believe in a future life and in the survival of the soul. The data are based on available primary and secondary sources.
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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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Ha, Daeryong. "Reconsidering the Auxiliary Burial Chambers of Silla Stone-piled Wooden Chamber Tombs." Korean Ancient Historical Society 121 (August 31, 2023): 97–132. http://dx.doi.org/10.18040/sgs.2023.121.97.

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According to the current chronology of the tombs of stone-piled wooden chamber tombs (SWCTs), it is widely acknowledged that the auxiliary burial chambers gradually disappear over time, and it is suggested that the uppermost elites had led the simplification of the tomb structure and the reduction of burial items. Although this decline of ostentatious funerary rites implies that a fundamental change has occurred in the mortuary practices of Silla, its process has not been specifically examined. In order to overcome this, in this paper, 2,631 earthenware excavated from 39 SWCTs (17 with auxiliary burial chambers) were analyzed to find out patterns of gravegoods. The result suggests that the two types of tombs were constructed under very different contexts and intentions for funeral ceremonies due to the differences in the types and proportion of potteries. If we view this as a temporal change, it can only be interpreted as a result of rejecting the change led by the uppermost elites, as there sure are the tombs with auxiliary burial chambers of low class in late period. However, this is very unlikely given the structure of Silla society at the time, which was evolving into a Golpum system(골품제도), the normative aspects of funeral rites. Hence it is possible that the auxiliary burial chambers existed for almost the entire period. Therefore, an alternative is suggested that the two types of SWCTs(ones with auxiliary burial chambers and ones without those) were graves of people with different personhood, for example, gender.
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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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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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Mokshina, Elena N., and Mikhail I. Svyatkin. "Religious Rites and Holidays of Mordovian-Erzya, Related to Housing and Economic Buildings." Humanitarian: actual problems of the humanities and education 20, no. 2 (August 20, 2020): 145–53. http://dx.doi.org/10.15507/2078-9823.050.020.202002.145-153.

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Introduction. The article discusses the religious rites and holidays of the Mordovian-Erzya associated with housing and outbuildings. The venue for a large number of them was the house (kudo). Currently, many of these traditions have been lost or transformed under the influence of Christianity. The authors pay attention to the relics of the ordinary culture of the Mordva-Erzya surviving at the present stage. Materials and Methods. The research is based on traditional methods of ethnographic science, such as field observation, questioning and interviews, and an integrated approach. Of the methods of historical science, comparative-historical, historical-genetic, problem-chronological, structural-system were used. Among the general scientific research methods, logical, descriptive-narrative, generalization, classification and systematization were involved. To achieve the results of the study, we mainly used materials collected by the authors during field surveys conducted in Erzya-Mordovian villages. Results and Discussion. In the traditional rituals of the Mordovian-Erzya, housing and outbuildings play an important role. They are not only the venue for many ceremonies and festivals, but also have their divine patrons, so people have endowed many buildings with sacred and magical properties. Structural and architectural details of the home have always tried to decorate. At the same time, the traditional decor bore a sacred and protective meaning. Since ancient times, Mordovian has been in contact with many peoples, which has affected its material and spiritual culture. Currently, many Mordovian-Erzya traditions have transformed, but have not completely disappeared. Co-stored, for example, are some wedding and, especially, funeral and memorial rites. The desire to bury and commemorate relatives according to the rules established in the popular milieu became the reason for the existence and passing on of this ritual to subsequent generations. Conclusion. Basically, the dwelling was the venue for maternity, wedding and funeral ceremonies. Therefore, the Mordovian-Erzya especially appreciated and protected her house (kudo) from evil spirits. On holidays, they sought to decorate the house, and ozks prayers were dedicated to the housekeepers, which often ended in offering them sacrificial food. Currently, many rituals and traditions are forgotten, others exist in a transformed form. However, housing and farm buildings play an important role in the life and culture of the Mordovian people.
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Galieva, Farida Gabdulkhaevna. "FINNO-UGRIC-TURKIC ETHNOCULTURAL COMMUNITY IN THE FUNERAL RITES OF THE BASHKIRS." Yearbook of Finno-Ugric Studies 14, no. 2 (June 29, 2020): 336–45. http://dx.doi.org/10.35634/2224-9443-2020-14-2-336-345.

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The article studies the different stages of formation and development of Bashkir funeral rites in the Ural-Volga region of the Finno-Ugric-Turkic community. The first stage (2000 BC - the first half of the first millennium AD) is characterized by the formation of the Finno-Ugric ethnic base of the population in the region, which maintained ties with neighboring Eastern regions and eventually expanded contacts with southern regions, including the areas of ancient Bashkir tribes. The author discusses examples reflecting the ethnic and cultural ties of Bashkir ancestors to the peoples of Siberia, the similarities of their mythological concepts, such as the ways of passing through cremation, burial ceremonies, ground-based burial and burial mounds, which is supported by the archaeological material. The second stage (early Bulgar, the period of Volga-Bulgaria and the Kazan Khaganate) is considered a Finno-Ugric-Turkic ethnocultural community. In different geographical areas Bashkir, Udmurt and Mari peoples used the same type of burial structures (log, wooden). In the third stage (the second half of the 16 century - beginning of the 20 century) the community of the peoples in question strengthened through the process of Islamization, Turkification, and the shift to a Bashkir ethnic identity of the Finno-Ugric population. In the fourth stage (Soviet and post-Soviet era), the momentum of the previous tendencies continued. The influence of Turkic neighbors reflected in the funeral rites of the "pagans" (orienting the faces of the buried to the East, grave niches). At the same time, Bashkirs maintained pre-Islamic customs, or rejected Sharia norms for practical reasons (grave niches were not built because the soil was too loose). The Soviet period also led to the emergence of a common layer of culture.
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Konan, Akissi Amandine, Bouhi Sylvestre Tchanbi, and Kando Amédée Soumahoro. "« Avant ce sont les coqs qui chantaient, Désormais les poules ont commencé à chanter. » La participation grandissante des femmes aux dépenses et aux rituels funéraires parmi les Gouro de Côte d'Ivoire." Mande Studies 24, no. 1 (2022): 157–73. http://dx.doi.org/10.2979/mnd.2022.a908474.

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Résumé: Cette contribution analyse les dépenses funéraires des femmes Gouro dans le Centre Ouest de la Côte d'Ivoire. Les ressources économiques provenant de la commercialisation de produits vivriers ont permis au leadership féminin associatif d'établir une relation de concurrence entre sexes aboutissant à la transgression de normes sociales et culturelles par des femmes désignées « femmes battantes » dans les espaces masculins. Leur prise de pouvoir se fonde sur les contributions financières aux funérailles qui étaient auparavant uniquement à la charge du groupe agnatique du défunt ou de la défunte. Cette étude examine les différentes formes de légitimation du repositionnement statutaire des femmes lors des cérémonies funéraires en pays Gouro. Pour ce faire, nous avons mobilisé l'ethnographie comme méthode d'observation et comme production de sens de la transformation des rapports de sexes à l'occasion des rites funéraires. ABSTRACT: This paper analyzes the funeral expenditures of Gouro women in west central Côte d'Ivoire. The economic resources derived from the commercialization of food products have created a competitive relationship between the sexes, leading to the transgression of social and cultural norms by women called "fighting women" in male spaces. Their empowerment is based on financial contributions to funerals that were previously the sole responsibility of the agnatic group. This study examines the different forms of legitimization of Gouro women's changing status in funeral ceremonies. To do so, we have relied on ethnography as a method of observation, and as a means of producing meaning about the transformation of gender relations.
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Konan, Akissi Amandine, Bouhi Sylvestre Tchanbi, and Kando Amédée Soumahoro. "« Avant ce sont les coqs qui chantaient, Désormais les poules ont commencé à chanter. » La participation grandissante des femmes aux dépenses et aux rituels funéraires parmi les Gouro de Côte d'Ivoire." Mande Studies 24, no. 1 (2022): 157–73. http://dx.doi.org/10.2979/mande.24.1.09.

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Résumé: Cette contribution analyse les dépenses funéraires des femmes Gouro dans le Centre Ouest de la Côte d'Ivoire. Les ressources économiques provenant de la commercialisation de produits vivriers ont permis au leadership féminin associatif d'établir une relation de concurrence entre sexes aboutissant à la transgression de normes sociales et culturelles par des femmes désignées « femmes battantes » dans les espaces masculins. Leur prise de pouvoir se fonde sur les contributions financières aux funérailles qui étaient auparavant uniquement à la charge du groupe agnatique du défunt ou de la défunte. Cette étude examine les différentes formes de légitimation du repositionnement statutaire des femmes lors des cérémonies funéraires en pays Gouro. Pour ce faire, nous avons mobilisé l'ethnographie comme méthode d'observation et comme production de sens de la transformation des rapports de sexes à l'occasion des rites funéraires. ABSTRACT: This paper analyzes the funeral expenditures of Gouro women in west central Côte d'Ivoire. The economic resources derived from the commercialization of food products have created a competitive relationship between the sexes, leading to the transgression of social and cultural norms by women called "fighting women" in male spaces. Their empowerment is based on financial contributions to funerals that were previously the sole responsibility of the agnatic group. This study examines the different forms of legitimization of Gouro women's changing status in funeral ceremonies. To do so, we have relied on ethnography as a method of observation, and as a means of producing meaning about the transformation of gender relations.
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Keidun, Irina B. "STRUCTURE AND ROLE OF THE RITE OF PASSAGE IN THE MOURNING CEREMONIES IN ANCIENT CHINA (FOLLOWING THE "LI JI" CONFUCIAN TREATISE)." Study of Religion, no. 1 (2019): 67–76. http://dx.doi.org/10.22250/2072-8662.2019.1.67-76.

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In each and every culture death is regarded as the most important event during the course of a person’s lifetime. The living were obliged to strictly follow the rules, governing the funeral and mourning rites in order to safeguard the passage of the deceased into the “other” world. On top of that, abiding regulations helped to neutralize the danger that appeared during the transit period and was a result of an interaction between life and death, it also helped society to restore its balance and to make sure it can peacefully continue its existence.Confucian culture too placed a big emphasis on the matters regarding the burial of the deceased and the following mourning after them. The “Li ji” canonical treatise, composed in the I century BC, contains a lot of various instructions regarding the mourning rites. These regulations, analyzed in the paradigm of concept of the rite of passage by A. van Gennep, allow to conclude that the mourning rite of ancient China does in general breaks down into the same stages as the other ceremonies of passage.
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Yang, Ae-ran, and Byung-hwa Yun. "A Study of Funerals and Bier in the Joseon Dynasty." Association for International Tea Culture 31 (March 29, 2016): 1–20. http://dx.doi.org/10.21483/qwoaud.31..201603.83.

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As men are finite beings, death is unavoidable. It is an extremely personal phenomenon that cannot be substituted by anyone and no one can come back once deceased. Therefore, people perform rituals to console the fear or sadness of the deceased and overcome the mourning of the living. Korea was influenced by China and performed various rites for the four ceremonial occasions of the Confucian customs, which are the coming of age, wedding, funeral, and ancestral rituals. Among them, the funeral was considered the courtesy for the deceased and the basics of familial devotion for the good fortune of oneself and his descendants. As a funeral involved many steps, it required various funeral supplies and the most important supply was the bier to transport the deceased to the burial site. As funeral rites were complicated and took a long time, there were various supplies used. The bier, which was used to transport the deceased to the burial site, had a very important value. The outside of bier took the form of a house and ornamented with various characters, animals, and plants. With the attachments such as Bangsangsi Mask and a shovel, the performers expressed their wish for the deceased to take a safe trip to the afterlife.
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Moon, Hyungong, and Brian D. Somers. "The Contents and Functions of the 49-Day Funeral Rites in Modern Korean Buddhism." Religions 14, no. 12 (November 29, 2023): 1482. http://dx.doi.org/10.3390/rel14121482.

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This article explores the history and procedures of the 49-day Buddhist funeral ceremony, which functions as a ritual for the dead and a healing tool for the bereaved. The significance of this ceremony has its origins in The Treatise of the Great Commentary of the Abhidharma (아비달마대비바사론, 阿毘達磨大毘婆沙論) and The Sūtra of the Fundamental Vows of the Bodhisattva Kṣitigarbha (지장보살본원경, 地藏菩薩本願經). While this 49-day ceremony has been practiced in Korea for centuries, it was overshadowed by Confucian-style funerals, which were predominant during the Joseon dynasty. Since the end of the Joseon dynasty, Buddhism and Buddhist practices, including the 49-day funeral ceremony, emerged in Korea and continue to be practiced with frequency today. This article maintains that these rituals have two primary purposes. The first is to aid the departed in a successful rebirth. The second is to help the bereaved cope with their loss, which often includes various forms of psychological distress. After introducing the 49-day ceremony as it is currently practiced in Korea, this article shifts its focus to delve deeper into the ceremony’s potential for healing. We will first examine the psychological healing elements that this ceremony offers, followed by considerations related to the grieving process, both within and outside of a Buddhist context.
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Putra, Ahmad Suthami, Pawennari Hijjang, and Mahmud Tang. "Ethnic Value in Toraja’s Social Ritual: Cultural Education Perspective." Journal La Edusci 4, no. 5 (January 3, 2024): 444–51. http://dx.doi.org/10.37899/journallaedusci.v4i5.1010.

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This article focuses on the examination of traditional burial rituals within the Toraja tribe. It compares the execution of funeral rites in the past, which were deemed customary, with those conducted in the late 1990s. By conducting a comparative analysis of the two ceremonies, it is anticipated that we may ascertain whether there has been any alteration in the execution of the ritual. According to Durkheim, the notion of the holy appears to be a genuine aspect of religious beliefs and practices in religious events. Religious individuals, when closely observed, distinguish between two distinct realms: the sacred realm and the profane realm. Sacred entities are consistently seen as superior, possessing great power, prohibited from engaging in regular interactions, and deserving of utmost reverence. Conversely, profane entities are mundane, unremarkable, and pertain to practical routines of everyday existence.
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AÇA, Mustafa, and Mehmet Ali YOLCU. "THE EFFECTS OF MODERN POLITICAL MOVEMENTS ON CULTURAL IDENTITY: THE CASE OF RITES OF PASSAGE IN TÜRKİYE." Avrasya Uluslararası Araştırmalar Dergisi 11, no. 37 (December 8, 2023): 332–53. http://dx.doi.org/10.33692/avrasyad.1402072.

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An analogy is often established between the concepts of cultural change and cultural transformation. The forms represented by innovations that allow a concrete follow-up of culture in folk life can arise through change and transformation. The connection established between these two concepts is limited to new representation forms. Apart from this limited cooperation, cultural change often takes place in a balanced and harmonious manner without any obligations. Cultural transformation refers to a fragile process in which the individual or the community is forced to accept, often through the manipulation of the powerful, the elements such as history, origins, and sense of belonging in order to create an identity. Political identities and ideologies that affect the natural course of social and cultural change in Turkish sociology and culture have become dominant since the 2000s. The rich diversity of birth, marriage and funeral ceremonies contains important findings for understanding the arguments that affect the transformation of folk life and culture. This article discusses the impact of Islamist and secular ideologies and groups on the structural and functional transformations observed in rites of passage in Turkish folk life. The study argues that the roles of conflicting socio-political identities in the processes of reinterpretation and representation of folkloric knowledge are more pronounced than in the past. Data obtained with ethnographic research techniques also support this claim. The qualitative field research was conducted within the constraints of ritualistic traditional ceremonies of birth, marriage and death in urban and rural communities in western Türkiye.
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Akhmetova, I. "The role of women in Kazakh and Turkish death rituals." Bulletin of the L.N. Gumilyov Eurasian National University. Historical Sciences. Philosophy. Religion Series 145, no. 4 (2023): 193–204. http://dx.doi.org/10.32523/2616-7255-2023-145-4-193-204.

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This article embarks on a comparative journey into the distinctive death rites and rituals observed within the Kazakh and Turkish cultural landscapes. By illuminating the remarkable parallels and divergences that characterize these two societies, it provides a unique insight into the profound ways in which death is understood, celebrated, and mourned. The article investigates cultural, historical, and religious influences that have shaped the death rituals of both Kazakh and Turkish communities. It delves into the symbolic elements, funeral ceremonies, burial practices, and commemorative traditions that define these cultures’ approaches to death and the afterlife. Furthermore, this study examines the evolution of death rites in these societies, exploring how factors such as modernization, globalization, and shifting religious beliefs have influenced these age-old practices. It also considers the roles of gender, family structures, and community involvement in these rituals. By comparing these two cultures, the article aims to shed light on the unique ways in which the Kazakh and Turkish communities have preserved their cultural identities while adapting to the challenges of the contemporary world. The interplay between tradition and innovation within these death rites underscores the resilience and adaptability of these rich cultural heritages. Ultimately, this article not only offers a cross-cultural understanding of death rites and rituals but also provides a glimpse into the enduring significance of these practices in maintaining the social fabric and spiritual well-being of Kazakh and Turkish communities. It highlights the importance of cultural preservation in a globalized world and the enduring connection between people and their traditions, even in the face of changing times
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Boehmer, Elleke. "Chinua Achebe: A Tribute." PMLA/Publications of the Modern Language Association of America 129, no. 2 (March 2014): 237–40. http://dx.doi.org/10.1632/pmla.2014.129.2.237.

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If it is true that legends never die but only grow and transmogrify, then the death of the African literary giant Chinua Achebe, at the age of eighty-two, on 21 March 2013, will do nothing to dim his assured status as one of the most important writers of the twentieth century. Two months after his death, he was buried in his hometown, Ogidi, in the state of Anambra, Nigeria, after a week of funeral rites in the national and state capitals, as well as at Nsukka University, where he worked as an academic in the early 1970s. The ceremonies marked Nigeria's sense that here was a writer whose vision had shaped not only the nation's understanding of itself but also, and as profoundly, anglophone world letters. In 2007 these contributions were justly acknowledged with the award to Achebe of the Man Booker International Prize, which recognizes the full trajectory of a writer's career and achievements.
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Akimova, Elvira, and Tatiana Mochalova. "Dialect Names of Holidays and Rituals as a Reflection of the Cultural and Historical Traditions of the Russian People." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 2. Jazykoznanije, no. 1 (April 2021): 17–31. http://dx.doi.org/10.15688/jvolsu2.2021.1.2.

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The article studies lexical and phraseological units nominating holidays and ceremonies in Russian dialects, which are spoken on the territory of the Republic of Mordovia. The specificity of nominative processes associated with the naming of a fact that is significant from linguistic and cultural point of view, is determined. The research is carried out on the material taken from the Dictionary of Russian dialects on the territory of the Republic of Mordovia. It has been found that in Russian dialects, the names of religious holidays, which are dedicated to the most revered saints, or the holidays related to a certain time of the year, are actively used. The surviving holidays reproduce elements of the most ancient customs associated with the worship of human deities, the cult of vegetation, water and fire, which magical powers were attributed to. The names of rituals represent a special layer in the dialect corpus. The most illustrative represented are the funeral rite and the rite of baptism. All these rituals are of great importance in the life of the people, since they symbolize a change in the status of a person, his transition from one state to another. The nominations of different phases of wedding ceremony are noted to be most numerous, while funeral and baptizing rites are less representative. The study showed that the names of holidays and rituals in Russian folk dialects reflect cultural and historical traditions, beliefs, customs of representatives of a territorially closed society. They perform peculiar means of representing the ethnic and cultural consciousness of the people.
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Lee, Seung-Min. "Ceremonial Characteristics of Funeral rites and Succession to the Throne(嗣位) of Goryeo Kings." Journal of Korean Medieval History 73 (May 31, 2023): 217–49. http://dx.doi.org/10.35863/jkmh.73.7.

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Kou, Zishi. "The Exploration of Lingyang Ceremony in Contemporary Gansu, China." Lecture Notes in Education Psychology and Public Media 47, no. 1 (April 3, 2024): 154–59. http://dx.doi.org/10.54254/2753-7048/47/20240913.

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This article delves into the "Lingyang" ceremony, a revered ancestral veneration ritual within Gansu's funeral culture in Northwest China. "Ling" meaning "receive" and "Yang" referring to "sheep," encapsulates the ritual's essence of using animals to bridge the spiritual and material worlds. The paper detailed the Lingyang ceremony's complicated practices, particularly in Jingyuan and Jingtai counties, highlighting its profound anthropological significance. The paper draws comparisons between the Lingyang ceremony in Gansu and the animal sacrifice rituals of Haitian Voodoo, highlighting the similarities in their use of animals as conduits between the material and spiritual worlds. Furthermore, the study explores the "Lingyang" ceremony's historical evolution against the backdrop of societal changes and examines its relevance in the modern context of globalization and modernization. This exploration not only deepens the understanding of Gansu's funeral rites but also engages in the broader conversation on the resilience of traditional customs in contemporary society. Through a detailed comparative analysis, the article offers insights into how such rituals adapt while retaining their core identity, reflecting the dynamic interplay between tradition and change.
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Jun, Hajin. "Protestant Rites and the Problem of Religious Difference in Colonial Korea." Journal of Korean Studies 25, no. 2 (October 1, 2020): 325–51. http://dx.doi.org/10.1215/07311613-8552005.

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Abstract Colonial Korean society was a crucible of ritual conflict and innovation. The confluence of Protestant expansion, Japanese colonization, and cultural nationalism during the early twentieth century brought sweeping changes to Korean ritual life, especially to the all-important Confucian rites of passage. This article examines print media discussions of Protestant rites from the late 1910s to the early 1930s to trace how religious difference emerged as a political problem for Korean cultural nationalists. Early on, Protestant missionaries had banned ancestral veneration and other folk customs while spreading liturgical (marriage and funerary) ceremonies, in an effort to inculcate orthodox doctrines among new believers. Converts’ rejection of indigenous Confucian rites in favor of their own practices, however, soon became the focal point of heated public debates. When Protestants condemned ancestral rites as idolatry, they maligned fellow Koreans as primitive. Meanwhile, the rapid proliferation of Western-style church weddings excessively disseminated religious practices. Above all, cultural nationalists grew alarmed at how faith communities threatened to splinter society, diverting Koreans away from national concerns toward sectarian interests. I argue that Protestant rites prompted nationalist intellectuals to grapple with the sacred and secular, ultimately producing a narrow vision of religion subsumed under the aegis of the nation.
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Королёва, С. Ю., and М. А. Тихонова. "Funeral and Memorial Rites and the Role of Ritual Specialists Among Russian-Yurlians." ТРАДИЦИОННАЯ КУЛЬТУРА 24, no. 1 (March 25, 2023): 110–21. http://dx.doi.org/10.26158/tk.2023.24.1.010.

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В статье на примере одной микролокальной традиции показано состояние похоронно-поминальной обрядности юрлинцев — этнографической группы русских, проживающих в коми-пермяцком окружении. Материалом послужили интервью с ритуальным специалистом с. Усть-Зула Пермского края и наблюдение домашнего поминовения в 2013 г. На обследованной территории сохраняются традиционные ритуалы и диалектная обрядовая терминология, архаичный пласт которых содержит семантику дороги на тот свет (сбор «котомочки» для умершего, проводы души и т.п.). Местная кухня включает блюда, вышедшие из повседневного рациона, но сохраняющие статус ритуальной пищи. Усложненный характер юрлинской обрядности делает востребованной фигуру ритуального специалиста — распорядителя, знатока традиционной обрядовой лирики и фольклоризованных поминальных молитв. Важную роль в обряде играют обращения к умершему, которые выстраиваются из формульных выражений, стилистически связанных с молитвами, заговорами, причетами; владение навыком такого разговора, как и комплексом жанров похоронно-поминального фольклора, является показателем мастерства сельского ритуального специалиста. Домашнее поминовение имеет четкую структуру, но является гибкой обрядовой формой, которая может адаптироваться к особым случаям и приобретать «многослойную» прагматику (просьба о прощении у умерших за нарушение ритуальной нормы, публичное покаяние, укрепление статуса ритуального специалиста и др.). This article considers the current state of funeral and memorial rites of the Yurlians, a group of Russians living in the Komi-Permyak area. It describes traditions of the village of Ust-Zula in the Perm region, and is based on interviews with ritual specialists and the observation of home memorial services carried out in 2013. In the territory under investigation, traditional rites and ritual terminology in dialect are well preserved. The archaic linguistic stratum includes the semantics of a road to another world (packing a “bag” for the deceased, seeing the soul out, etc.). Yurlian cuisine contains dishes that have gone out of everyday use but have the status of ritual food. The complicated character of the Yurlian ritual creates a need for a ritual specialist. This is a kind of manager, a connoisseur of traditional ceremonial lyrics and folklorized funeral prayers. An important role in the ceremony is played by conversation with the deceased, which can be built up from formulaic expressions stylistically related to prayers, spells, and laments. Skill in leading such conversations, as well as in other genres of funeral folklore, is part of the “professional mastery” of a rural ritual specialist. Home memorial rite has a stable structure, but it turns out to be a flexible ritual form that can adapt to special cases and acquire “multi-layered” pragmatics (asking for forgiveness from the deceased, for public repentance, strengthening the status of a ritual specialist, etc.).
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Burghardt, M. "SOCIAL STRATIFICATION OF FOREST-STEPPE POPULATION OF THE LEFT-BANK OF THE DNIEPERLAND DURING THE CLASSICAL SCYTHIA (the 2nd half of 6th—4th/3rd century BC)." Archaeology and Early History of Ukraine 41, no. 4 (April 24, 2021): 11–26. http://dx.doi.org/10.37445/adiu.2021.04.01.

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The main goal of the article was to present a new method of analysing and interpreting the role of selected aspects of funerary rites in reconstructing the social structure of the inhabitants of the forest-steppe areas of the left-bank Dnieperland between the 2nd half of the 6th and 4th/3rd century BC. The source database for this paper consists of 247 grave complexes. In the first stage of research, an attempt was made to determine which elements of the mortuary practices could be regarded as a reliable source for social analysis. The evaluation was based on the previous publications on the matter, historic sources (The Histories of Herodotus), and new observations concerning funerary customs of the analysed societies. It was concluded that the most reliable indicator of the position of a deceased in a social hierarchy is the amount of effort (energy expenditure) devoted by mourners to build a grave structure and organize funeral ceremonies. The the amount of work needed to construct a funerary complex can be deduced from the size and complexity of a grave and a burial mound, as well as «richness» and diversity of grave goods. In some cases, presence, or absence, of selected mortuary practices (such as accompanying horse and human burials) could also be useful. The aim of the second stage of the analysis was to propose a new classification of the funerary complexes of the studied communities. The method of systematization was based on a theoretical framework of the processual archaeology and review of written historical sources. Grave complexes were classified using statistical methods (multivariate data analysis). The evaluations resulted in identifying various classes of graves, which can be assigned to individuals occupying a specific place in social structure. One of the most important characteristics of the obtained classification of grave complexes is its hierarchical organization — the subsequent classes could be characterized by decreasing energy expenditure devoted to constructing a grave, and increasingly «poorer» grave goods.
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42

HASHEMIPOUR, Saman, and . "Reinventing a Folk Hero in Yashar Kemal’s Epic Novel, Memed, My Hawk." International Journal of Engineering & Technology 7, no. 2.20 (April 18, 2018): 342. http://dx.doi.org/10.14419/ijet.v7i2.20.16730.

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A millennium after the Day of Ashura, Yashar Kemal’s folk hero, Memed, rises against another atrocious dynastic ruler. Husayn Ibn Ali, the grandson of Muhammad, the prophet of Islam, was killed and beheaded in the Battle of Karbala in 680 AD to end a caliphate, taking full account of claiming his life. Annually, Shiite and Alevi Muslims hold funeral ceremonies worldwide for his martyrdom on certain days to remember their liberty, as Memed’s compatriots, the villagers of Değirmenoluk in Yashar Kemal’s epic masterpiece, Memed, My Hawk do. Heroes do not accept injustice, but right all wrongs at all costs. Die or live as a hero, people compose ballads of protagonist’s heroism and consider their liberators as holy figures.
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윤무학. "The Comparison between “the Book of Etiquette and Ceremonial” and the Hundred Schools of the Contents about Funeral Rites." JOURNAL OF KOREAN PHILOSOPHICAL HISTORY ll, no. 59 (November 2018): 215–40. http://dx.doi.org/10.35504/kph.2018..59.008.

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44

Rothstein, Mikael. "The Significance of Rituals in Scientology: A Brief Overview and a Few Examples." Numen 63, no. 1 (January 13, 2016): 54–70. http://dx.doi.org/10.1163/15685276-12341408.

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Scientology’s rituals may be divided into four categories, which are all mentioned in this article: 1) rituals aimed at the spiritual transformation of the individual, most profoundly the auditing procedure; 2) collective, very often calendrical ceremonies, usually termed “Events,” where the community of Scientologists, the organization itself, and its exalted founder are celebrated; 3) rites of passage such as weddings, namings, and funerals; and 4) services that to some extent (and probably strategically) emulate their Christian counterparts. In this article the focus is on the auditing procedure and “Events,” with a special emphasis on L. Ron Hubbard’s obsequies in 1986. On the basis of ritual analysis, it is argued that Scientology, apart from the proclaimed ambition of liberating the entrapped soul (thetan), is best understood as a devotional cult aimed at revering the mythologized founder of the organization.1
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45

Balabeikina, Olga. "The problem of assessing the religious composition and level of religiosity of the population of countries and regions." Vestnik instituta sotziologii 15, no. 2 (June 28, 2024): 28–45. http://dx.doi.org/10.19181/vis.2024.15.2.3.

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The article identifies the main problems of the theory and practice of collecting empirical data, on the basis of which one can build objective judgments about the level of religiosity of the population and its religious composition. The advantages and disadvantages of a sociological survey, population census data, and official data provided by religious organisations as sources of this type of information are considered. The Evangelical Lutheran Church of Denmark (ELCD) is chosen as an example. It is considered by the author as a constructive example of a majoritarian religious organisation, reflecting over the dynamics of several decades quantitative data on the number of adherents and the degree of activity of their religiously determined behaviour. In the regional aspect quantitative data on the absolute and relative number of participants in religious ceremonies, on the registration of births, marriages and deaths, etc. are reflected. Information on the number of baptisms, confirmations, weddings, funeral services is provided at the level of individual dioceses of church-administrative units at the regional level. Based on the obtained results, territorial differences in the level of religiosity of Danish residents are recorded. The minimum indicators characterise the capital region with a high share of migrants – representatives of non-traditional cultures in the population structure. At the same time, the high degree of religious activity of ELCD adherents distinguishes the territories of mainland Denmark remote from the administrative center (Viborg, Aalborg, Ribe). The results of the analysis of initial data concerning the total number and share of baptisms, confirmations, church marriages and funeral rites performed in the ELCD in recent years confirm the general secular trends characteristic of the population of Western and Northern European, primarily traditionally Protestant countries. Official statistical databases of religious organisations, recording both membership in them and participation in religious sacraments and rituals, are positioned as the most representative source of initial information for solving the problem of identifying the religious structure of the population and determining the level of its religiosity. The considered example of collecting and processing information is effective, but at the national and regional levels it is implemented only in cases where the model of religious-state relations provides the appropriate tools.
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Li, San Yun. "The realities of Korean culture and The literary translation (using Park Kyongni’s novel "Daughters of pharmacist Kim" as an example)." NSU Vestnik. Series: Linguistics and Intercultural Communication 16, no. 3 (2018): 127–37. http://dx.doi.org/10.25205/1818-7935-2018-16-3-127-137.

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Famous South Korean writer Park Kyongni’s novel «Daughters of Pharmacist Kim» covers the period from the end of the 19th century to the beginning of the 20th century which was tragic for Korean people and their social norms because of the Japanese occupation. It depicts particularly the religious beliefs of Korean people, the relationships in the society and the family, the role of the woman, and the daily life of people of different social groups (aristocrats, the wealthy, servants). The objective of this article is to critically analyze the translation of the novel that touches upon many phenomena exotic for most Russian readers, such as the national identity of Korean culture or the material and spiritual life of Korean society. The comparison of the Korean and the Russian texts shows that the translation of some ethnographic realia does not quite match the original. For example, some words related to the following phenomena are translated incorrectly: Korean traditional underfloor heating (ondol), superstitions, Koreans’ religious beliefs and their perception of ancestors’ spirits, supernatural forces, mourning ceremonies, and attire worn to a funeral. In addition to believing in ancestors’ spirits, Koreans also believed in prophecies. For example, children of someone who died of arsenic poisoning were believed to be destined to leave no male offspring. This prophecy comes true in the novel: Pharmacist Kim’s first son dies in childhood and six daughters are born afterwards. Koreans paid special attention to shamans and believed in their supernatural essence. To this day, Koreans’ religious beliefs dating back to ancient times and various folk beliefs peacefully coexist with other world religions. In modern South Korea, people still observe customs and traditions related to funeral rites and wakes, they fear and revere the spirits of the dead, and perform «feeding ancestors’ spirits» ceremonies twice a year on certain days chosen according to the lunar calendar. In addition to the shortcomings of the Russian translation described above, some dialectal items of the Southern province Kyungsan-do are translated incorrectly, and so are occasionally rendered the rules of the traditional verbal etiquette. It may be considered as a gross error because the latter are anchored in the very essence of Korean language and make up an important part of Korean mentality. Conclusion. So, this analysis of conveying background information through Korean realia in the novel «Daughters of Pharmacist Kim» confirms the theorists’ conclusion that the translator must know background cultural information of the source text. Errors and flaws found in the translation of some ethnographic realia show that those errors and flaws are not likely to affect significantly the novel’s content or its artistic value. At the same time, the fictional quality of the novel is affected by the lack of translator’s knowledge of its dialectal peculiarities and some facts of non-material culture related to customs, elements of cult and public relations among Koreans. All of the above leads to the incorrect perception of some cultural realia of Korea described in the novel of Korean classic writer Park Kyongni.
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HALAICHUK, Volodymyr. "The Choice of Cattle Color in the Traditional Economy of Ukrainians Through the Prism of Spiritual Culture." Наукові зошити історичного факультету Львівського університету / Proceedings of History Faculty of Lviv University, no. 22 (July 14, 2022): 28–50. http://dx.doi.org/10.30970/fhi.2021.22.3678.

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The article highlights the traditional ideas of Ukrainians about the choice of cattle color that and clarifies the semantics of the use of animal hair in construction ceremonies. The study is based on both published and field ethnographic materials of the authors from Polissya, historical and ethnographic Volhynia, Boykivshchyna, Hutsulshchyna, Pokuttya. It is stated that sometimes the empirical approach was decisive in choosing the color of cattle. At the same time, Ukrainians were often guided by irrational motives, choosing cattle that were favorable for the economy: they sought the advice of a “healer”, took into account the “preferences” of the hobgoblin or its “color”, the color of the wеasеl or snake that lived on the housеhold. It is important that the wеasеl and the snake in many parts of Ukraine are also identified with the domestic spirit – the hobgoblin. As a rule, the best animals for breeding were those whose color corresponded to the hair color of the host, the color of the hobgoblin, the wеasеl, and/or the domestic snake. It was determined that the customs of “the construction start” and “entrance to a new house” played an important role in ensuring successful cattle breeding. In “construction start” the wool of some certain color was used as a “building sacrifice”. The interpretation of “zaklad” in the building as a symbolic sacrifice (which probably replaced the sacrifice directly by the animal) to the souls of the deceased is confirmed by the cases of identical use of wool in funeral rites. It was found out that the well-being of the farm and whether the owner would “keep” cattle of one color or another, Ukrainians associated with the assistance of the souls of the dead, including the hobgoblin.
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Somasundaram, Daya. "Suicide Bombers of Sri Lanka." Asian Journal of Social Science 38, no. 3 (2010): 416–41. http://dx.doi.org/10.1163/156853110x499954.

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AbstractThe phenomena of suicide bombers in Sri Lanka share some similarities with but also have some marked differences with what is seen in other parts of world today. Increasing discrimination, state humiliation and violence against the minority Tamils brought out a militancy and the phenomena of suicide bombers. The underlying socio-political and economical factors in the North and East of Sri Lanka that caused the militancy at the onset are examined. Some of these factors that were the cause of or consequent to the conflict include: extrajudicial killing of one or both parents or relations by the state; separations, destruction of home and belongings during the war; displacement; lack of adequate or nutritious food; ill health; economic difficulties; lack of access to education; not seeing any avenues for future employment and advancement; social and political oppression; and facing harassment, detention and death. At the same time, the Tamil militants have used various psychological methods to entice youth, children and women to join and become suicide bombers. Public displays of war paraphernalia, posters of fallen heroes, speeches and video, particularly in schools and community gatherings, heroic songs and stories, public funeral rites and annual remembrance ceremonies draw out feelings of patriotism and create a martyr cult. The religio-cultural context of the Tamils has provided meaning and symbols for the creation and maintenance of this cult, while the LTTE has provided the organisational capacity to train and indoctrinate a special elite as suicide bombers. Whether the crushing of the LTTE militarily by the state brings to an end the phenomena of suicide bombers or whether it will re-emerge in other forms if underlying grievances are not resolved remains to be seen.
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TU, Ming-Te. "禮的「俗化」與「宗教化」--以現代中國的婚禮與喪禮為例 台灣 高雄師範大學 杜明德/“Secularization” and “Religion” of Ceremony––Modern Chinese Wedding and Funeral." Asian Studies, no. 2 (September 25, 2012): 99–108. http://dx.doi.org/10.4312/as.2012.-16.2.99-108.

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摘要中國號為「禮義之邦」,「禮」對於中國人、家族、歷史、文化、政治發展等各方面都有深遠的影響。在傳統中國,「禮」的內涵包括貴族的飲食、婚姻、喪葬、祭祀等;而其傳播的型態,則主要透過儒家三《禮》經典及儒者講授,屬於貴族之學。但「禮」做為一般人民生活的規範準則,很早就出現「俗化」的現象,此在近現代中國人的婚禮儀式中甚為明顯。從另一個角度而言,「禮」的起源,與宗教相關;而宗教理論也可以彌補「禮」在形上思想的不足,因此,「禮」也可能出現「宗教化」的現象,此在近現代中國人的喪葬儀式中亦甚為明顯。本文將針對這兩個現象加以探討。關鍵字:禮、婚禮、喪禮、俗化、宗教化Although “etiquette” is the essence of traditional culture in China, due to the development of modern society, its perspective should include the requirement of human sympathy, transformation of objects, and the role or duty associated with one’s title so that an appropriate manner can be well maintained. The times have changed and if the traditional etiquette cannot follow the steps of civilization, it will be eliminated. Contemporary Chinese weddings have become popularized and funerals religionized; however, they cannot completely meet the expectations of the Confucianists, but rather follow the development of etiquette, while conforming to the principles underlying the legislation and implementation of the rules of etiquette. Furthermore, integration can be found in the phenomenon of popularized weddings and religionized funerals, fully making it obvious that religious behavior has combined with the local wedding ceremonies. Because of the influence of Taoism and Buddhism, local folklore characteristics can be seen in funeral rites. As a result, if the connotations of the etiquette are maintained, whether it is a popularized or religionized ceremony, such etiquette can still be accepted by the society.
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PYSKACH, Оlha. "Ehnolinguistic features of family rituals of Transcarpatians in M. Dochinets’s “Indents and treasures” collection." Linguistic and Conceptual Views of the World, no. 73 (1) (2023): 90–107. http://dx.doi.org/10.17721/2520-6397.2023.1.05.

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The paper examines the reproduction peculiarities of action, real-object and verbal elements of family rituals in the context of artistic style; the specifics of the artistic representation of the family rituals of Transcarpathians in connection with the personality of M. Dochynets himself as an implicit narrator has been traced; semantic and word-forming and etymological analysis of ceremonial names has been carried out as well. The family rituals of Transcarpathians are artistically reproduced in the short stories “Circus”, “Ant in Amber”, “Domestic Bird” (birth ceremony); “Black Angel”, “Wax Rings” (funeral rite); “Mother’s Bread” (wedding ceremony). Family rituals in M. Dochynets’s works are represented both through artistic images and the prism of philosophical, traditional folk and religious ideas of the author himself as an implicit narrator. The picture of his artistic world reproduces the peculiarities of the national Ukrainian worldview and world consideration. Action elements of family rites are most vividly reproduced, including washing and dressing of the deceased, night vigil near the deceased, wedding invitations, gift giving to the young, etc. In most of them, pagan and Christian traditions are closely intertwined, fixed in the mental consciousness of Transcarpathians. The specificity of the real-object plan of family rites in M. Dochynets’s novel is the reflection of mystical, symbolic features formed on the basis of mythical and religious ideas of the people. The verbal context of the family rituals of the analyzed collection is represented mainly by lexemes and occasionally by phrasemes. By origin, these are mostly Ukrainian proper names with Proto-Slavic roots and a few borrowings. Most of the ceremonial nominations are the words of Ukrainian origin used mostly in the literary language, with the exception of a few dialectical words (sváyba, krúzhmo, uprovíd, dérevúsche). Symbolic meaning is inherent in such names as soul, candle, cross, wax rings, etc.
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