Relevant bibliographies by topics / Mourning customs

Academic literature on the topic 'Mourning customs'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Mourning customs"

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Ahluwalia, Susan. "Worldwide mourning customs." Bereavement Care 22, no. 2 (June 2003): 30. http://dx.doi.org/10.1080/02682620308657575.

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Edwards, Thornton B. "Mourning customs in Greece." Folk Life - Journal of Ethnological Studies 33, no. 1 (January 1, 1994): 74–88. http://dx.doi.org/10.1179/043087794798238498.

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Epstein, Alex. "On the Mourning Customs of Elephants." Iowa Review 38, no. 2 (October 2008): 86. http://dx.doi.org/10.17077/0021-065x.6478.

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Yedidya, Asaf. "From Collective Shiva to a Fast for the Ages: Religious Initiatives to Commemorate and Mourn the Victims of the Holocaust, 1944–1951." Religions 13, no. 3 (March 11, 2022): 242. http://dx.doi.org/10.3390/rel13030242.

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Religious Jewish tradition has specific rituals for mourning the loss of a relative. They include receiving visitors during shiva, the recitation of the Kaddish in the first year, and the annual marking of the Yahrzeit. There are also customs for commemorating collective disasters. Foremost among them are the diminution of joy on specific dates, and setting permanent fast days. Towards the end of World War II, when the extent of the destruction became apparent, initiatives began around the world to process the collective mourning and to perpetuate the disaster in religious settings. Many survivors later joined these initiatives, seeking to establish new customs, out of a deep sense that this was an unprecedented calamity. The growing need to combine private and collective mourning stemmed from an awareness of the psychological and cultural power of private mourning customs. Proposals therefore included the observance of a community yahrzeit, a collective Jewish shiva, along with a fast for the ages. This article explores the initiatives undertaken between 1944 and 1951—the time when intensive processing was needed for the survivors and the relatives of those who had perished—discussing their motivations, unique characteristics, successes and failures, and the reasons for them.
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Gergely, Zoltán. "Mourning and Funeral Folk Songs in the Northern Part of the Transylvanian Plain." Studia Universitatis Babeş-Bolyai Musica 65, no. 2 (December 21, 2020): 237–48. http://dx.doi.org/10.24193/subbmusica.2020.2.15.

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"Mourning and the farewell from the young, unmarried deceased are such occasional folk customs, which have survived only in the memory of the older generations. In the northern part of the Transylvanian Plain the traditional singing repertoire consists of mourning and funeral songs – besides the songs of the sitting, performed from the hymnals. The presented examples of mourning songs in general have a formal structure, their performance is individual, while the funeral songs are sung in groups, occasionally accompanied by musicians. Keywords: Funeral, mourning, Transylvanian Plain "
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Levison, John. "THE ROMAN CHARACTER OF FUNERALS IN THE WRITINGS OF JOSEPHUS." Journal for the Study of Judaism 33, no. 3 (2002): 245–77. http://dx.doi.org/10.1163/157006302760257559.

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AbstractBecause Josephus consistently casts Jewish funerary customs in Roman hues, his contribution to our knowledge of Roman funerary practices is extensive. Three dimensions of his writings in particular evince taut alliances between Roman and Jewish funerals. The first is a précis of Jewish burial custom in Contra Apionem 2.205, in which Josephus portrays the Jewish constitution as one that eschews funerary excess—a characterization that mirrors Cicero's depiction of modest Roman burial custom in De legibus 2.59-64. The second is Josephus's transformation of the biblical portrait of David's mourning through the addition of numerous elements that are familiar principally from literary sources which depict Roman funerary custom. The third dimension is comprised of Josephus's descriptions of funerary opulence, which reach their pinnacle in Herodian funerals, whose customs and cortèges mirror the lavish obsequies of the Roman aristocracy.
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Bedikian, Sonia A. "The Death of Mourning: From Victorian Crepe to the Little Black Dress." OMEGA - Journal of Death and Dying 57, no. 1 (August 2008): 35–52. http://dx.doi.org/10.2190/om.57.1.c.

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Mourning is a natural response to loss. In the late eighteenth century and throughout the nineteenth century, in England and France, the bereaved was expected to follow a complex set of rules, particularly among the upper classes, with women more bound to adhere to these customs than men. Such customs involved wearing heavy, concealing, black costume and the use of black crepe veils. Special black caps and bonnets were worn with these ensembles. Widows were expected to wear these clothes up to four years after their loss to show their grief. Jewelry often made of dark black jet or the hair of the deceased was used. To remove the costume earlier was thought disrespectful to the deceased. Formal mourning culminated during the reign of Queen Victoria. Her prolonged grief over the death of her husband, Prince Albert, had much to do with the practice. During the succeeding Edwardian rule, the fashions began to be more functional and less restrictive, but the dress protocol for men and women, including that for the period of mourning, was still rigidly adhered to. When World War I began, many women joined the workforce. Most widows attempted to maintain the traditional conventions of mourning, but with an increase in the number of casualties, it became impractical for them to interrupt their work in order to observe the seclusion called for by formal mourning etiquette. Never had the code of mourning been less strictly applied than during this period. The mourning outfits of the time were modest and made of practical materials. Little jewelry and few other accessories were used. Certain aspects of traditional mourning were still followed, such as the use of jet beading, crepe trim, and widows' caps. However, the hemlines fell above the ankle, the veil was used to frame the face instead of cover it, and the v-neckline left the chest and neck bare. During the following decades, gradually the rules were relaxed further and it became acceptable for both sexes to dress in dark colors for up to a year after a death in the family.
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Gold, Joshua M. "Generating a Vocabulary of Mourning: Supporting Families Through the Process of Grief." Family Journal 28, no. 3 (June 2, 2020): 236–40. http://dx.doi.org/10.1177/1066480720929693.

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While grief and loss are common and universal life transitions, the language and customs of grieving differ based on the intersection of family practice and spiritual/religious affiliation. One aspect of cultural awareness and sensitivity to differing mourning processes may be the counselor’s awareness of meaningful verbiage and practice. This literature-based article will introduce family counselors to the differing nomenclature and practices of bereavement and offer implications for culturally relevant and sensitive counseling practice to support the family members’ mourning processes ( n = 80).
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Canham, Hugo. "Thanatopolitics and Fugitive Mourning in Pandemic Death." Social and Health Sciences 19, no. 1 (November 17, 2021): 1–17. http://dx.doi.org/10.25159/2957-3645/10329.

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COVID-19 has reminded us that death is not only inevitable but also, for those who are constructed as death bound, imminent and immanent. In this paper, I contend that this season of mass death has led to an intensified thanatopolitics where the state has sought to take over full control of corpses and the death world. This has major implications for how we order and relate to the African death world. Mourning and funeral rites are important sites of sociality for the processing of loss, ritual cleansing and renewal. The COVID-19 pandemic and the dramatic rise in deaths associated with it mean that mourning, rites, sociality and potential renewal are fundamentally disrupted. This disruption occurs because rituals and customs associated with how Africans honour and bury the dead have to change as a result of health protocols and government regulations that are promulgated against contagion. However, through media reports on those killed by COVID-19, I demonstrate that thanatopolitics remains fragile in the face of the erotics of mourning and fugitive mourning that families and communities engage in. This paper is an effort to engage with the subject of pandemic death and the meaning of what we lose when ritual and relation are threatened. It presents the erotics of mourning and fugitive mourning as forms of resistance that the black underclasses are always insurgently engaged in.
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Zaidah, Yusna, and Raihanah Abdullah. "The Relevance of Ihdad Regulations as a Sign of Mourning and Human Rights Restriction." Journal of Human Rights, Culture and Legal System 4, no. 2 (June 20, 2024): 422–48. http://dx.doi.org/10.53955/jhcls.v4i2.229.

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Ihdad is a form of mourning carried out by families. The sharia mandates ihdad for women who have lost their husbands. There is no fiqh regarding ihdad for husbands. It often gives rise to the perception that there is a tendency to discriminate against women. However, customary law has regulations for mourning periods for husbands. This article aims to determine the relevance of Islamic law in regulating the mourning period for women and men with the value of protecting human rights. The research was carried out normatively by comparing shariah, positive legal regulations in Indonesia, notably the customs of the Banjar community, and regulations in Malaysia. The theories underlying this research include customary law theory, al-maslahah, and human rights protection. The results of this research illustrate that Islamic fiqh does not regulate ihdad for husbands. In Indonesia, KHI regulates the mourning period (ihdad) not only for wives but also for husbands. Meanwhile, in Malaysia, there is no ihdad for husbands, and the rules are explicit in the Enactment of the Islamic Family Law. The customary law of the Banjar community regulates the mourning period for the husband by not remarrying and not interfering with inheritance matters during the mourning period for a period of one hundred days. Customary laws that do not conflict with sharia and meet the requirements for implementing 'urf can be implemented. Ihdad is and will continue to be relevant to protecting human rights by prioritizing the values of maslahah and respect. The rules in Indonesia and Malaysia are based on Islamic law, considering religious and humanist values in the form of leniency.
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Dissertations / Theses on the topic "Mourning customs"

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McCarthy, Andrew D. "Mourning men in early English drama." Pullman, Wash. : Washington State University, 2010. http://www.dissertations.wsu.edu/Dissertations/Spring2010/a_mccarthy_020910.pdf.

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Brennan, Michael. "Mourning identities : Hillsborough, Diana and the production of meaning." Thesis, University of Warwick, 2003. http://wrap.warwick.ac.uk/50750/.

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‘Mourning Identities: Hillsborough, Diana and the Production of Meaning’ explores the meaning-making processes which contributed to the widespread public mourning that followed the Hillsborough stadium disaster of 1989 and the death of Princess Diana in 1997. It does so by the textual analysis of a sample of the public condolence books signed following these events and by drawing upon autobiographical stories related to each of them produced using the method known as ‘memory work’. Drawing upon a variety of theoretical frameworks, including psychoanalytic, poststructuralist and Bakhtinian influenced dialogics, it suggests that a range of social identities were ‘hailed’ and discursively mobilised in the public mourning events that followed the Hillsborough disaster and the death of Princess Diana. It further suggests that identification is an indispensable and precursory aspect of public mourning, which is summoned and given shape by epistolary and narrative practices of the self. Public mourning of the sort considered here is theorised along two principal lines: the iconic and the totemic. The former, it is argued, can be seen to relate to the largely feminine global structures of feeling through which the public mourning for Princess Diana were articulated, whilst the latter can be seen to relate to the largely masculine local structures of feeling through which the public mourning following the Hillsborough disaster were configured. In turn, it suggests that aspects of resistance to the public mourning following each of the events considered as case studies here can in themselves be considered as aspects of mourning, albeit for something other than the obvious referents of loss during these events. It further points to the situated social identity of the researcher as both instrumental not only to the motivation for, but to the outcomes of social research.
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Cross, Katerina P. S. "From celebration to a "culture of lament" : a practical theological study of responses to suffering through the lens of a "secular congregation"." Thesis, University of Aberdeen, 2017. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=236308.

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This thesis explores the problematic nature of theodicy (theological explanations for suffering). It questions what kind of meaning-making might occur in place of theodicy in societies which are undergoing a change in attitude to religious belief and practise. In doing so, it looks to shed light on how the Church might respond to instances of mass suffering (referred to as 'ground-zero' events) and other traumatic experiences in the current social context. Drawing on a practical theological methodology, and employing ethnographic tools of investigation, this thesis includes data collected via interviews (thirty in total) and observation with the Sunday Assembly. This burgeoning global movement is not religiously affiliated, yet it draws on the structures and practises of the Christian Church to the extent that it has been referred to as an 'atheist church' (and, laterally, a 'secular congregation.') Data gathered at communities in London and Edinburgh provides a critical basis for theological reflection on the group's responses to suffering. The key finding of this thesis concerns the Sunday Assembly's adoption of a philosophy of celebration, which, in practise, can lead to the 'passing over' of suffering on both a global and individual scale. In response, this thesis concludes with a reflection on the Church's propensity to also avoid discussion of suffering, and suggests that churches resist this by constructing a 'culture of lament' in which suffering might be acknowledged and addressed. This practise is intended to prevent Christian communities from evading traumatic events, or else reverting to potentially harmful theodicies.
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Nyanjaya, Ananias Kumbuyo. "A pastoral approach to suppression of the grief process among males leading to death a reflection on an African perspective in Zimbabwe /." Pretoria : [s.n.], 2006. http://upetd.up.ac.za/thesis/available/etd-10302007-153911/.

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Toland, Lisa Marie. "Resurrecting the dead the language of grief in a seventeenth century English family /." Oxford, Ohio : Miami University, 2003. http://www.ohiolink.edu/etd/view.cgi?miami1058455953.

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Thesis (M.A.)--Miami University, Dept. of History, 2003.
Title from first page of PDF document. Document formatted into pages; contains ii, 54 p. : ill. Includes bibliographical references (p. 50-54).
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Tabony, Joanna. "Death, Death, I Know Thee Now!' Mourning Jewelry in England and New Orleans in the Nineteenth Century." ScholarWorks@UNO, 2011. http://scholarworks.uno.edu/td/134.

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Descriptions of mourning adornments in England and New Orleans in the nineteenth century are used to argue that many of the customs of mourning in England -- the designs, themes, and materials -- also were present in New Orleans. This study draws from these observations and sources to suggest that mourning practices involving jewelry and costume became more functional and less formal in both England and New Orleans as the century progressed, while French customs retained and even grew in complexity. The high level of trade between Britain and New Orleans during the nineteenth century, reflected in the jewelry and costume of Louisiana, supports an argument that this new world city was influenced by, absorbed and incorporated social customs and activities that were useful to them, drawn from a wider range of cultures and peoples than perhaps are usually mentioned in historical accounts.
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Powell, Debra. ""It was hard to die frae hame" death, grief and mourning among Scottish migrants to New Zealand, 1840-1890 /." The University of Waikato, 2007. http://hdl.handle.net/10289/2484.

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James McGeoch's headstone, which can be seen at the Presbyterian Cemetery in Symonds Street, Auckland, carries a simple sentiment in the Scottish dialect that resonates with first generation migrants everywhere: 'It was hard to die frae hame'. This thesis is an investigation into the experiences of death and mourning among nineteenth century Scottish migrants to New Zealand. It considers the ways in which death, and the framework of social conventions through which it is interpreted and dealt with, might provide evidence for the persistence or renegotiation of cultural behaviours among migrant communities. The focus of this study is on the working classes and in particular those who resided in, and emigrated from, Scotland's larger cities and towns. A complex of ideas and customs informed cultural practices regarding death among the working classes. This thesis highlights the multiple challenges that the process of migration posed to these cultural practices. The ongoing renegotiation of such ideas and customs were important components in the formulation of cultural and religious identities in New Zealand. This thesis is simultaneously an investigation of deathways, a migration study, a consideration of the working class experience, and a tentative venture into the history of emotion. Using a diverse range of sources, including New Zealand coroners' reports, gravestone inscriptions, and personal autobiographical accounts as written in journals, diaries and letters, this study highlights the complexity and variety of migrants' experiences of death and attempts to uncover the multiple meanings of these experiences.
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Dobler, Robert 1980. "Alternative Memorials: Death and Memory in Contemporary America." Thesis, University of Oregon, 2010. http://hdl.handle.net/1794/10821.

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x, 89 p. A print copy of this thesis is available through the UO Libraries. Search the library catalog for the location and call number.
Alternative forms of memorialization offer a sense of empowerment to the mourner, bringing the act of grieving into the personal sphere and away from the clinical or official realm of funeral homes and cemeteries. Constructing a spontaneous shrine allows a mourner to create a meaningful narrative of the deceased's life, giving structure and significance to a loss that may seem chaotic or meaningless in the immediate aftermath. These vernacular memorials also function as focal points for continued communication with the departed and interaction with a community of mourners that blurs distinctions between public and private spheres. I focus my analysis on MySpace pages that are transformed into spontaneous memorials in the wake of a user's death, the creation of "ghost bikes" at the sites of fatal bicycle-automobile collisions, and memorial tattooing, exploring the ways in which these practices are socially constructed innovations on the traditional material forms of mourning culture.
Committee in Charge: Dr. Daniel Wojcik, Folklore, Chair; Dr. Philip Scher, Anthropology; Dr. Doug Blandy, Arts and Administration
2016-05-28
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Akol, Grace. "Widows' experiences of spousal mourning among AmaXhosa: an interpretative phenomenological study." Thesis, University of Fort Hare, 2011. http://hdl.handle.net/10353/523.

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This study was conducted on the mourning rituals of the AmaXhosa widows of the Eastern Cape Province of South Africa. The study focused on the descriptive presentation of the experiences of the AmaXhosa widows in the Buffalo City municipality of the Province. The study sought to establish the widows’ perceptions regarding the mourning rituals and to interpret their experiences within the context of contemporary cultural, religious, gender and socio-political influences. The experiences among the widows interviewed were found to have a similar context but their perceptions about the mourning rituals were different between the widows younger than 40 years and those older than 50 years. Widows from urban and rural areas of East London, Mdantsane Township and from within a 60 kilometre radius of East London were interviewed. Purposive random sampling was used to identify an equal number of either urban or rural voluntary participants for the study. Structured interviews were held with widows ranging in age from 29 to 91 years. An interpretative phenomenological analysis of the recorded discussions was conducted. The experiences of the AmaXhosa widows during the conduct of the mourning rituals are described. The key findings of the study indicated that most of the widows felt they had to go through the mourning rituals mainly to show respect for their departed husbands and so that the dignity of the family and clan was maintained. The mourning rituals seemed mostly to have negative implications for the widows such as a lack of family and financial support and being treated as social outcasts; however the rituals also seemed to help the women adjust to their new status as widows. Although the mourning rituals were embedded in the socio-cultural tradition generally followed by the AmaXhosa, religious beliefs also influenced some of the traditions by introducing changes in the way some widows conducted the mourning rituals. For example, some religions advocated for shorter periods of mourning than usual as well as wearing different types of mourning clothes from the usual black or purple dress. Overall the perceptions of the older widows aged above 50 years revealed that they had no reservations about performing the mourning rituals and quite readily and unquestioningly accepted the customs. The younger widows aged below 40 years on the other hand felt that the mourning rituals were biased against women and did not serve a useful purpose and even proposed changes to the manner in which the mourning rituals are conducted particularly the shortening of the mourning period from 12 to 6 months or less. However, they seemed to recognize the role played by the mourning ritual in lessening and possibly healing the pain and sorrow caused by their bereavement.
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Seretlo-Rangata, Mmakwena Linda. "The psychological meaning of mourning rituals in Botlokwa Community, Limpopo Province." Thesis, University of Limpopo, 2017. http://hdl.handle.net/10386/2032.

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Thesis ((M. A. (Clinical Psychology)) --University of Limpopo, 2017.
The study explored the psychological meaning of mourning rituals in Botlokwa community, Limpopo Province. The study focused on identifying and describing the types of mourning rituals observed and performed by the participants after the loss of a loved one. Furthermore the study explored the subjective meaning the participants attach to the mourning rituals so as to identify and articulate the psychological themes embedded in the mourning rituals. A total of ten participants (male = 5; females = 5; aged between 40 and 60) were selected using the purposive sampling method. Data were collected using semi-structured interviews. Thematic content analysis method was used to analyse the data. The three major themes that emerged during data analysis were; a) The types of mourning rituals observed and performed after the death of a loved one; b) the subjective meaning that the bereaved attach to the mourning rituals and c) the psychological meaning embedded in the mourning rituals observed and performed after the death of a loved one. The findings of the study suggest that the mourning rituals performed by the Batlokwa people have significant psychological meanings. These include assisting the bereaved to cope with the death of a loved one, strengthening the bereaved and ensuring that the bereaved are healed and accept the death of a loved one. The study results further shows the different subjective meanings that the bereaved attach to the mourning rituals performed. Furthermore the findings of the study suggest that the participants perform mourning rituals in order to prevent them from misfortunes, illnesses, bad luck and to remove what is perceived as a “dark cloud” hanging over them after the death of a loved one. The findings further suggest that the bereaved benefit psychologically from performing the mourning rituals. One of the benefits is having to let go of the deceased with the knowledge that their loved ones’ soul is resting in peace. The study is concluded by, among others, recommending that psychologists familiarise themselves with different cultural groups and different ways of grieving and mourning within different cultures in order to better understand patients’ different mourning processes.
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Books on the topic "Mourning customs"

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Flanagan, Teresa M. Mourning on the Pejepscot. Lanham: University Press of America, 1992.

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Troy, Judy. Mourning doves: Stories. New York: Scribner, 1993.

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1964-, Maddrell Avril, McLoughlin Catherine Mary 1970-, and Vincent Alana, eds. Memory, mourning, landscape. Amsterdam: Rodopi, 2010.

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Hirsh, R. The journey of mourning. Wyncote, PA: Reconstructionist Rabbinical College Press, 2006.

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Kook, Abraham Isaac. ha- Misped bi-Yerushalayim: Li-feṭirat ha-Dr. Binyamin Zeʾev Hertsel). Yerushalayim: R. Mas, 1987.

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Muṣliḥ, Khālid ibn ʻAbd Allāh. Aḥkām al-iḥdād. al-Riyāḍ: Dār al-Waṭan, 1995.

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Ṭelzner, Daṿid. The Kaddish: Its history and significance. Jerusalem: Tal Orot Institute, 1995.

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Ṭelzner, Daṿid. The Kaddish: Its history and significance. Jerusalem: Tal Orot Institute, 1995.

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Miller, Avigdor. Ḳunṭres Netanani shemamah: Le-haʻir ʻinyan ha-avelut bi-Yeme ha-Metsarim. [Lakewood, N.J.]: [Śimḥah Bunem Ḳahn], 2009.

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Congregation Beth Yam (Hilton Head Island (S.C.). Guide to death & mourning. Hilton Head Island, SC: Congregation Beth Yam, 2007.

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Book chapters on the topic "Mourning customs"

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Maddrell, Avril, Sonja Kmec, Tanu Priya Uteng, and Mariske Westendorp. "Introduction: Migration, Death and Mobilities." In IMISCOE Research Series, 1–17. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-28284-3_1.

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AbstractIn contrast to the liveliness conjured by the terms ‘migration’ and ‘mobilities’, death is associated with stillness and immobility. Yet, just as the animated experience of migration and mobilities can be characterised by hiatus, waiting and even death, so too death and funerary-mourning rituals prompt a variety of mobile practices. For example, the dying may travel between home and other places of care; the dead body is typically moved between the place of death and sites of funerary care and rituals; the corpse or cremated remains may be transported over long distances for final disposition; in many beliefs the spiritual journey of the deceased continues after death; and mourners variously travel, process and perform religious or secular rites at the time of death and subsequent cyclical acts of remembrance, depending on customs. Therefore, mobilities are inherently interwoven with death and mourning practices. Further, as the quote above indicates, these already mobile funerary practices are additionally inflected by the mobilities of migration and can change with time, place and circumstances, including the relative inclusiveness of local cemetery-crematorium services. This volume brings lived migrant mobilities and immobilities into dialogue with the less familiar mobilities and immobilities associated with death, death rituals and the remains of the dead.
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"MOURNING." In Death Customs, 100–120. Routledge, 2013. http://dx.doi.org/10.4324/9780203040966-15.

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"MOURNING." In Death Customs, 235–44. Routledge, 2013. http://dx.doi.org/10.4324/9780203040966-26.

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"Mourning." In Death Customs, 103–23. Routledge, 2010. http://dx.doi.org/10.4324/9781315005270-13.

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"Mourning." In Death Customs, 239–48. Routledge, 2010. http://dx.doi.org/10.4324/9781315005270-24.

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"6. Mourning Customs." In I Deal Death and Give Life, edited by Lenn J. Schramm, 301–60. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463218126-009.

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"RITUALS AND MOURNING CUSTOMS." In Aspects of Grief (Psychology Revivals), 36–55. Routledge, 2014. http://dx.doi.org/10.4324/9781315750811-12.

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"Burial and Mourning Customs." In Studies in Biblical and Semitic Symbolism, 231–76. Routledge, 2013. http://dx.doi.org/10.4324/9781315011677-9.

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"LAWS CONCERNING TESTIMONY THAT MAKES MOURNING OBLIGATORY." In Laws and Customs of Israel, edited by Gerald Friedlander, 472–74. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463213671-122.

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"LAWS GOVERNING THE TIME WHEN MOURNING SHOULD BEGIN." In Laws and Customs of Israel, edited by Gerald Friedlander, 442–46. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463213671-108.

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Conference papers on the topic "Mourning customs"

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Bhat, Raj Nath. "Language, Culture and History: Towards Building a Khmer Narrative." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-2.

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Genetic and geological studies reveal that following the melting of snows 22,000 years ago, the post Ice-age Sundaland peoples’ migrations as well as other peoples’ migrations spread the ancestors of the two distinct ethnic groups Austronesian and Austroasiatic to various East and South–East Asian countries. Some of the Austroasiatic groups must have migrated to Northeast India at a later date, and whose descendants are today’s Munda-speaking people of Northeast, East and Southcentral India. Language is the store-house of one’s ancestral knowledge, the community’s history, its skills, customs, rituals and rites, attire and cuisine, sports and games, pleasantries and sorrows, terrain and geography, climate and seasons, family and neighbourhoods, greetings and address-forms and so on. Language loss leads to loss of social identity and cultural knowledge, loss of ecological knowledge, and much more. Linguistic hegemony marginalizes and subdues the mother-tongues of the peripheral groups of a society, thereby the community’s narratives, histories, skills etc. are erased from their memories, and fabricated narratives are created to replace them. Each social-group has its own norms of extending respect to a hearer, and a stranger. Similarly there are social rules of expressing grief, condoling, consoling, mourning and so on. The emergence of nation-states after the 2nd World War has made it imperative for every social group to build an authentic, indigenous narrative with intellectual rigour to sustain itself politically and ideologically and progress forward peacefully. The present essay will attempt to introduce variants of linguistic-anthropology practiced in the West, and their genesis and importance for the Asian speech communities. An attempt shall be made to outline a Khymer narrative with inputs from Khymer History, Art and Architecture, Agriculture and Language, for the scholars to take into account, for putting Cambodia on the path to peace, progress and development.
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