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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&NA;. "Traditional mourning customs and the spread of HIV-1 in rural Rwanda." AIDS 8, no. 6 (June 1994): 858. http://dx.doi.org/10.1097/00002030-199406000-00028.
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Tsoumas, Johannis. "Mourning jewelry in late Georgian and Victorian Britain." Convergences - Journal of Research and Arts Education 15, no. 30 (November 30, 2022): 121–34. http://dx.doi.org/10.53681/c1514225187514391s.30.150.
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Mourning or memorial jewelry constituted one of the most emblematic traditions of death rituals in the cultural history of Great Britain since medieval times and even earlier. They symbolized the power of the human mind and soul to face death, to honor the memory of the dead and to keep it alive and intact in time and during the great challenges of life. Since the end of the eighteenth century and during the long nineteenth century, in addition to being indicative values of the cultural and social development of the English people, they constituted symbols that defined the concept of social order. They also became important fashion objects as they represented thoroughly the royal court mood and reflected its preferences, temper and taste. This research focuses on the importance of different types and symbolism of mourning jewelry in late Georgian and mid to late Victorian Britain. Through the magnifier of the historical, cultural, artistic and technological changes of the time the author examines and comments on the roles of the royal court and mainly on Queen Victoria’s personality in enhancing and even reshaping the idea of mourning customs within which Memento Mori and memorial jewelry thrived.
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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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Sprigge, Martha. "Dresden's Musical Ruins." Journal of the Royal Musical Association 144, no. 1 (2019): 83–121. http://dx.doi.org/10.1080/02690403.2019.1575590.
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AbstractIn studies of memory politics in post-war Germany, the role that music played in responding to the Allied bombing of Dresden on 13–14 February 1945 has been overlooked. This article examines one of the first musical reactions to this traumatic event: Rudolf Mauersberger's mourning motet Wie liegt die Stadt so wüst (How Deserted Lies the City, 1945). I argue that Mauersberger, who served as cantor of the world-famous Kreuzchor from 1930 until his death in 1971, used allegory rather than testimony to formulate a response to the firebombing that resonated with historical customs familiar to the city's residents. When premièred in the bombed-out Kreuzkirche, Mauersberger's music provided a communal setting to confront the effects of the air war, transforming a space of destruction into one of contemplation and mourning. Both his compositional process and the performance transformed rubble (the material aftermath of the attack) into a ruin (an aesthetic object).
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Braaten, Laurie. "All Creation Groans: Romans 8:22 in Light of the Biblical Sources." Horizons in Biblical Theology 28, no. 2 (2006): 131–59. http://dx.doi.org/10.1163/019590806x156091.
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AbstractIt is widely held that Romans 8:22 contains a hendiadys portraying creation as "groaning in travail." This paper argues that the two terms connote diverse ideas and therefore should be translated as "groaning and in travail." The thesis of this paper is that the groaning of creation is creation's mourning due to ongoing human sin and a concomitant divine judgment — as attested nine times in the Hebrew prophets, but most fully expressed in Joel 1-2. This view challenges the prevailing interpretation that creation's plight is due to her distress originating from the curse of the Fall (Gen 3:17). Furthermore, Israelite mourning customs require that the entire community join the mourner in order to restore the mourner to the proper place in the social order. This practice elucidates Paul's references to believers joining with the groaning creation in Romans 8, where creation is presented as an object of God's redemption.
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Liwoch, Beata. "Znaczenie włosów w obrzędach żałobnych wybranych kultur antycznych: grecko-rzymskiej i egipskiej." Załącznik Kulturoznawczy, no. 1 (2014): 103–15. http://dx.doi.org/10.21697/zk.2014.1.05.
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Hair carried a significant symbolic value among the cultures of ancient Greece, Rome and Egypt. In this article I analyse the connection between hair and funeral customs, ceremonies and the mourning. Firstly I discuss Greek and Roman rituals. Subsequently I try to confront mentioned notions with Egyptian culture. Main rituals that undergo comparison are: shaving, cutting, growing and letting hair loose. I also try to explain these ceremonial gestures. In the analysis that I carried out I use examples of literary nature as well as historic ones.
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Хаmidova, Dilfuzа U. "HISTORY OF BRICKWARES OF ZOROASTRIAN RELIGION." JOURNAL OF LOOK TO THE PAST 4, no. 10 (October 30, 2021): 92–96. http://dx.doi.org/10.26739/2181-9599-2021-10-11.
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History of the brickwares related to Zoroastrian religion is examined in this article. Features, forms and decorations of the artefacts found at archaeological excavations in the different regions of Uzbekistan, are studied in him. The focus is on the history of the Ostodons, which reflects the customs and rituals of historical periods, such as mourning events. The history of the ceramics found in the monuments is analyzed, the processes of restoration and repair are studied, scientific research works are classified and studied.Index Terms:ceramics, artefact, archaeology, monument, Zoroastrian religion, ritual, maintenance, study, Middle Asia, region
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Abdulrahman Obeid Hussein, Tazul Islam, and Adnan Mohd Shalash. "Preventive Healthcare System and Religious Rites of Burial During Pandemic: A Comparison between Jewish and Islamic Rituals." Maʿālim al-Qurʾān wa al-Sunnah 19, no. 2 (December 1, 2023): 230–36. http://dx.doi.org/10.33102/jmqs.v19i2.406.
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Many funeral guidelines and regulations were imposed during the COVID-19 restriction movement to control the risk of Corona spreading, such as maintaining social distance and indoor and outdoor safe gatherings. Due to the high risk of contagion, some religious rites were avoided, like the gathering of many comforters, taking the farewell look at the deceased, and almost cancelling the decrees of religious burial and grief, which are spiritual remedies for those who lost their loved ones. Since both Judaism and Islam forbid cremation, the burial rites should be strictly monitored, and the decision to hold a modified mourning tribute for the deceased must be taken cautiously and in cooperation with the competent medical authority. But how does the new funeral regulation coincide with religious values? And how could Jewish and Islamic traditions about washing the infected deceased’s body, burial shroud, coffin, cemetery, initial mourning period, and other customs be preventive healthcare instructions? This article is attempting to answer these questions in light of Biblical and Quranic teachings.
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Richardson, Monte-Angel, and Carly Parmer. "Perceptions of death and memory transmission among residents of Hiroshima and Nagasaki, Japan: A qualitative study." PLOS Global Public Health 3, no. 8 (August 31, 2023): e0002061. http://dx.doi.org/10.1371/journal.pgph.0002061.
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The understanding and materialization of grief and loss in a community are contingent upon cultural norms, historical processes, and dominant political narratives. The processes of public mourning create a localized memory of the deceased which contributes to a collective narrative formation around loss. When death is made public, politicized, or collectively grieved, there exists great momentum for enacting policy change through restorative justice practices. This momentum for resistance is amplified when collective grieving takes place following political or mass deaths. The present study aims to develop a holistic understanding of mourning and memorialization practices as they are locally enacted in Hiroshima and Nagasaki, Japan. These two cities were chosen based on their shared history of mass violence and their diverging cultural customs of mourning. Twelve qualitative interviews were conducted with residents of both cities. The purpose of the interviews was to gain insight to how Hiroshima and Nagasaki residents make meaning out of loss and public memorialization. Narrative interviews based on the Miyabayashi Grief Measurement (MG) allowed participants to explain and reflect on the links between their public and individual mourning practices. Themes identified in the interviews include (1) a routine and automatic engagement with grief rituals specific to Japanese culture; (2) connection and gratitude towards ancestors; (3) methods of engaging with memorial sites to transmit personal memories of the deceased; (4) a sense of duty in passing on the first-hand accounts of survivors of the atomic bombing; (5) recalling memories of the deceased when making decisions; and, (6) transmitting memories of loss in a way that is celebratory and joyous. These results ask us to look past simplified depictions of cultural grief and consider the individual elements that may impact a person’s remembrance and memory transmission within societies.
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Shoham-Steiner, Ephraim. "The Virgin Mary, Miriam, and Jewish Reactions to Marian Devotion in the High Middle Ages." AJS Review 37, no. 1 (April 2013): 75–91. http://dx.doi.org/10.1017/s0364009413000044.
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While discussing the rites and customs of burial and mourning in his bookTashbeẓ katan, the early fourteenth-century Rabbi Shimshon ben Ẓadok made the following remark:And the fact that we spill the water [that was in the presence of the dead man] outside [after the death] is because that when Miriam died the well ceased. For it is written: ‘And there was no water for the congregation [‘eda] since it was for her merit that the well traveled [with the Israelites] and we allude to it that he [the deceased] is a great man and he is worthy that water would cease on his behalf.
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Ruslan Ibragimovich, Seferbekov, and Galbacev Surkhay Magomedovich. "Modern Practices of Commemoration and Mourning in the Funeral Rites of Gumbet Avars: Islamic and Non-Islamic Components." Islamovedenie 14, no. 3 (November 29, 2023): 43–57. http://dx.doi.org/10.21779/2077-8155-2023-14-3-43-57.
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The article is devoted to the analysis of Islamic component in the elements of funeral and memorial rituals with one of the sub-ethnic groups of the Avar – Gumbet Avars. Based on the field ethno-graphic material collected in the villages of Gumbetovsky district of Dagestan applying the methods of historical (historical-genetic, comparative-historical, historical-typological, retrospective) and eth-nological studies (survey, individual and collective interviewing of respondents, par-ticipant observa-tion), commemoration and mourning rituals are studied as forms of expressing grief. As the field material showed, the funeral and memorial rites of Gumbet Avars demonstrate their ideas of the posthumous reincarnation of the soul, the other world, the connection between the living and the dead, honoring the souls of the dead, caring for them. An analysis of the commemoration and mourning rites has demonstrated both their common features and local diversity, the stability of tra-ditional beliefs and a growing influence of Islam since the early 1990s of the 20th century. In differ-ent villages of Gumbetovsky district, commemorations are held on various days fixed by tradition, as well as on the anniversary day after the death of a person. Ta'ziya, dhikr and sadaqa (alms-giving) make their Islamic component. The remaining funeral rites are manifestations of so-called “domestic Islam”. The reflexes of mourning are growing beards by men for a certain period, while women wear dark-colored clothes for a year. Widows observed the iddah period and usually did not marry after it. Observance of the iddah period can be considered an Islamic component in mourning customs, while the rest belong to traditional rituals. This confirms the syncretic nature of the funeral and memorial rites of Gumbet Avars with the dominant Islamic religious canons and relics of traditional beliefs. Despite the strengthening of the positions of Islam, traditional beliefs remain and this is one of the paradoxes of the zone of local civilizations, such as Dagestan and the North Caucasus.
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LEFTER, Lucian-Valeriu. "FONOTECA ARHIVEI DE FOLCLOR „VASILE ADĂSCĂLIȚEI” – UN TEZAUR AL „CÂNTECELOR DE DEMULT”." Revista Bibliotecii Academiei Române 8, no. 16 (March 15, 2024): 115–29. http://dx.doi.org/10.59277/rbar.2023.16.06.
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Vasile Adăscăliței (1929–2007), ethnologist, professor at the University of Iași, was particularly interested, during his teaching, research and publishing activity carried out for half a century, in customs related to the New Year, more precisely to the 12-day period between Christmas and Epiphany, i.e. customs involving groups of masked people and, mainly, the folk theatre of scholarly influence, in which he did pioneering work, being the first to dedicate a study to the subject. He also approached other customs, like those related to deathwatch. Nevertheless, the fundamental preoccupation of his activity was the foundation of a folklore archive. For half a century, starting with 1950, while being a student, he had continuously enriched the archive of the Folklore Seminar within the University of Iași with more than 40,000 items, including ca. 400 magnetic bands of recordings made during field research and 4,000 files of manuscript notes from indirect surveys. These two collections were accompanied by ca. 1,000 black-and-white photographs and slides. Since 2014, we have digitized the audio recordings of this folklore archive and named it “Vasile Adăscăliței”, in memory of its founder. Between 2018 and 2023 eight volumes had been released, grouped thematically, each of them accompanied by a CD. The first volume, “Conscription Songs”, was dedicated to the Centenary of the Great Union, and it was followed by volume 2 - “Longing and Mourning Songs”, volume 3 – “Old Songs”, volume 4 – “Deathwatch Games and Songs”, volume 5 – “Wedding Songs and Customs”, volume 6 – “Old Songs and Customs”, volume 7 – “New Year’s Customs”; a new volume, issued this year, includes “Charms and Beliefs”. All eight volumes sum up almost 1,500 selections recorded between 1966 and 1983, stored in the folklore archive founded over half a century ago by Professor Vasile Adăscăliței.
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Bonanzinga, Sergio. "Musical Mourning Rituals in Sicily. By Sergio Bonanzinga. Translated by Giacomo Valentini." Ethnomusicology Translations, no. 5 (January 18, 2017): i—93. http://dx.doi.org/10.14434/emt.v0i5.23159.
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This article surveys various vocal and instrumental performances (chants, laments, calls, sounds of church bells and drums, band music) connected to the ritual celebration and commemoration of the dead that are still characterized in Sicily by a manifest syncretism between Christian Church rules and folk customs and beliefs. These “sounds of mourning” are examined in terms of both their musical aspects and their social and symbolic functions, with special attention given to the changing dynamics between the present day and the recent past. The focus also extends to include celebrations in which “fictitious funerals” are performed, such as those for Christ during the Easter procession and for Nannu (“Grandpa”) in Carnival ceremonies.Originally published in Italian as “Riti musicali del cordoglio in Sicilia,” Archivio Antropologico Mediterraneo 17, no. 16, 1 (2014): 113-156. Online at https://www.academia.edu/7954331/Riti_musicali_del_cordoglio.Note to Reader: This 64 mb PDF file includes texts, photographs, musical transcriptions, and embedded audio tracks.
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Badone, Ellen. "Changing Breton Responses to Death." OMEGA - Journal of Death and Dying 18, no. 1 (February 1988): 77–83. http://dx.doi.org/10.2190/8tcj-ebww-4luk-y8w1.
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Based on field work conducted in Brittany, France, during 1983 and 1984, this article discusses changes in Breton responses to death which have accompanied modernization and economic development in this region. It is suggested that familiarity with death and acceptance of it are being replaced by the “denial of death” characteristic of contemporary Western culture. This is indicated by such changes as the disappearance of the wake in urban centers, the discontinuation of mourning customs, and the increasing tendency to hospitalize the dying. Parallel changes have occurred in the domain of religion and folk-belief. Contemporary Breton worldview is marked by a rigidification of the boundaries dividing the natural from the supernatural, and the world of the living from that of the dead.
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Wahyudi, Hikwan, Ubay Harun, and Muhammad Taufik. "Islamic Law Perspective on the Use of Incense in Thanksgiving Events at the Balabe Customs in Kailinese Ethnic." INTERNATIONAL JOURNAL OF CONTEMPORARY ISLAMIC LAW AND SOCIETY 3, no. 2 (January 14, 2022): 74–86. http://dx.doi.org/10.24239/ijcils.vol3.iss2.36.
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The traditional Balabe or Nolabe in the thanksgiving event is an asset of cultural wealth in Central Sulawesi, Indonesia. The Balebe or Molabe custom is carried out every time there are celebratory activities such as weddings, mourning, childbirth and others. This study aims to provide knowledge and understanding of the process of using incense in the implementation of the Balabe custom and how to review Islamic law on the tradition. This study uses a qualitative approach, namely research procedures that produce descriptive data in the form of written or spoken words from people related to the people in Palupi, especially the Kaili tribe. The data collection techniques used in this research are observation, interview, and documentation techniques. Furthermore, after the data is collected, the data obtained needs to be analyzed in three stages that run in cycles: data reduction, data presentation, and drawing conclusions or verification. The results of this study indicate that basically, the major schools of jurisprudence agree to accept customs as the basis for the formation of law. However, in terms of numbers and details, there are differences of opinion between these schools, so that 'urf is included in the group of disputed arguments among scholars. The research implies that it is hoped that all leaders, the community and local government officials will maintain and preserve the bolabe tradition in order to survive even in the face of today's times.
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Htun, Nan Shwe Nwe, Carlo Perrone, Aung Pyae Phyo, Aninda Sen, Koukeo Phommasone, Moul Vanna, Nipaphan Kanthawang, et al. "Ethical and cultural implications for conducting verbal autopsies in South and Southeast Asia: a qualitative study." BMJ Global Health 8, no. 12 (December 2023): e013462. http://dx.doi.org/10.1136/bmjgh-2023-013462.
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IntroductionCauses of deaths often go unrecorded in lower income countries, yet this information is critical. Verbal autopsy is a questionnaire interview with a family member or caregiver to elicit the symptoms and circumstances preceding a death and assign a probable cause. The social and cultural aspects of verbal autopsy have gotten less attention than the technical aspects and have not been widely explored in South and Southeast Asia settings.MethodsBetween October 2021 and March 2023, prior to implementing a verbal autopsy study at rural sites in Bangladesh, Cambodia, Laos, Myanmar and Thailand, focus group discussions were conducted with village heads, religious leaders and community members from varied demographic backgrounds. Thematic analysis elucidated customs and traditional views surrounding death to understand local ethnocultural sensitivities.ResultsWe found that death rituals varied greatly among religions, ethnicities and by socioeconomic status. Mourning periods were reported to last 3–100 days and related to the cause of death, age and how close the deceased person was to the family. Participants advised that interviews should happen after mourning periods to avoid emotional distress, but not long after so as to avoid recall bias. Interviewers should be introduced to respondents by a trusted local person. To provide reassurance and confidentiality, a family’s residence is the preferred interview location. Interview questions require careful local language translation, and community sensitisation is important before data collection.ConclusionVerbal autopsy is acceptable across a wide range of cultural settings in Southeast Asia, provided that local norms are preidentified and followed.
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Doka, Kenneth J. "Strangstad, L. (2013). A Graveyard Preservation Primer; Sweeney, K. (2014). American Afterlife: Encounters in the Customs of Mourning." OMEGA - Journal of Death and Dying 72, no. 3 (March 11, 2015): 275. http://dx.doi.org/10.1177/0030222815576897.
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Aguiar, Ana, Marta Pinto, and Raquel Duarte. "A qualitative study on the impact of death during COVID-19: Thoughts and feelings of Portuguese bereaved adults." PLOS ONE 17, no. 4 (April 7, 2022): e0265284. http://dx.doi.org/10.1371/journal.pone.0265284.
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As a global threat, the COVID-19 pandemic has been an important factor in increasing death rate worldwide. As the virus spreads across international borders, it causes severe illness, death, and disruptions in our daily lives. Death and dying rituals and customs aid bereaved people in overcoming their grief. In this sense, the purpose of this study was to access thoughts and feelings of Portuguese adults and the impact of the loss in daily life during COVID-19. A structured online questionnaire was applied (snowball sampling) and qualitative data on death and mourning namely the impact of the loss in daily life, was collected. One hundred and sixty-six individuals have lost someone since the beginning of the pandemic and were included. Analysis was inspired by Braun and Clark’s content analysis. Most participants were female (66.9%), the median age was of 37.3 years, and 70.5% had a high education degree. Moreover, 30.7% of the participants present anxiety symptoms and 10.2% depression symptoms. The answers of studied participants gave insights on the extent of the loss in day-to-day life and four thematic themes were found: (1) The perceived inadequacy of the funeral rituality, (2) Sadness, fear and loneliness, (3) Changes in sleeping and concentration and increased levels of anxiety and (4) Concerns regarding the pandemic situation. We found a high prevalence of anxiety and depression symptoms in the study sample. Also, the changes in post mortem procedures, have shown to be of great importance in the mourning procedure of the participants.
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Abádi-Nagy, Zoltán. "Rózsa Ignácz’s Torockói gyász [‘Torockó Mourning’]: Identity Beyond the Borders of Time and Space." Hungarian Cultural Studies 9 (October 11, 2016): 28–42. http://dx.doi.org/10.5195/ahea.2016.249.
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Rózsa Ignácz’s historical novel Torockói gyász [‘Torockó Mourning’] (1958) deals with the staggering tragedy of Transylvanian Torockó in 1702. But the referential pattern that emerges from the dramatic plot clearly points beyond eighteenth-century time and space in partly overt and mostly covert ways: to the early twentieth-century post-Trianon fate of the Hungarians in Transylvania, and beyond, to the destructive post-1945 totalitarian communist regime in Hungary, as well as to the backlash of the 1956 anticommunist and anti-Soviet revolution and war of independence. The narrative techniques of expanding early eighteenth-century time and space will be examined through the ways in which thematic threads of collective identity are woven in the novel in general, and the customs, habits, and the religious affiliation of the community are handled in particular. Theories of Jan Assmann, Michael Bamberg, David Herman, Erving Goffman, Fritz Heider and Anselm L. Strauss as well as observations of Ignácz researchers such as Lajos Kántor, Gabriella F. Komáromi, and Erzsébet Dani will be used.
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Reimo, Tiiu. "TOD! – GRAB! – VERWESUNG! VISUALISIERUNG VON TOD UND STERBEN IN DEN ESTNISCHEN FREMDSPRACHIGEN FUNERALDRUCKEN DES 17. UND 18. JAHRHUNDERTS." Baltic Journal of Art History 17 (May 15, 2019): 5–35. http://dx.doi.org/10.12697/bjah.2019.17.01.
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The materials in the Retrospective National Bibliography of foreignlanguagepublications printed in Estonia before 1830 provide variousopportunities for analysing the production of local print shops.The article focuses on the illustrative elements in printed funeralsermons and works of poetry, which cast a light on the memorialand commemorative customs in the early modern period.Visual decorative elements like headpieces and vignettes had ageneral symbolic meaning and were used to illustrate funeral textsirrespective of the age, vocation or position of the deceased. Oneobjective was to remind the viewers of their own mortality. Skulls andcoffins were among the main vignette motifs used to depict Death,and less often, Death was depicted as a skeleton or the Grim Reaper.Inscriptions added to the vignettes emphasised relevant passagesfrom the Bible to strengthen one’s faith. The fact that the same orsimilar vignettes were simultaneously used in different countries isnoteworthy. The motifs for visualising Death and mourning used inthe foreign-language funeral publications in Estonia are very similarto those used in Sweden and Finland during the same period.
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Anand, Neha. "Reflection of lament in literature." International Journal of Advance Research and Innovation 1, no. 2 (2013): 42–45. http://dx.doi.org/10.51976/ijari.121311.
Full textAbstract:
It is righty said that “Literature is a mirror of life.”Literature is a mode of expression of feelings and emotions. All the ills, customs, rituals, sacraments even the human emotions are beautifully expressed in literature and so are the case with lament also. Lament is simply a song or poem expressing deep grief or mourning. It is such a strong feeling that nothing and no one in the world can give relief from lament. Many of the oldest and most lasting poems in human history have been laments. Even Lament is there in Hindu Vedas and in ancient Near Eastern religious texts, including the Mesopotamian city laments such as Laments for Ur and the Jewish Tanakh. As long as human beings do have emotions feelings, literature will be created and will be read. Through this paper I would like to discuss lament which is present in different works of different poets and authors.
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Akhmetbek, G., and O. Baqytbek. "THE QUINTESSENCE OF THE WORKS OF CHINESE LITERARY GIANT LI BAI AND THE DESCRIPTION OF TRADITIONAL KAZAKH POEMS." Bulletin of the Korkyt Ata Kyzylorda University 59, no. 4 (2021): 243–50. http://dx.doi.org/10.52081/bkaku.2021.v59.i4.119.
Full textAbstract:
In the modern world, the process of integration between Kazakhstan and China is intensifying. As a result, there is a growing interest and demand for each other's language, culture and literature among the citizens of the two countries. Acquaintance with the mentality and culture of the country begins with the works of the literary giants of this country. And Li Bai is a giant of Chinese literature. However, until now we have considered his works of art only through translations and concepts of Russian scientists, so now it is necessary to study them from a new point of view by Kazakhstani researchers. Only then can the previously unknown secrets of Li Bai's poems be revealed.Furthermore, the poem is a small poetic work. A sequence of real words, the rhythm of which are normalized, the syllables are in a certain order. The peculiarities of Kazakh poems and Chinese literary giant Li Bai’s works are identical. There are some similarities and differences between them. Poems in Kazakh folklore are associated with labor (hunting, four products, March poems), ancient beliefs (shamanic, seduction), customs (rituals, weddings, mourning poems), black poetry, historical poems, aitys poems. While, Li Bai wrote about nature and its beauty.
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Krisna, Puri Swastika Gusti, Imanuel Eko Anggun, and Fajar Nurcahyo. "Death and Grief in Indonesian Culture During the COVID-19 Pandemic." Digital Press Social Sciences and Humanities 11 (2024): 00009. http://dx.doi.org/10.29037/digitalpress.411461.
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<p class="Abstract">The COVID-19 pandemic has presented significant challenges to
societies worldwide, imposing unprecedented restrictions on the way people
grieve and commemorate their departed loved ones. In the context of Indonesia,
a country renowned for its rich and expressive cultural and religious mourning
practices, these restrictions have profound implications. This study explores
the intricate relationship between death, grief, and the limitations imposed by
pandemic-related protocols within Indonesian religious culture. Indonesia’s
diverse cultural landscape encompasses a myriad of religious traditions and
religious rituals that offer solace and support during times of loss. However,
stringent safety measures, including restrictions on funerals and burial
practices, have disrupted these customs. This paper delves into the emotional
and psychological impact of these restrictions on the Indonesian population,
examining the tension between the deep-rooted religious and cultural practices
surrounding death and mourning, and the necessity of adhering to public health
measures. The results of this study unveil the silent sorrows experienced by
Indonesians, who have been forced to adapt their grieving process. It explores
the innovative ways in which individuals and communities have sought to
maintain their religious and cultural identities while adhering to pandemic
protocols. Furthermore, it reflects the resilience and adaptability of
Indonesian society in the face of unprecedented challenges. By shedding light
on this unique intersection of religious and cultural traditions, pandemic
restrictions, and grief, this article contributes to a deeper understanding of
how societies cope with losses during times of crisis. It emphasises the
importance of preserving religious-cultural identity and mental well-being even
amidst adversity and calls for a more nuanced approach to pandemic management
that respects the cultural tapestry of a nation while safeguarding public health.<o:p></o:p></p>
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Gulsevin, Gurer, and Samen Kulbarak. "Common motifs in the «Kultegin», «Bilge Kagan» and «Tonykok» poems: the image of the ancient Turkic worldview." Turkic Studies Journal 4, no. 3 (2022): 58–70. http://dx.doi.org/10.32523/2664-5157-2022-3-58-70.
Full textAbstract:
The written monuments of «Kultegin», «Bilge Kagan», «Tonykok» (VIII-IX centuries) describe the worldview, beliefs and customs of the ancient Turks, the hard time they experienced and the role of individuals in building a strong state. The concept of «Tengri» takes a special place in defining the ancient Turkic worldview in historical and genealogical poems. Blessed Tengri gave them a special energy, fighting spirit in establishing a great Turkic state. Interstate diplomacy, victorious campaigns, special merits of individuals in strengthening the state and their passing away, mourning their loss at the national level, beliefs and customs, habitat, and their attitude to nature are depicted. The article analyzes the microconceptions «Tengri», «state», «kagan», «batyr», «Akylgey dana», «unity of the country», «aruak» and others on the basis of plot connections. The complex nature of time, the strength of the spirit in preserving the unity of the country, the ideology of the struggle against the enemy state and other features are analyzed, the features of the ancient Turkic concept of «peace» are considered. In the poem «Bilge Kagan» and the poem «Kultegin» similarities of author’s signature, views, campaigns and common inhabitance can be observed. One of the main features manifested in the poem «Bilge Kagan» is respect for the ties between ancestors, brothers and sisters. In the ancient Turkic tradition-the rite of veneration and veneration of the aruak. The poem «Tonykok» describes the historical stages of the formation of the Turkic khaganate as a state. In the poem, Tonykok is described not only as an adviser, but also as a hero and commander of an army who made an invaluable contribution to the formation of the Turkic Khaganate as a strong state. The poem has an autobiographical, historical and genealogical character.
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Khalili Kolahian, Shiva. "An analytical study of the ritual ceremonies in Iranian performing arts, a case study of Travellers." CINEJ Cinema Journal 8, no. 2 (December 3, 2020): 217–46. http://dx.doi.org/10.5195/cinej.2020.260.
Full textAbstract:
Rites and myths are important parts of the identity and the culture of every nation. Iranian rites and performing arts, as a part of Iranian art and culture, which has always got attention throughout history, can help us recognize ancient Iranian culture and history. Cinema, among other interactive arts, has sometimes been able to portray ritual arts well. Travellers movie, made by Bahram Beyzai, is one of the most prominent examples of the visualization of ritual arts in Iran, because the movie consists of three parts, like the three theaters, in which the rites are portrayed as the main story of the movie, and the Persian culture and customs have been exhibited. This paper, which its research method is descriptive-analytical, examines the standing of rites and ritual arts in Travellers movie and analyzes its atmosphere regarding to performing rituals. Its scene design changes as the script process, so that the application of elements such as light and color, and their intensity and reduction in different mental conditions, from pleasure to mourning, has been considered wisely, and the atmosphere has a dramatic impact on the audience in different scenes. The lighting and the coloring of the scenes in the movie, indicates a tribute to beliefs and faith in rites and ritual arts.
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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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Kramer, Lawrence. "Chopin at the Funeral: Episodes in the History of Modern Death." Journal of the American Musicological Society 54, no. 1 (2001): 97–125. http://dx.doi.org/10.1525/jams.2001.54.1.97.
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Abstract This essay seeks to shed fresh light on Chopin's all-too-famous Funeral March by exploring its relationship to the social history of death. Virtually from the day of its publication, the march has had a career independent of the Piano Sonata in B Minor, Op. 35, into which Chopin inserted it. It quickly became Western music's paramount anthem of public mourning, a role it played at funerals from Chopin's own to John F. Kennedy's. This civic character, however, at best represents only a fraction of the music's cultural resonance. By consulting the first context of the march, the treatment of death and burial in Chopin's Paris, it becomes possible to tell a different and a richer story. Responding to a historical crisis bequeathed by the French Revolution, France during the first half of the nineteenth century was engaged in renovating the culture of death literally from the ground up—and down. Three major institutions emerged in the capital to carry on this work, each with its own distinctive set of customs and symbolic practices: the catacombs of Paris, the Paris Morgue, and the modern cemetery, the prototype for which was Pere Lachaise. Each of the three can be said to have left a mark on Chopin's Funeral March; deciphering those marks is the project of this essay.
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Albert, Pamela L. "Grief and Loss in the Workplace." Progress in Transplantation 11, no. 3 (September 2001): 169–73. http://dx.doi.org/10.1177/152692480101100304.
Full textAbstract:
Throughout history, death and loss have given rise to social ceremonies and commemorative activities that note the death, recognize the place the person occupied in society, and assist the bereaved through the process of grief. Each culture faces death with its own definition of “appropriate” social-emotional reactions, and when death occurs, it provides the occasion for socially conditioned grief reactions and mourning practices. Historically, such practices have incorporated a set of interrelated people, the majority of whom were very knowledgeable of the customs and their purposes. In such a setting, it was possible for close kin, friends, distant kin, and acquaintances to come together to share their loss and grief. However, people may experience a loss that does not fit a socially recognized and sanctioned role. Grief for these people may have to remain private. Although they may have experienced an intense loss, personally or professionally, they may not be given time off from work or have the opportunity to talk about the meaning of their loss. In our modern, compartmentalized society, social ceremonies and commemorative activities tend to be limited primarily to a small circle of the “proper” bereaved individuals. This separation has helped to create a subset of grievers whose legitimacy may not be recognized by society as a whole and whose needs are often not addressed.
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Gurbani, Neha, Swapnil Paunikar, Devyani Mohurle, and Dr Abhilasha Dhyani. "COVID-19 and Death: The Never Ending Grief." ECS Transactions 107, no. 1 (April 24, 2022): 15395–406. http://dx.doi.org/10.1149/10701.15395ecst.
Full textAbstract:
COVID-19 has already killed more than two million people in the world. The pandemic had a deep impact on the emotional, social, and spiritual life of the public. Due to lockdown, self isolation, and quarantine protocols, hospital and health care facilities are closed to visitors due to which family members are unable to be with their closed ones in their final moments. Some are not able to see them personally, some are not able to bid goodbye to their loved ones, some cannot attend the funeral rights, and some cannot perform the final mourning rituals. Investigators are concerned that the coronavirus pandemic will give rise to serious and prolonged sorrow disorder. Death circumstances during COVID-19 pandemic (no moral or family support, or limited chances for death customs) can also gain the grief process, yet no research has specially label this issue. This article is all about the complicated process of death, dying, and grief and ways to learn dealing with the loss caused by the COVID-19 pandemic. Objective: To examine if severity of grief and sorrow was higher before or during the COVID-19 pandemic. Method: A survey that included questions on socio demographic and the terms related to loss quiz and a sorrow measure was managed in a group of 1,700 distressed persons, who took part previously or throughout this pandemic, including adults who have lost their closed ones before the pandemic or during the pandemic.
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Akhmetova, G. M. "The Function of Folklore Concepts in the Novels of S. Raev «Zhanzhaza» and T. Nurmaganbetov «Death of Angels»." Iasaýı ýnıversıtetіnіń habarshysy 128, no. 2 (June 30, 2023): 101–13. http://dx.doi.org/10.47526/2023-2/2664-0686.08.
Full textAbstract:
The article examines the features of the use of folklore motifs and images that served as an artistic method in depicting the manifestations of post-collonization in Kazakh-Kyrgyz literature written in the period after independence. Scientific evidence of the negative impact of colonization by Russia on the culture and political and social status, traditions, religious customs of the peoples of Central Asia was presented, a study was conducted in the literary aspect. It was found that the writers used such motives as a curse, a crow, a snake, a ghost, a witch, retribution, snake fascination, resistance to God, the search for Holy Land, mourning for a sacred tree, in search of solutions to pressing problems of society, in order to idealize the protagonist. A comparative typological analysis of the meaning and allegorical character of the symbolism of the snake in the novels of the Kyrgyz writer Sultan Raev «Zhanzhaza» and the Kazakh writer Tynymbai Nurmaganbetov «Death of Angels» was also carried out. The work «Zhanzhaza» analyzes as some elements of spiritual censorship prohibiting humanity, the ban on reading the Bible to patients in a psychiatric hospital, godlessness expressed under the images of Lear and Alexander the Great, the activity of the plots of the cult of personality, in the work «Death of Angels» the personal intention and creative skill of the author, revealing the appearance of modernity in the form of fraud, are analyzed, deception, the troubles of society, going through a crisis, female inequality.
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Nasution, Abdul Gani Jamora, M. Abrar Putra Kaya Harahap, Fitri Ramadhani, Zelma Azahra, and Amanda Fhadillah Siregar. "Markobar: Telaah Adat dan Pandangan Islam." AHKAM 2, no. 1 (March 1, 2023): 50–58. http://dx.doi.org/10.58578/ahkam.v2i1.817.
Full textAbstract:
The purpose of this research is to find out how the Markobar Tradition is carried out and also to find out how Islam views the Markobar Tradition of the Mandailing tribe. The method used in this research is a qualitative method with a descriptive approach. Data collection techniques are carried out by means of observation, interviews, and documentation. The research results obtained are that Markobar is one of the customs of the Mandailing tribe in the form of oral literature. Generally, markobar is carried out during Siriaon events (a party in a happy atmosphere) or a party in an atmosphere of mourning (Silulutun). In carrying out the traditional Markobar wedding event, it was opened by the Suhut. Then answered by Mora to Kahanggi and continued with advice by the families of the bride and groom based on the Dalian Natolu system. At the death ceremony, Markobar was only different from advising him, the messages conveyed were encouragement and condolences. The activity was opened Suhut and continued by the family. All kinds of cultural values that are in line with Islamic teachings may be carried out by looking at the Shari'a and the provisions of Allah SWT. Markobar practices are in line with Islam, namely giving advice to do good and leave bad, but there needs to be a little clarification in the procedure for implementing it, namely to pay more attention to time and to always remember Allah SWT.
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Zhumabay Yesbalayeva, Roza. "Müasir qazax nəsrində milli idrakın etnodeformasiyası." SCIENTIFIC WORK 82, no. 9 (September 17, 2022): 27–34. http://dx.doi.org/10.36719/2663-4619/82/27-34.
Full textAbstract:
The article deals with the traditions and ethnodeformations associated with the funeral, which are found in prose works of Kazakh literature. We often use the phrase "torkaly toi” (solemn celebration), “topirakti olim” (a sorrowful death, when all burial ceremonies are performed by beautifying the dead and all close people of the deceased mourn for his/her passing)" in the sense of joy and sadness. We know that each nation has its own traditions, superstitions, rituals and customs. Although any of these rituals and customs are common to the Turkic peoples, it can be noted that each nation has its own distinctive features. Over the years, both new and old traditions have been deformed and changed due to time. The initial forms of traditions and the ways they have been ethnodeformed can be seen from scientific research, from the conditions of performing rituals and traditions in fiction. To such funeral customs as farewell to the deceased, the ablution of the deceased, the preservation and protection of the corpse, the participation in the washing of the corpse, the praying for the deceased, the burial, there’re also such rituals as conveying the tragic news of the deceased to his close relatives, mourning for the deceased, expressing condolences to the family of the deceased, as well as giving memorial dinners after seven, forty, one hundred days and a year in the memory of the dead person. The article provides a definitive analysis of the significance and national cognitive features of such rituals. In particular, the relevance of the article is determined by making systematic comparisons through Mukhtar Auezov’s novel-epopee "Abai's way", which describes the national existence of the Kazakh people and national traditions in connection with the events. Keywords: deformation, ethnodeformation, definition, funeral, kazakh traditions and customs Roza Jumabay qızı Yesbalayeva Müasir qazax nəsrində milli idrakın etnodeformasiyası Xülasə Məqalədə qazax ədəbiyyatının nəsr əsərlərində rast gəlinən dəfn mərasimi ilə bağlı adət-ənənələrdən və etnodeformasiyalardan bəhs edilir. “Torkalı toi” (təntənəli bayram), “topiraktı olim” (mərhumun gözəlləşdirilməsi ilə bütün dəfn mərasimlərinin yerinə yetirildiyi və mərhumun bütün yaxınlarının onun vəfatı ilə bağlı yas tutduğu hüznlü ölüm) ifadələrini çox vaxt sevinc və kədər mənasında işlədirik. Məlumdur ki, hər bir xalqın özünəməxsus adət-ənənələri, ritualları var. Bu ayin və adətlərdən hər hansı biri türk xalqları üçün ümumi olsa da, onlarda hər bir xalqın özünəməxsus xüsusiyyətlərinin olduğunu qeyd etmək olar. İllər keçdikcə həm yeni, həm də köhnə adət-ənənələr zamana uyğun olaraq deformasiyaya uğramış və dəyişdirilmişdir. Ənənələrin ilkin formalarını və onların etnodeformasiyaya uğrama yollarını elmi araşdırmalardan, bədii ədəbiyyatda ayin və ənənələrin yerinə yetirilməsi şəraitindən görmək olar. Mərhumla vidalaşma, mərhumun dəstəmazı, meyitin mühafizəsi, meyitin yuyulmasında iştirak, mərhumun duasının oxunması, dəfn edilməsi kimi dəfn adətləri, həmçinin yaxın qohumlara acı xəbərin çatdırılması, mərhumun xatirəsinə matəm elan edilməsi, ailəsinə başsağlığı verilməsi, habelə xatirəsinə yeddi, qırx, yüz gün və bir ildən sonra xatirə süfrələrinin verilməsi kimi ayinlər də mövcuddur. Məqalədə bu cür ritualların əhəmiyyəti və milli idrak xüsusiyyətlərinin təhlili verilmişdir. Xüsusilə, qazax xalqının milli varlığını, milli adət-ənənələrini hadisələrlə bağlı təsvir edən Muxtar Auezovun “Abay yolu” roman-epopeyası vasitəsilə sistemli müqayisələr aparılmaqla məqalənin aktuallığı müəyyən edilir. Açar sözlər: deformasiya, etnodeformasiya, tərif, dəfn, qazax adət-ənənələri
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Iagafova, Ekaterina, and Valeriia Bondareva. "Chuvash ‘Paganism’ at the Turn of the 21st Century: Traditional Rituals in the Religious Practice of Volga–Urals Chuvash Groups." Journal of Ethnology and Folkloristics 14, no. 1 (June 1, 2020): 111–20. http://dx.doi.org/10.2478/jef-2020-0007.
Full textAbstract:
AbstractTraditional rituals formed the basis of ethnic Chuvash culture, and are still relevant in today’s festive and ritual culture, primarily among Chuvash ‘pagan’ ethno-religious groups. Today among the unbaptised Chuvash there is, with varying degrees of preservation, a set of ideas about the spirits of nature and the patron deity of different fields of life, practice of ritual prayer and sacrifice, and festive culture. The focus of ritual practice is the cult of the Supreme God Tura (Tură) and the ancestors, who during the calendar year appear in a single complex and in strict sequence. Traditional rituals play an essential role in the funeral and memorial rites and customs of the Chuvash. Thus, ‘pagan’ elements are characteristic not only of the unbaptised Chuvash, but also of some local groups of Christians and Muslims, for example ritual mourning of the dead, weekly commemoration on Thursday evenings until the ritual of ‘seeing off the soul’, ritual singing, sacrificing and ‘feeding’ souls of the dead on remembrance days, and other rituals and their elements. These ‘pagan’ elements in the culture of the Orthodox Chuvash and Chuvash Muslims living in ethnically mixed villages with Russians, Mordovians and Tatars both constitute the basis of their ethnic and cultural identity as Chuvash and contribute to the preservation of their ethnicity. Chuvash ‘paganism’, despite centuries of influence from Russian Orthodox and Muslim Tatar traditions, has a moderating influence over contemporary modernisation and is an element in religious practices of Chuvash confessional communities that is an important resource for the formation and development of ethnic and cultural identity.
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AL-Bakar, Asem. "The Repercussions of COVID-19 Pandemic, its Socio-economic Changes, in the Jordanian Family and Ways to Prevent them (A Sociological Study)." Dirasat: Human and Social Sciences 49, no. 1 (August 2, 2022): 21–42. http://dx.doi.org/10.35516/hum.v49i1.1643.
Full textAbstract:
The repercussions of COVID-19 pandemic, its Socio-economic changes, in the Jordanian family and ways to prevent them A sociological study Abstract The current study aimed to identify the Socio-economic changes caused by the COVID-19 pandemic in the Jordanian family from the point of view of university students and the role of the Jordanian family in preventing it. Social sample surveying approach and stratified random sampling were applied. The sample consisted of (215) male and female students. Descriptive approach (percentages, advanced statistical methods were used. The results revealed that there were significant changes caused by COVID-19 on Jordanian family, including social changes represented by lack of participation in social events motivated by mitigating the negative aspects of COVID-19 and the rise in social responsibility. The results showed a change in the rituals of mourning and marriage customs; also, an increase in media follow-up by family members. The results revealed educational burden on family regarding e-learning, and indicated that the COVID-19 affected, to a moderate degree, families in terms of social stigmatization. Regarding the economic changes, there were high level economic changes affecting the Jordanian family, such as the emergence of woman’s role in the family due to her increased production responsibilities, and new productive roles like producing bread and household products to reduce family members’ leaving house to preserve their health and reduce expenses. There were additional financial burdens shouldered by family which was satisfied with providing basic materials only.
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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.
Full textAbstract:
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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Bhat, Raj Nath. "Language Culture and History Towards Building a Khmer Narrative." Journal on Asian Linguistic Anthropology 2, no. 1 (January 1, 2020): 22–31. http://dx.doi.org/10.47298/jala.v2-i1-a3.
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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 neighborhoods, 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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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.
Full textAbstract:
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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Tundung, Leonardus, Yoseph Jerin, Yeremias Defrian Nadun, and Selviana Juju. "Manajemen Hipertensi menggunakan Pendekatan Kearifan Lokal di Desa Golowoi Kabupaten Manggarai, NTT." Jurnal Kreativitas Pengabdian Kepada Masyarakat (PKM) 6, no. 1 (January 1, 2023): 62–67. http://dx.doi.org/10.33024/jkpm.v6i1.7723.
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ABSTRAK Hipertensi masih menjadi penyebab utama kematian pada masyarakat dunia dan masih menjadi tantangan pemerintah pusat maupun daerah di Indonesia dalam berupaya memberikan pemahaman kepada masyarakat akan pentingnya mengetahui faktor resiko penyebab penyakit ini. Faktor resiko penyebab hipertensi adalah konsumsi kopi, merokok dan konsumsi alkohol, dimana ketiganya merupakan pola kebiasaan yang erat dengan masyakarat Manggarai. Sebagai kabupaten yang kental dengan upacara serta kebiasaan adat, kedukaan, perkumpulan, maka merokok dan konsumsi alkohol menjadi semakin sering dilakukan. Telah banyak upaya yang dilakukan tenaga Kesehatan salah satunya dengan memberikan Pendidikan Kesehatan, namun kasus hipertensi masih sangat tinggi, karena itu penyampaian informasi melalui pendekatan kearifan lokal dirasa lebih tepat untuk diterapkan. Tujuan dari kegiatan ini adalah memberikan pemahaman kepada masyarakat umum terkait manajemen hipertensi dengan menggunakan pendekatan kearifan lokal agar lebih mudah di pahami. Hasil kegiatan ini meningkatkan pengetahuan tentang manajemen hipertensi, dimana 100% peserta memahami tentang informasi yang disampaikan dan mereka menjadi lebih mengerti. Pemberian Pendidikan Kesehatan seperti ini masih terus perlu dilakukan dan menjadi program wajib yang dilakukan oleh tenaga Kesehatan di berbagai tingkat pelayanan. Kata Kunci: Hipertensi, Manajemen Hipertensi, Pendidikan Kesehatan, Kearifan Lokal ABSTRACT Hypertension is still the cause of death in the world community, and still a challenge for the central and local governments in Indonesia in trying to provide an understanding to the public about the importance of knowing the risk factors that cause this disease. Risk factors that cause hypertension are coffee consumption, smoking, and alcohol consumption, and all three habitual patterns are closely related to the Manggarai regency. In Manggarai Regency, which is thick with traditional ceremonies and customs, mourning, associations, smoking, and alcohol consumption are becoming more frequent. There have been many efforts made by health workers, one of which is by providing health education, none the less, hypertension is still very high, so the delivery of information through a local wisdom approach is considered more appropriate to be applied. This action is to provide an understanding to the general public regarding hypertension management using local culture to make it easier to understand. The results of this activity increased knowledge about hypertension management, where 100% of participants understood the information and became more understanding. The provision of health education like this still needs to be done and is a mandatory program carried out by health workers at various levels. Keywords: Hypertension, Hypertension Management, Health Education, Local Culture
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Mahdihassan, S. "Chinese Origin of Correspondence-Paper with Black Margins as Used During Mourning." American Journal of Chinese Medicine 17, no. 03n04 (January 1989): 253–54. http://dx.doi.org/10.1142/s0192415x89000358.
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In Europe there is the custom of observing mourning at the loss of a relative by using, even in correspondence, paper with a black margin. This may be traceable to China where a document on such a paper has been offered as the original.
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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.