Articles de revues : « Funeral and memorial sevices »

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Goyvaerts, Samuel. « “For your Faithful Lord, Life is Changed not Ended”. The Roman Catholic Funeral Rite in Flanders and the Paschal Mystery ». Yearbook for Ritual and Liturgical Studies 36 (31 décembre 2020) : 83–97. http://dx.doi.org/10.21827/yrls.36.83-97.

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Since Vatican II, the paschal mystery has become the focal point of all liturgy, a development that also has consequences for the Roman Catholic funeral liturgy. Celebrating the funeral in the context of the Eucharist underscores the concept of the paschal mystery very explicitly. Since 2011, a number of factors has led to the funeral liturgy without Eucharist becoming the liturgical norm in Flanders. This paper investigates this shift in light of the funeral liturgy being a memorial of the paschal mystery. It (1) sketches the shift that occurred in the revised funeral rite, (2) presents a detailed study of the new Flemish approach towards the funeral liturgy, using the diocese of Hasselt as an example, and (3) evaluates this new approach to the funeral liturgy, specifically from the perspective of the liturgy as a memorial of the paschal mystery. Finally, some conclusions regarding this case from a liturgical-theological and pastoral point of view are formulated.

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Sosnovsky, A. V. « Reflection of animistic ideas in the Mordovian funeral and memorial rite ». Vestnik of Samara University. History, pedagogics, philology 28, n^o 3 (14 octobre 2022) : 20–27. http://dx.doi.org/10.18287/2542-0445-2022-28-3-20-27.

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In the article, the author made an attempt to identify the most archaic features of the Mordovian funeral and memorial rites. The relevance of this study is determined by the importance of preserving the cultural heritage of the peoples of Russia, the interest in their national traditions and their origins. The research is based on both archival and published historical sources, as well as on the works of scientists who have considered various aspects of the Mordovian funeral rites. The use of comparative typological and structural-semantic methods made it possible to identify not only archaic elements of funeral and memorial rites, but also to determine their symbolism. In the funeral and memorial rites of the Mordovians, the real living conditions of the Mordovian people were reflected. Living in a forest area, before the appearance of ground burials at the beginning of the first millennium AD, the Mordvins buried the dead in trees, which may have led to their animistic views on trees as receptacles of souls and spirits. Such ideas are a universal phenomenon for the peoples of the forest zone. With the change in the method of burial, the symbolism of the tree continues to play an important role in the funeral and memorial rite. In the course of the study, it was revealed that echoes of such archaic survivor traits as the belief about the incarnation of the souls of the dead in trees can be found in the Mordovian funeral rite up to the present time. Similar phenomena are typical for other peoples of the Volga region the Mari, the Chuvash. In the funeral rites, as a later phenomenon, they were preserved in the funeral rites of the 40th day until the beginning of the XX century, but by the end of the XX century their meaning is lost

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Аўсейчык, Уладзiмiр. « Жабракi ў пахавальных i памiнальных абрадах беларусаў Падзвiння (па матэрыялах ХIХ – пачатку ХХI стагоддзя) ». Białorutenistyka Białostocka 13 (2021) : 261–79. http://dx.doi.org/10.15290/bb.2021.13.18.

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On the basis of folklore and ethnographic material of the 19th – early 21st century the symbolic status and ritual functions of beggars in funeral and memorial rites of Belarusian Dvina region are discussed. The beggars represent a peculiar social group, the specificity of which is most expressively manifested in the ritual forms of behavior, including the funeral and memorial rites of the dead. The reasons of their inclusion into the ritual sphere (through the analysis of such characteristics as poverty, physical deviations, blindness, special appearance, possession of secret knowledge, the nature of their “activity”, isolated lifestyle) are presented. The article deals with the status and ritual functions of beggars in the funeral rites and rites of the memorial cycle (within a year from the date of death and calendar holidays). New field material is involved in the study, part of which is fixed by the author. The results of the research will be useful in the study of worldviews and beliefs.

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Belaya, E. G. « CONTEMPORARY FUNERAL AND MEMORIAL RITUALS OF CHINESE ». Historical and social-educational ideas 7, n^o 7/2 (17 janvier 2016) : 18–22. http://dx.doi.org/10.17748/2075-9908-2015-7-7/2-18-22.

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Musaeva, М. К. « FUNERAL AND MEMORIAL RITES OF DAGESTAN PEOPLE IN MODERN URBAN CONDITIONS ». History, Archeology and Ethnography of the Caucasus 13, n^o 4 (15 décembre 2017) : 115–24. http://dx.doi.org/10.32653/ch134115-124.

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Among the rites (rituals) of the system of ceremonial actions, magical ideas, beliefs related to such cycles of human life as birth, marriage, and death, united by a single concept - the rituals of the life cycle, the funeral and memorial rites have always been the most religiously regulated ones and they are characterized by a certain stability and conservatism both in rural areas and in towns of Dagestan. In the funeral and memorial rites, we can conditionally distinguish three cycles. The first cycle includes the rituals observed within the period after a person’s death before the body of the deceased is carried out of the house; the rituals of the second cycle are performed when the body of the deceased is carried out of the house, on the way to the cemetery, during the burial and on the way back after the burial. The third cycle includes the rituals observed after the burial until the anniversary of the person’s death. This is also a whole system of views based on people’s beliefs and religious precepts. New religious trends (the ideas of pure Islam) and globalization and urbanization processes have not affected the foundations of the funeral and memorial rites. The changes have affected the material component: costs for funeral events and commemoration of the deceased (fixing of the headstone) have increased. Almost up to the 1980s, the body of the deceased city dweller was buried in the village that the deceased man or woman was from. In recent decades, new cemeteries have appeared in towns. In general, Islam has managed to press greatly the ancient pagan rituals that developed over many centuries, but this fact does not exclude the preservation of some ancient ideas and elements of pre-Islamic rituals in the funeral rites. Besides, the common Muslim character of the funeral rites could not completely suppress the ethnically specific features: due to some elements (as a rule, in the memorial part), every Dagestan nationality is recognized even in urban conditions.

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Uberman, Agnieszka. « The Semantic Frame of The Royal Funeral ». Słowo. Studia językoznawcze, n^o 14 (29 décembre 2023) : 256–69. http://dx.doi.org/10.15584/slowo.2023.14.18.

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Any form of life ends in death. Human death is a difficult moment for an individual’s family. Various cultures observe diverse rituals and traditions connected with the end of life and perform different burial rites. Memorial services assume a range of forms depending on the culture and religious tradition an individual was brought up in and followed throughout their life. However, memorial ceremonies are also diversified within a given culture. The funeral of a monarch is much more complex as compared to this of any of his/her subject’s. The death of the British Monarch, Queen Elizabeth II, in September 2022 was followed by a period of mourning and state funeral. The analysis in the present paper focuses on the semantic frame of the royal funeral. The methodological framework adopted for the discussion is the cognitive linguistic one, focusing on cognitive-linguistic models such as frames and scripts, exemplified here by the frame of the ROYAL FUNERAL and the [ROYAL FUNERAL] script. Both of the presented models contain unique elements that are not to be found in other contexts. The components of frame and script which are specific to this event are highlighted. The data for the detailed description of the frame are gathered from the online news reports provided by the British Broadcasting Corporation. The study shows how different the discussed model is from the standard description of the frame of FUNERAL and the [FUNERAL] script respectively. Also, many of its elements are culture-specific.

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Iatsenko, S. A. « Sarmatian Funeral and Memorial Rites and Ossetian Ethnography ». Anthropology & ; Archeology of Eurasia 38, n^o 1 (juillet 1999) : 60–72. http://dx.doi.org/10.2753/aae1061-1959380160.

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Minvaleev, Sergey A. « Concepts and rituals of Orthodox originas and their dynamics in funeral and memorial rites of the Ludians ». Finno-Ugric World 11, n^o 2 (18 septembre 2019) : 183–94. http://dx.doi.org/10.15507/2076-2577.011.2019.02.183-194.

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Introduction. The article reveals funeral and memorial rituals of the Ludian Karelians at the end of the 19th – beginning of the 20th centuries, which have Christian origins and exposes their further transformations. Materials and Methods. This research is based on an integrated approach to the humanities. The most valuable group of sources for the research is unpublished expeditionary materials, stored in the archives of the Republic of Karelia and Finland. Results and Discussion. The funeral and memorial tradition depends on Orthodox funeral complex of rites. Almost every aspect of the funeral, which has Orthodox semantics, find its own interpretation in mind of the Karelians, such as candles at a casket necessary to light a way for a deceased in the next world; the sacrament of penance obligatory for the living not to carry any sins of the dead; the requiem mass to grant peace to the departed soul and etc. A priest participated in all steps of funeral ceremony: from a confession to common wakes. In the Soviet era a priest’s role in burial practices of Karelian countryside begun to subside by elderly women who could read in Church Slavonic. Ludian burial practices contain some echoes of burial orgies (also known as “funny funerals”) and ancestor worship. Conclusion. Despite of atheistic propaganda and intense fighting of the Soviet State against religion, Christian funeral ceremonies continued to be observed by Ludian Karelians and preserved the features of the Pagan-Christian syncretism.

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Minvaleev, Sergei Andreevich. « Christian Elements and Their Folk Adaptations in the Funeral and Memorial Rites of the Ludian Karelians ». Journal of Ethnology and Folkloristics 18, n^o 1 (1 juin 2024) : 95–112. http://dx.doi.org/10.2478/jef-2024-0007.

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Abstract The article* focuses on an analysis of the funeral and memorial rituals of the Ludian Karelians in the context of folk religion. For many years, rites of Orthodox origin were either viewed unilaterally or ignored altogether in ethnographic literature, with the reconstruction of ‘pagan’ elements being highlighted, which in turn gave rise to the theory of dual faith. According to the results of my research, the funeral and memorial traditions of the Ludians (from the late 19th to the late 20th century) are based on an Orthodox funeral system in which many aspects derived from a Christian basis found new interpretation. For example, the requirement to light candles was explained as lighting the way to the afterlife, the importance of making confession was so that the dying person’s sins would not attach to the living, and funeral services were to help the soul of the deceased ‘settle’, etc. The principal exponents of the funeral rituals, who ensured the successful transition of the soul to the next world, were representatives of the people: women who washed the body of the deceased, and lamenters, but the church priesthood nonetheless played a significant role in conducting the rituals. The priest’s participation is apparent at all stages of the funeral ritual, from confession to commemoration. Following the abolition of the institution of the church during the Soviet period, the functions of the priest were assumed by elderly women who knew the prayers and church burial traditions.

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Klimova, Ksenia, et Inna Nikitina. « Funeral and Memorial Rites of Pontic Greeks of Sochi (Based on Field Materials of 2022) ». Slavic World in the Third Millennium 17, n^o 3-4 (2022) : 160–78. http://dx.doi.org/10.31168/2412-6446.2022.17.3-4.09.

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This article analyses the material collected during an ethnolinguistic expedition to the Pontic Greeks of Sochi, which took place from the 15th to 25th of July, 2022. In the settlements of Krasnaya Polyana, Lazarevskoye, Adler, Sochi (center), Lesnoye, and Galitsino, the Pontic dialect of the Greek language and the characteristic elements of traditional Pontic culture are preserved to this day. The Greek population arrived in this region in the second half of the nineteenth century. The first settlers fled from the Ottoman Empire to Russia and historical memory of these events is still preserved. The Pontic funeral and memorial rites are structurally similar to the East Slavic and Greek ones. Some Pontic death-related lexemes are similar to Greek, while others differ (for example, the Pontic verb monázo ‘to keep vigil over a dead body’). A number of ritual elements (such as throwing flowers behind a funeral procession or distributing gifts at a funeral) were borrowed by the Pontians from their Eastern Slavic neighbours. Of particular interest is the use of objects associated with the deceased in magical rituals. One Pontic funeral tradition is the special way of decorating the funeral dish (kukía). The article also describes the changes in funeral rituals during the Soviet era, such as the increased role of ritual specialists and the custom of reading the Psalms for the deceased at home.

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Николаев, Вячеслав Романович. « FUNERAL RITES OF KET AND NAVAJO INDIANS : EXPERIENCE OF HISTORICAL AND ETHNOGRAPHIC COMPARISON ». Tomsk Journal of Linguistics and Anthropology, n^o 1(35) (25 avril 2022) : 135–45. http://dx.doi.org/10.23951/2307-6119-2022-1-135-145.

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В статье проведен сравнительный анализ погребально-поминальной обрядности кетов (представителей енисейской языковой семьи) и индейцев навахо (представителей языковой семьи на-дене) с целью выявления в этих обрядах каких-либо культурных сходств и связей для сбора данных, позволяющих впоследствии анализировать характер самих этих связей. В результате автором статьи были получены выводы о том, что среди характеристик в погребально-поминальном обряде кетов и индейцев навахо есть как существенные (захоронения на лабазе и на дереве, объяснение смертности человека, ориентация умершего), так и менее существенные сходства. Некоторые элементы сходства в погребально-поминальных обрядах сравниваемых этносов позволяют (с большой осторожностью) оценить имеющиеся черты сходства как носящие характер культурно-генетических, что может стать неким дополнительным аргументом в пользу теории о родстве индейцев на-дене и енисейцев. The study is carried out a comparative analysis of the memorial and funeral rites of the Indians of the Na-Dene (Navajo) group and the Yenisei (Kets). The purpose of this study is to conduct a comparative analysis of ethnographic material in order to identify any cultural similarities and parallels in the memorial and funeral rites of the Navajo Indians and Kets and to collect data that would allow to analyze the nature of these ties themselves afterwards. As a result, the author of the article reached the conclusions that among the characteristics in the funeral ritual of the Kets and Navajo Indians there are both principal (the burials in a warehouse and on a tree, an explanation of human mortality and the orientation of the deceased in an eastern direction) and insignificant similarities among the characteristics in the funeral rituals of the Kets and Navajo Indians. There are cultural ties in memorial and funeral rites that allow (with great caution) to evaluate the existing similarities as cultural and genetic, which may become an additional argument in favor of the theory of the Na-Dene Indians’ and the Yenisei’s kinship.

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Karakin, Yevgeniy V., et Tatyana V. Pashkova. « The role of the furnace in Karelians funeral and memorial rites and folk medicine ». Finno-Ugric World 12, n^o 2 (7 août 2020) : 176–83. http://dx.doi.org/10.15507/2076-2577.012.2020.02.176-183.

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Introduction. The article studies the role of the furnace in funeral-memorial rite and folk medicine of the Karelians. The study examines the functions of the furnace at all stages of the funeral-memorial rite, starting with the death of a person. The authors address the issue of the function of the furnace in folk medicine, focusing on healing and protective magic, which also traces the furnace with one of its functions: an intermediary between the earthly and the afterlife. The relevance of this study is determined by the absence of special works based on Karelian material, as well as in comparison with the Finno-Ugric and Slavic peoples. Materials and Methods. The material for the study was the funeral-memorial rites of Karelians and Karelian folk medicine studied using comparative-historical and comparative-comparative methods. Results and Discussion. This article analyzes the functioning of the furnace in funeral-memorial rites and folk medicine of the Karelians. The analysis considered the data of the Baltic-Finnish peoples (Karelians, Finns, Vepsians) and, more generally Finno-Ugric peoples. In addition, it reviewed the information about the traditions of Russians who originally lived at the same territory with the Karelians. In the course of the study, it established the common features in the rites at all stages of burial of the studied peoples, and in folk medicine at the moment of a person passing away when a dying person departs to another world and. Conclusion. Household items, funeral ceremonies and folk medicine appearing in funeral rites, as well as some representatives of the fauna were endowed with the ability to be an intermediary between the earthly and the underworld. Among the household items, a furnace and its utensils associated with the cult of ancestors, which were endowed with cathartic and apotropic functions and played a crucial role in the final rite of a person’s life cycle. According to data on Karelian folk medicine, it was believed that a dog, a snake and a crow have a connection with the “other” world, where diseases come from. For example, a dog was used in medical rites to remove the disease from the world of people to the «other» world. In some cases, both a dog and a furnace appear in the process of treatment.

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Ruslan Ryafatevich, Agishev, Barinova Olga Nikolaevna et Irina Vladimirovna Manaeva. « Funeral and Memorial Rites of Mishar Tatars of the Republic of Mordovia ». Islamovedenie 12, n^o 1 (30 mars 2021) : 83–94. http://dx.doi.org/10.21779/2077-8155-2021-12-1-83-94.

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In Muslim communities of contemporary Russia, the processes of re-Islamization are ac-tively taking place, leading to the transformation of traditional ritual. The study of the ongoing changes (usually accompanied by the disappearance of ethnic rituals) is an important research task. The article examines the funeral rites of Mishar Tatars of the Republic of Mordovia – their content and transformations. The analysis shows that in the territory of the region in the second half of the 20th century there was a syncretic tradition of carrying out funeral rites of the Mishar Tatars. The funeral and memorial combination included rituals and elements of rituals of a non-Islamic nature, borrowed from other religious, ethnic, cultural and ideological systems. At the beginning of the 21st century, the process of bringing the burial and memorial rites of Mishar Tatars of the Republic of Mordovia to Islamic canon was intensified. A distinctive feature of the process was the exclusion from the ritual practice of all rites and elements of rites that do not correspond to Muslim canons.

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Pavlova, Anzhelika N. « A costume in the funeral rituals of the Mari people ». Finno-Ugric World 12, n^o 4 (25 décembre 2020) : 423–29. http://dx.doi.org/10.15507/2076-2577.012.2020.04.423-429.

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Introduction. Burial rites, which are a traditional object of research in archeology and ethnography, are one of most stable elements of ethnic culture. The costume and its individual elements took an important place in the funeral and memorial rites. The study of these rituals can reveal new aspects of the spiritual culture of the Mari people. Materials and Methods. The work is based on the comparison of archaeological and ethnographic materials, culturogical approach, methods of semantic, cultural and anthropological research. Results and Discussion. The reference of funeral and memorial rites to the passage rites determined the use of the elements of a wedding dress, including fur clothes and jewelry. The belt that served as a storage was an important part of the burial costume, as well as the sacrificial and ritual complexes of the ancient Mari tribes. Conclusion. Application of a culturological approach to the research of the funeral rituals of the Mari people allowed to conclude that the costume substituted the deceased, served as the embodiment of a generic body that went back to the totem. The funeral costume, like the wedding one, assumed the use of ancient symbolic codes. The belt that completed the symbolic human body was an important burial costume. The belt served as a defense in the ancient Mari sacrificial ritual complexes, enhancing their association with the world tree.

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Iskakov, K. A., U. U. Umitkaliev, D. T. Tleugabulov et A. T. Dukombaiev. « Preliminary Preservation of the Bodies of the Deceased in the Funeral Rites of Kazakhs (Based on the Materials of Archaeological, Historical and Folklore-Literary Sources) ». Vestnik NSU. Series : History and Philology 21, n^o 7 (8 septembre 2022) : 150–62. http://dx.doi.org/10.25205/1818-7919-2022-21-7-150-162.

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Purpose. The authors tried to reveal the reasons, duration and place of temporary preservation of the bodies of the Kazakhs on the basis of archaeological, historical and folklore-literary sources. The authors also tried to trace the historical continuity in the funeral and memorial rites of nomads.Results. The tradition of delayed burials is associated with the natural conditions and economic cycle of nomads. Based on ethnographic data, the authors analyze various options for preserving the body before burial. According to it, the practice of performing deferred burials originates from the period of early nomads of the Eurasian steppes. Archaeological materials contain evidence of the usage of deferred burials of notable individuals among the Turks. The article also discusses the special veneration of ancestors, which can also be traced in the funeral rites of early nomads. The large burial mounds were build in their honor, and they were buried in clothes adorned with gold, with a large quantity of supporting equipment. The funeral and memorial rites of the nomadic Kazakh people also include the veneration of ancestral spirits. They tried to bury their khans, batyrs and biys in the mausoleum of Khoja Ahmed Yasawi. And to do this, they had to temporarily bury the body and save it until burial.Conclusion. Islam brought changes in the funeral rites of the steppe population. However, the Kazakh people tried to preserve the traditions that do not contradict the Sharia, in some cases without changes, in others, some customs were transformed in accordance with the norms and teachings of Islam. The Kazakhs managed to unite the two worlds, and for a life of peace and prosperity, with the blessing of aruakh, arranged memorial dinners on the third, seventh, fortieth day, the annual “as”, sacrifices, but in many traditions and customs, the reading of prayers from the Koran was introduced.

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Nikolaev, V. V. « Semantics of Traditional Funeral Rites of the Indigenous Population in the Northern Altai Foothill (Late 19th – First Half of 20th Century) ». Archaeology and Ethnography 18, n^o 3 (2019) : 159–71. http://dx.doi.org/10.25205/1818-7919-2019-18-3-159-171.

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Purpose. The article reconstructs traditional funeral memorial rituals of the indigenous peoples inhabiting the Northern Altai foothills (the Kumandins, the Tubalars and the Chelkans) and its semantics. Results. The funeral memorial rituals included three stages: preparation of the deceased for the ritual, funeral and commemoration. The preparatory period for transition to another world included washing the body, dressing, preparing a new “house” for the deceased (coffin, deck, grave, frame, platform, etc.) and preparing the accompanying equipment (things and food needed on the way to another world). The burial day began with the preparation of the burial site at sunrise. In the middle of the day, the relatives carried the body of the deceased out of the house, mourned and made their way to the dead person’s new “house”. At the burial site, the participants of the procession said goodbye and buried the body. This day culminated in the commemoration of the deceased and purification of the participants of the ritual at sunset. The commemoration stage was accompanied with meetings, feeding and seeing off the soul of the dead person. Conclusions. Death determined the onset of the transition period for the deceased. A successful transition of the soul from one world to another had to be ensured by the correct performance of a complex of rites and rituals. At the same time, rituals were aimed at preserving the lives of living relatives and protecting the society. Elements of the rites had a symbolic character. Ritual practices were intended to ensure the cyclical nature of life. Influence of Russian and Orthodox traditions on indigenous Altai population led to transformations of the funeral and memorial rites and rituals. At the same time, the semantics of the rituals stayed the same and passed on from generation to generation.

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Plotnikova, Anna. « Names of Memorial Days in the Traditions of Eastern Serbia : Ethnolinguistic Aspect ». Slavianovedenie, n^o 6 (2022) : 98. http://dx.doi.org/10.31857/s0869544x0023262-1.

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The article examines the terminological vocabulary of one of the stages of funeral and memorial rites, fixed at the border zone of the Slavic and non-Slavic traditions of Eastern Serbia. Rites and customs of the Vlachs (obsolete Rus. Valahi, i.e. Wallachians, Serb. Vlasi), who moved to these territories mainly in the XIX century and currently live in villages that are interspersed with Serbian ones, influenced the Serbian folk tradition. The funeral and memorial rites of the Slavs represent the most conservative area of folk rituals and motivating beliefs and prescriptions, less susceptible to changes linked with both globalization and urbanization, and with the influence of neighboring traditions. Nevertheless, due to the fact that the funeral and memorial rites of the Vlachs are exceptionally bright, rich and representative, the considered ethnic complex of rituals could not but have a tangible impact on the Eastern Serbian rituals and representations associated with the transition to another world. The East Serbian dialect vocabulary largely reflects these processes, which is demonstrated in the article by the example of the lexeme pomana («commeration»), widely used in the dialects of North-Eastern Serbia. Meanwhile, the Serbs still retain the original Slavic archaic vocabulary, reflecting the ancient Slavic ideas about the deceased, his needs and necessities in the “other world”. Various types of sources are involved in the study: lexicographic (explanatory, etymological and dialect dictionaries), ethnographic (descriptions of customs, rituals and representations in certain regions of Eastern Serbia), data from the National Corpus of the Serbian Language and the author's own field ethnolinguistic materials (1997–2021).

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Ruslan Ibragimovich, Seferbekov, et Galbacev Surkhay Magomedovich. « Modern Practices of Commemoration and Mourning in the Funeral Rites of Gumbet Avars : Islamic and Non-Islamic Components ». Islamovedenie 14, n^o 3 (29 novembre 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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A., ILYUSHIN, et SULEYMENOV M. « RITUAL PITS AT THE PODGORNOYE-1 FUNERAL AND MEMORIAL COMPLEX ». Preservation and study of the cultural heritage of the Altai Territory 28 (2022) : 237–43. http://dx.doi.org/10.14258/2411-1503.2022.28.33.

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The article describes the history of archaeological research at the Podgornoye-1 funeral and memorial complex in the Leninsk-Kuznetsk municipal district of the Kemerovo region. The fact of changing the perception of the archaeological site as new archaeological sources accumulate is recorded. The results of excavations on the site of ritual pit №5 are described. Stratigraphy of cultural layers and complexes of archaeological objects (ceramic utensils, bone, stone and iron products) are studied. The excavation materials of the two horizons date from the developed Middle Ages and new times. The hypothesis is stated about the use of a ground pit for ritual purposes in various historical eras.

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Petrov, Igor G. « BEHAVIORAL PROHIBITIONS IN FUNERAL AND MEMORIAL RITES OF THE CHUVASH ». Vestnik Chuvashskogo universiteta, n^o 2 (25 juin 2021) : 158–70. http://dx.doi.org/10.47026/1810-1909-2021-2-158-170.

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On the basis of literary, archival, folklore sources and expedition materials, the article examines such a little-studied genre of Chuvash folklore as prohibitions (taboos). Special attention is paid to the systematization and analysis of behavioral prohibitions that have long existed and continue to exist in the funeral rites of the Chuvash. By behavioral prohibitions, the author means a set of well-established and generally accepted prescriptions and rules that regulated the everyday and ritual behavior of an individual and a collective within the framework of a funeral and memorial rite – family members, relatives, as well as other members of a rural community. Their observance was due to the fear of the society members before the deceased and death, the desire to appease the deceased and secure his protection, as well as the desire to protect themselves from the deceased and ensure his safe transition to the other world. By adhering to the prohibitions, people ensured their own safety and well-being, and in general secured the protection of the deceased as a representative of the ancestral world. Despite the superstitious nature of most of the prohibitions, they still exist nowadays. On the one hand, this indicates the antiquity of their origin, on the other – their stability in time and space.

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d'Avray, David. « The Comparative Study of Memorial Preaching ». Transactions of the Royal Historical Society 40 (décembre 1990) : 25–42. http://dx.doi.org/10.2307/3679161.

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ANYONE who has attended an academic memorial service or a funeral has directly experienced the tradition of memorial preaching. I define this largely, and include any sermon about a dead person not a saint, whether or not it was given at a service linked to burial. I have not included purely secular addresses, though they are closely related. The subject lends itself to comparative treatment because memorial preachers of different periods have tried to bring out the significance of a person's life and death in the light of the religious and other values of the society to which both preacher and deceased belong. This provides the common basis without which comparative history is uninstructive.

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Pesetskaya, Aleksandra A. « Mari сlothing in the funeral and memorial rituals (late XIX – early XX century) ». Finno-Ugric World 13, n^o 3 (25 octobre 2021) : 280–92. http://dx.doi.org/10.15507/2076-2577.013.2021.03.280-292.

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Introduction. The paper considers the Mari clothing for funeral and memorial rituals, its specific features, and functions. The purpose of the research is to define a role and application that clothes have in ceremonies. Materials and Methods. As the research materials for the article, the author used ethnographic sources published in the XIX and early XX centuries, field journals by Tatyana Kryukova belonged to the Archive of the Russian Museum of Ethnography, as well as the author’s personal field research materials, collected during personal expeditionary activities in the Mari El Republic. The structural-functional and comparatively historical methods were the major methods for the research. The research materials were collected by means of participant observation and semi-structural interview methods. Results and Discussion. The Mari clothing during the funeral and memorial ceremonies marked two core functions, being represented by a costume of the deceased person and as an independent ritual object. Dressing the deceased person entailed a number of taboos whereas some clothes of the deceased were used to fill up the coffin. During the memorial rituals, the clothing of the deceased became a part of the «substitution» ritual when the role of the deceased was taken on by living people who were present at the ceremony. Apart from that, the clothing served as a present for the participants of the ceremony. Conclusion. A change of clothes in the lifecycle rituals marked a transfer of the clothes’ owner from one condition to another. A deceased person was a key figure during the funeral rite, while a change of his clothes facilitated their separation from the living ones. The costume itself was characterized by the inversion of the details and revealed its reference to wedding items. In the context of the memorial ceremonies, the clothing functioned as means of communication between a deceased and living ones, whereas its prolonged use accepted as a gift allowed maintaining the communication.

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Rahn, Peter J. « Funeral Memorials of the First Priestess of Athena Nike ». Annual of the British School at Athens 81 (novembre 1986) : 195–207. http://dx.doi.org/10.1017/s0068245400020153.

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The Lekythos of Myrrhine (NM 4485) is described and dated to the last decade of the fifth century. It is a specially commissioned memorial, commemorating her religious office; she is demonstrated to have been the first priestess of Athena Nike. The gravestone to Myrrhine found near Zographo is also discussed. It is suggested that the Lethykos is either a public monument, or an attempt by her family to draw public attention to her, while the Zographo stone marked her actual burial place.

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Kovalevskiy, Sergey A. « The tradition of burning corpses in Irmen funeral and memorial rites ». Vestnik Tomskogo gosudarstvennogo universiteta, n^o 409 (1 août 2016) : 68–71. http://dx.doi.org/10.17223/15617793/409/10.

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Nedostupova, Lyubov V. « Folk patois through the prism of the funeral and memorial rite ». Neophilology, n^o 4 (2022) : 715–23. http://dx.doi.org/10.20310/2587-6953-2022-8-4-715-723.

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The topic of this study is the content of the ritual of organizing and conducting a funeral, which is reflected in the living language of a rural person. The applicability of this research is due to the growing interest in the folk culture of the past and the vocabulary associated with it. The purpose of the research is to determine the characteristic features of the speech of a dialect speaker of the older age group through the prism of the funeral and memorial rite of the Russian village. The old tradition is represented through the folk language. The object of research is the South Russian patois. As a result of research activity, we show the ceremonial of the mourning cycle of the middle of the 20th century. It is presented as an original cultural phenomenon, including 12 stages of action. The patois of a village woman is analyzed through bright phonetic and grammatical features. Among them: ya-pronunciation, a-pronunciation, i-pronunciation, transition [a] to [o], γ fricative formation, loss of initial vowel and consonant, use of prosthetic [й] before front vowel [и], hard pronunciation of long hissing [ш’], regular dissimilation, simplification of consonants and vowels or their groups, lengthening of the stem due to a vowel and/or consonant, rearrangement of stress in words, transition of nouns of the 3rd declension into the 1st, endings -ы in words of the neuter gender, transition of the neuter gender into female, etc. It is concluded that these characteristics testify to the preservation of dialectal features through a strong, steadfast custom of the last century. It is noted that in the respondent's speech they found expression: ritual tradition, ritual food and drinks, the life of a particular person, rural realities, features of life, family relations, norms existing within the village microcommunity, etc.

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Kadyrov, Rasim Reshatovich. « Religious syncretism in the funeral and memorial rites of the Crimean Tatars in modern times ». Genesis : исторические исследования, n^o 1 (janvier 2024) : 44–51. http://dx.doi.org/10.25136/2409-868x.2024.1.69554.

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The author touches upon the funeral and memorial customs and rituals of the Crimean Tatars, in particular their content and transformation. The main purpose of the study is to examine the mutual influence of religions and identify elements of ancient pre-Islamic beliefs in the funeral culture of the Crimean Tatars during the late XVIII-early XX centuries. Based on this, the author of the work had two main tasks: 1. To highlight and characterize the main customs and rituals that formed the funeral and memorial complex during the specified period; 2. to highlight the rituals that are conditioned by religious prescriptions and rituals formed as a result of the mutual influence of ancient Turkic views with Islamic religious norms. In general, based on the fact that customs and traditions imply an inherited set of behavior, studying the ritual component will allow us to assess the stability of the development of the spiritual culture of the Crimean Tatars. An analysis of ethnographic descriptions, diaries and records of travelers published in the XIX - early XX century was carried out on this topic. The 20th century allows us to reconstruct the funeral rite and identify elements not related to religious dogmas. The novelty of the research lies in the fact that the conducted rituals are considered through the prism of Islamic doctrine, which allowed us to partially determine the degree of religious syncretism in the culture of the Crimean Tatars and identify specific elements associated with ancient pre-Islamic views. As part of the study, it can be concluded that Muslim religious norms were generally observed. Among them: the order for the speedy burial of the body, the correct corpse laying and the vestments of the deceased. At the same time, there are separate descriptions of the funeral rite, where some variability in the performance of rituals is presented, in particular, improper sitting of the corpse and the presence of inventory, which is explained by religious competence and the preservation of echoes of ancient pre-Islamic cults. The echoes of ancient cults are mainly traced in memorial rites, through a ritual meal. Cooking, especially the food that the deceased loved, refers us to the veneration of the cult of ancestors, which was represented among the Turkic-speaking tribes before the adoption of Islam. At the same time, since the meals were accompanied by the recitation of prayers for the deceased, they were firmly associated with religious norms among the inhabitants.

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Lambert, Alex, Bjorn Nansen et Michael Arnold. « Algorithmic memorial videos : Contextualising automated curation ». Memory Studies 11, n^o 2 (23 novembre 2016) : 156–71. http://dx.doi.org/10.1177/1750698016679221.

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Web platforms such as Facebook and Google have recently developed features which algorithmically curate digital artefacts composed of posts taken from personal online archives. While these artefacts ask people to fondly remember their digital histories, they can cause controversy when they depict recently deceased loved ones. We explore these controversies by situating algorithmic curation within the media ethics of grief, mourning and commemoration. In the vein of media archaeology, we compare these algorithms to similar work done by skilled professionals using older media forms, drawing on interviews with Australian funeral slideshow curators. This professional commemorative labour makes up part of a broader, institutionalised system of ‘death work’, a concept we take from thanatology. Through the media ethics of death work, we critique the current shortcomings of algorithmic memorials and propose a way of addressing them by ‘coding ethically’.

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Smirnova, Alla A. « National funeral of February Revolution sacrifices and representatives of Russian culture ». Vestnik of Saint Petersburg State University of Culture, n^o 4 (29) (2016) : 27–31. http://dx.doi.org/10.30725/2619-0303-2016-4-27-31.

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The history of the organization the national funeral of the February Revolution sacrifices and the activity of the representatives of the Russian culture and art are described. Using the publication of documents of the Petrograd Soviet the workers and soldiers, materials of its organ «Information of the Petrograd Soviet workers and Soldiers» and memoirs of representatives of the Russian culture, the contact of the prominent representatives of artistic intellectuals with new organization of the workers and the soldiers – Petrograd Soviet are shown. The active participation of the representatives of Russian culture in the organization of Revolution’s sacrifices funeral on Mars Field and in elaboration and construction of the Memorial of the Revolution sacrifices are also underlined.

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Nikitina, Inna. « The Practice of Secondary Burials in Greece : The Evolution of Tradition ». Stephanos Peer reviewed multilanguage scientific journal 57, n^o 1 (31 janvier 2023) : 209–15. http://dx.doi.org/10.24249/2309-9917-2023-57-1-209-215.

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The article analyses the practice of secondary burials as part of the funeral and memorial rite in modern Greece. Secondary burial in this case is defined as the exhumation of the remains from the grave after a certain time and their reburial in the ossuary. The article includes the description of the practice in modern Greece (based on author’s field materials) and comparative analysis of the rite in its traditional and modern forms. It is concluded that secondary burials as part of the modern funeral rite represent a transformation of the rural tradition. In traditional culture the transfer of the bones of the deceased to the ossuary was considered the final stage of the funeral rite, and was perceived positively as a part of the ancestor worship. In modern urban conditions, on the other hand, these reburials are carried out involuntarily (due to the lack of cemeteries in big cities) and have not such an unambiguous reception.

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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), n^o 2023 №2 (1 juin 2023) : 169–83. http://dx.doi.org/10.33876/2311-0546/2023-2/169-183.

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

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Jensen, Christopher. « Launcelot's Swoon : Mourning and Memorial in Malory and the Stanzaic Morte Arthur ». Arthuriana 33, n^o 2 (juin 2023) : 62–83. http://dx.doi.org/10.1353/art.2023.a903758.

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Abstract: Launcelot's embodied expression of grief at Gwenyvere's funeral is condemned by the Bishop in Malory's Morte , but the ideological basis for this condemnation is obscure. Linguistic, cultural, and doctrinal analysis provide useful interpretive context, but a close comparison to the Stanzaic Morte Arthur reveals more concrete evidence of Malory's amplification of the earlier poem and characteristic affinity for the secular.

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Bregman, Lucy. « Funeral for a Homeless Vagrant ? Religious and Social Margins ». Religions 12, n^o 1 (1 janvier 2021) : 30. http://dx.doi.org/10.3390/rel12010030.

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A “homeless vagrant” was the term used by Protestant clergy of the first half of the twentieth century for a man without name, family or history who died on the street. Clergy were asked to perform a funeral for him, but as his religious status was unknown, his funeral posed a problem for them. How could one preach a hopeful Christian message, for one who may not have had faith in Christ? This paper uses pastors’ manuals and sermon collections to understand how this kind of “problem funeral” was interpreted as an example of a marginal death both religiously and socially. Although there were no mourners, the purpose of the funeral was worship of God, who was always ready to receive us. The homeless vagrant’s funeral was also an occasion for reproach, against the anonymity, impersonality and moral danger of urban life. The homeless vagrant’s extreme isolation and abandonment made him a warning to all. The paper closes with the contrast between this view of death on the street, and that conveyed in recent Homeless Persons Memorial Day services, organized by activists for the homeless. The latter see the homeless as persons with names and stories, part of a counter-community in cities. The tone of reproach is much more prominent here, too. Society has failed these people.

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Silantyeva, Viktoriya A. « Legal regulation of the funeral process in Russia during the 18th–19th centuries epidemics ». Vestnik of Kostroma State University 29, n^o 1 (14 juin 2023) : 189–95. http://dx.doi.org/10.34216/1998-0817-2023-29-1-189-195.

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The fundamental foundations of human culture should include funeral and memorial rites, which reflect the life cycle of an ethnic group. In emergency situations, there are changes in the habitual image of people and the concentration of public attention on the ritual sphere. Epidemics that differ in the scale of mortality can be considered to be such situations. The article examines the influence of epidemics on the funeral process in Russia on the basis of the analysis of the 18th–19th centuries normative legal acts. According to the author, at the first stages of the development of epidemic diseases, people tried to adhere to the traditional rules of burial of the deceased. However, with the increase in the number of deceased, the state imposed restrictions that also applied to the funeral process. The paper considers the stages of the funeral process and its features during the 18th–19th centuries epidemics – simplification of the preparation and transportation of the body to the burial site, changing the term, time and place of burial, formal performance of ritual practices. Special attention is paid to the reaction of the population to the prohibitions imposed by the authorities. The article formulates the main conclusion that after large-scale epidemics, there had been a transformation of the funeral process, which the 18th–19th centuries Russian legislation reflected.

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Klimova, Ksenia, et Inna Nikitina. « Language and culture of the Greeks of North Ossetia – Alania (based on materials from the ethnolinguistic expedition to the Greeks of Vladikavkaz) ». Slavic Almanac, n^o 1-2 (2024) : 227–40. http://dx.doi.org/10.31168/2073-5731.2024.1-2.11.

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This paper presents an overview of the results of the ethnolinguistic expedition (held in winter 2024) to the Greeks of Vladikavkaz, North Ossetia-Alania. The history of the Greek community in North Ossetia begins in the 19th century, when Greek builders from Trebizond moved to the Caucasus. Subsequently, Greeks also resettled from other regions, such as Krasnodar Krai, Kazakhstan, Georgia. The majority of the Greek population of Vladikavkaz speaks the Pontic dialect of Greek language. The main goal of the expedition was to study the Pontic vocabulary related to funeral and memorial rituals. Of particular interest are the memorial rituals of the Greeks of Vladikavkaz, which are distinguished by a regulated procedure. For example, there is a special order for pronouncing three toasts at the wakes. The informants emphasize the brevity of Greek funeral feasts, a certain set of dishes and the way of decorating the traditional ritual dish kokia (the decoration varies depending on the day of the wake). There is also a custom of visiting the family of the deceased to express condolences until 40 days after death. In Pontic dialect the tradition is simply called το χατίρ, which means ‘respect’.

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Petrov, Igor Georgievich. « Ritual functions of clothing in the memorial rites of the Chuvashs ». Ethnic Culture 6, n^o 2 (20 juin 2024) : 8–15. http://dx.doi.org/10.31483/r-111756.

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Clothes perform many functions functions. One of them is the ritual function, according to which it becomes an important tool or object of various magical practices. In this article, using the example of the сhuvashs of the Volga-Ural region, the functions of the deceased’s clothes in the customs and rituals of the memorial cycle are considered. On separate thematic blocks, the role of clothing as a ritual item at large commemorations, at the fortieth day commemoration, as well as at general summer commemorations was investigated. The article is based on published works on the history and ethnography of the chuvashs of the 19th – early 20th centuries, archival sources, as well as field materials of the author collected in different years in the Republic of Bashkortostan and the Republic of Tatarstan. It has been revealed that in the funeral rites, clothes appear and are actively used as a substitute for the deceased, as well as an offering addressed to the deceased on behalf of living relatives. Thanks to these qualities, clothing is one of the important and universal means of communication between the world of the living and the world of the dead. Rites with clothes in memorial rites have been preserved and exist in modern ritual practice. Such stability, on the one hand, is due to the deep archaic and conservative funeral rite as a whole, on the other hand, the comparative stability of this ritual to modern innovations.

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Drobyshev, Yu I. « Funeral and Memorial Rituals of the Medieval Mongols and Their Underlying Worldview ». Anthropology & ; Archeology of Eurasia 45, n^o 1 (juillet 2006) : 65–92. http://dx.doi.org/10.2753/aae1061-1959450104.

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Vaganova, Elena N. « Funeral and memorial lamentations in the folklore of Mordva-Erzya : poetic devices ». Finno-Ugric World 14, n^o 1 (22 avril 2022) : 8–19. http://dx.doi.org/10.15507/2076-2577.014.2022.01.8-19.

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Introduction. Lamentations remain an enduring national treasure of the Mordovian ethnos. They do not only offer the richest cultural and historical information, but also represent a living existence of the past in modern times. Based on the research and the folklore material, it gives a generalized characteristic of poetic devices and visual and expressive means used in the texts of the lamentations of the funeral and memorial cycle of Mordva-Erzya. Materials and Methods. The study combines methods of description and comparative analysis. The basis of the empirical material was reliable folklore collections with exceptional historical, cultural and research value, borrowed from the oral and poetic creativity of the Mordovian people, the vocabulary of the Erzya language, traditions and rituals. Results and Discussion. Lamentations is the most important component of the verbal and musical codes of the funeral and memorial complex. The poetry of lamentation, which has preserved archaic features, gives the national culture a special charm, emphasizes its lively sound, primordial independence and originality. Lamentations are used to express grief at the loss of a beloved one, and they are characterized by a well-developed system of comparisons and metaphors that perform the functions of imagery and allegory. Special colorfulness, brightness and expressiveness in lamentations are given by the traditional techniques widely used in lamentations: appeals, comparisons, metaphors, artistic parallelisms and other visual and expressive means. Conclusion. The Mordovian religious tradition is rich in means of expression and poetic techniques, the functioning of which in the structure of folklore work gives its best samples a unique national flavor. The manner of performing lamentations has local traditions, lamentable melodies typical for a particular locality. The considered images, motives, appeals, comparisons, metaphors, personifications, contribute to understanding the depth of the spiritual world of the people, their worldview.

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Podyukov, I. A., et E. N. Svalova. « Local Specifics of Vocabulary of Funeral and Memorial Rituals of Russian Prikamye ». Nauchnyy dialog, n^o 11 (2019) : 46–60. http://dx.doi.org/10.24224/2227-1295-2019-11-46-60.

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БОЙКО, Ю. И. « Local features of the funeral and memorial ritual of the Southern Komi ». ТРАДИЦИОННАЯ КУЛЬТУРА, n^o 1 (25 mars 2019) : 91–102. http://dx.doi.org/10.26158/tk.2019.20.1.009.

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В статье преимущественно на основе полевых материалов автора рассмотрены локальные особенности в комплексе похоронно-поминальной обрядности южных коми, проживающих в бассейнах рек Лузы и Летки в юго-западной части Республики Коми (Прилузский район). Анализ этнографических материалов по похоронно-поминальной обрядности южных коми показал, что наиболее значимыми для данного ритуала продолжают оставаться элементы, отражающие архаические представления о продолжении жизни умершего в загробном мире и тесно связанные с культом предков, по настоящее время сохраняющиеся в сознании людей. В похоронно-поминальной обрядности лузских коми выделяются такие особенности, как обычай «провожать покойника» на сороковой день, устанавливать рядом с могилами кормушки и домики для птиц, надмогильные конструкции в виде стола и скамеек. Обрядовый комплекс летских коми, возможно в силу лучшей сохранности, характеризуется наиболее яркой спецификой и включает в себя такие элементы, как передача родственникам «подарков от умершего», кормление скота перед выносом гроба, накрывание полотенцем крышки гроба, поминовение предков в усадьбе под растущим деревом. По настоящее время широко распространен обычай первой встречи, не зафиксированный у других групп коми-зырян. Оформление традиционных деревянных намогильных сооружений на кладбищах летских коми также отличается спецификой, проявляющейся в изготовлении памятников из ствола можжевельника. С влиянием старообрядческих традиций, вероятно, связаны такие особенности, как способ изготовления гроба «на шипах» и обряжение покойного в саван. Primarily on the basis of field research, the author of this article traces the local peculiarities of the cycle of funeral and memorial rites of the Luzsko-Letskiy Komi who live in the basins of the Luza and Letka Rivers in the southwestern part of the Komi Republic (in the Priluzsky Region). Analysis of this ethnographic material shows that the most significant parts of these rites reflect archaic ideas about the continuation of the life of the deceased in the afterlife and are closely related to the cult of ancestors that persists in people’s consciousness. Luzskiy Komi funeral and memorial rites feature bidding farewell to the deceased on the fortieth day; putting feeders and bird houses next to the graves, as well as tables and benches. The rites of the Letskiy Komi, possibly because of their better preservation, display clearer characteristics that include such elements as giving relatives “gifts from the deceased”, feeding the cattle before bringing out the coffin, covering the coffin lid with a towel, and commemorating ancestors under a growing tree in the homestead. The ritual of “first meeting”, widespread through the present day, is not observed among other groups of Komi (Zyrian). The form of Letskiy Komi traditional wooden grave monuments, specific to them, consists in making them out of the trunk of a juniper tree. Such features as the method of making of coffins “on thorns” and the ritual dressing of the deceased in a shroud are probably connected to the influence of Old Believers.

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Chivarzina, Alexandra. « Funeral and Memorial Tradition in Neighbour Slavic and Aroumanian Villages of Macedonia ». Slavic World in the Third Millennium 18, n^o 3-4 (2023) : 35–53. http://dx.doi.org/10.31168/2412-6446.2023.18.3-4.02.

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The Romanian population of the Balkans is distributed unevenly throughout the peninsula. In particular, in Macedonia, the Aromanians mainly live dispersedly within the Slavic settlements, however some city areas and even separate settlements might be considered Aromanian enclaves. In June 2022, a ten-day ethnolinguistic expedition took place in the city of Kruševo and in the villages nearby Bitola (North Macedonia). The purpose of this field survey was to study the Aromanians living close to the Macedonian population in this area. Despite the preservation of the historical memory and their own distinct identity from those around them, the native speakers of the Aromanian very infrequently use their own idiom. In everyday communication and even in the family, the Aromanians give preference to the commonly used Macedonian language. Constant intensive contacts of the Slavic and non-Slavic populations contributed to the linguistic and cultural interference in the traditions under discussion. This article aims to acquaint the reader with the folk tradition on the example of the commemorative practices common in the Balkan region under consideration. The funeral and memorial rite was chosen as the main topic, since it is in its structure that one can find the most archaic elements of traditional folk culture, reflecting ancient mythological ideas. There are also contemporary dialect texts in the Macedonian language, recorded from often bilingual native speakers. Detailed ethnolinguistic descriptions of the funeral and memorial rites give an idea of the archaic elements of the traditional folk culture, borrowed and developed in contacts. The fragments of the Eastern Romanian tradition are reflected in the rituals borrowed and adopted by the Slavs, and vice versa ― the terminological vocabulary was borrowed into Aromanian idiom.

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Girevska, Marija. « Care for the Departed for the Benefit of the Living ». Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, n^o 2 (30 décembre 2021) : 95–101. http://dx.doi.org/10.24193/subbto.2021.2.07.

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"This article explores the care for the departed in the liturgical practice of the Eastern Orthodox Church. The Divine Liturgy and the memorial services show how the Church prays for both the departed and the mourners, thus creating a cycle of ecclesiastical communion. We are reminded of the greatness of the benefit of praying for and to the departed and of the mode of our salvation. Keywords: care, departed, Eastern Orthodox Church, Divine Liturgy, funeral. "

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Kim, Na-Young. « The Funeral for the Lawful Wife of a Feudal Lord in Early Modern Japan : A Case Study of the Lawful Wife of Harushige NABESHIMA, a Lord of the Saga Domain ». Korean Association For Japanese History 60 (30 avril 2023) : 205–34. http://dx.doi.org/10.24939/kjh.2023.4.60.205.

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In early modern Japan, lawful wife of daimyo lord was regarded as belonging to both the families of husband and her premarital family. This study wanted to examine whether such a dual belonging system of lawful wives of daimyo lords was also expressed in their funerals. In particular, this study focused on whether both the husband family and premarital family played respective roles in funerals of lawful wives, and whether there were some procedural differences in funeral services depending on social statuses of lawful wives. The research objects of this study were the funerals of wives of Harushige NABESHIMA, the lord of Saga Domain. Among their three wives who died, one was his fiancee who was from the family of a branch domain of Saga Domain. And, one of the two lawful wives was from kuge(公家), and the other was from buke(武家). In the funeral of his fiancee, while some officials of Saga Domain attended, the rite was held according to the rules of the family of the deceased fiancee. However, in the cases of funerals of lawful wives, the rites were held following the traditions of the Saga Domain. There was some difference in the degree of involvement of premarital families of lawful wives depending on whether the deceased wife was from kuge or from buke. In the former case, premarital family representatives participated only in the memorial service. But, in the latter case, those representatives visited Saga Domain to see the sick wife before she died and to see her coffin off, not to mention participating in the memorial service. In short, buke was involved in the funeral more actively than kuge. But, it was found that such funerals had been held led by the husband’s family tradition, and that dual belongings of lawful wives did not show much in their funerals.

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Leonova, N. V., et P. S. Shakhov. « Funeral Folklore-Ethnographic Complex as a Ritual Text (On Example of the Local Erzya-Mordovian Tradition of Siberian Existence) ». Critique and Semiotics 38, n^o 2 (2020) : 191–219. http://dx.doi.org/10.25205/2307-1737-2020-2-191-219.

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Within the framework of popular Orthodoxy in the 20 th century, there were and still exist types of funeral and memorial practices, in which Church and folksy elements are fused. The analytical description of the funerary folklore-ethnographic complex proposed in the article is based on field records in the Erzya-Mordovian villages of the Zalesovsky district of the Altai territory in the period from 2008 to 2017. The characteristic of the local ritual tradition is presented based on the analysis of a large array of oral stories of participants of the ritual. These oral sources are evidence that allows get an idea about the opinions of informants, carriers of the tradition about death, sin, moral norms and ritual rules, about the general principles of the funeral rite, its structure, and the actional, personal, spatial, temporal, subject, verbal and musical components of the complex. As a result of the research, the authors come to the conclusion that the local funeral ritual can be considered as a single multi-layered text, in which different types of cultural models are organically combined and interact: archaic folk and Christian, oral and written.

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SEREGIN, N. N., M. A. DEMIN et S. S. RADOVSKY. « "RITUAL" MOUNDS OF THE KARBAN-I NECROPOLIS (NORTHERN ALTAI) ». Field studies in the Upper Ob, Irtysh and Altai (archeology, ethnography, oral history and museology) 18, n^o 1 (2023) : 175–84. http://dx.doi.org/10.37386/2687-0584-2023-18-175-184.

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The article presents the publication and cultural-chronological interpretation of a series of «ritual» mounds studied at the burial and memorial complex of Karban-I (Northern Altai). The possibilities of establishing the dating of objects based on the analysis of the features of their planigraphy, as well as the study of identifed structures, traces of funeral feasts and rare fnds. It has been established that most of the mounds date back to the Early Scythian period.

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A., Korostelev. « New Data on the Results of the Study of the Funeral and Memorial Complex the Tsagan-Khushun-II “a” on the Coast of Lake Baikal ». Teoriya i praktika arkheologicheskikh issledovaniy 34, n^o 1 (2022) : 30–46. http://dx.doi.org/10.14258/tpai(2022)34(1).-02.

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Funeral and memorial complexes are the objects consisting of human burials and memorial structures or ritual masonry, under which there may be objects that have some symbolic meaning for the people who built them. One of such objects on the Baikal coast is the site of the Iron Age Tsagan Khushun-II in the Priolkhonye. Until now, it was considered an object with one type of funeral rite — the Elginsky, which existed on the territory of the Baikal region from the 3rd century BC to the 4th century AD. Those buried in the grave pits were laid crouched, on their sides, with their heads oriented to the southeast. However, the excavations carried out in recent years have revealed an earlier type of burial — Butukheysky. For the Butukheysky burial rite, the position of the person buried in the grave pit is elongated, on his back, with his head oriented to the southeast. Radiocarbon dates were obtained from the bones of those buried from two Butukheysky burials discovered in the southern part of the burial ground. The age of burial No. 23 corresponds to the erd — beginning of the 2nd centuries BC, the age of burial No. 31 — II — beginning of the 1st centuries BC. Thus, the Butukheysky and Elginsky burial traditions have existed together for more than two centuries. Their representatives buried their dead in the same burial grounds.

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Iagafova, Ekaterina Andreevna. « Contemporary Religious Practices of the Orthodox Chuvash in the Samara Trans-Volga region ». Samara Journal of Science 10, n^o 2 (1 juin 2021) : 221–27. http://dx.doi.org/10.17816/snv2021102215.

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The paper focuses on contemporary religious practices of the Orthodox Chuvash living in the Trans-Volga areas of the Samara Region. The author describes features of the ritual calendar, funeral and memorial customs and rituals, forms of social activity of the Chuvash within the framework of religious life; reveals the ratio of Orthodox and the so-called pagan elements in religious practices; traces the process of formation of Orthodox-pagan syncretism as the basis of contemporary religiosity of the Samara Chuvash. The results of the study showed their noticeable shift towards Orthodox religiosity in the last two decades. Orthodoxy acts as the basis of the confessional identity of the Samara Chuvash and today it determines activity in the formation of the sacred landscape of Chuvash villages. Orthodoxy is at the heart of festive and ceremonial culture, religious actions and experience. However, in contemporary religious practices, especially in funeral, memorial and calendar rituality, rituals and behavioral models that go back to the Chuvash religion are manifested. At the same time, there is a high degree of syncretization of Orthodox and Chuvash folk traditions, due to the long history of their coexistence in the culture of the rural community. Local churches and involvement of villagers in the confessional environment both at the local, regional and national levels play a significant role in the formation and development of religious practices.

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Dickey, Eleanor Dolores. « The Cooperative Memorial & ; Removal Services vs. The Ontario Board of Funeral Services ». Ontario History 111, n^o 2 (2019) : 195. http://dx.doi.org/10.7202/1065083ar.

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Королёва, С. Ю., et М. А. Тихонова. « Funeral and Memorial Rites and the Role of Ritual Specialists Among Russian-Yurlians ». ТРАДИЦИОННАЯ КУЛЬТУРА 24, n^o 1 (25 mars 2023) : 110–21. http://dx.doi.org/10.26158/tk.2023.24.1.010.

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В статье на примере одной микролокальной традиции показано состояние похоронно-поминальной обрядности юрлинцев — этнографической группы русских, проживающих в коми-пермяцком окружении. Материалом послужили интервью с ритуальным специалистом с. Усть-Зула Пермского края и наблюдение домашнего поминовения в 2013 г. На обследованной территории сохраняются традиционные ритуалы и диалектная обрядовая терминология, архаичный пласт которых содержит семантику дороги на тот свет (сбор «котомочки» для умершего, проводы души и т.п.). Местная кухня включает блюда, вышедшие из повседневного рациона, но сохраняющие статус ритуальной пищи. Усложненный характер юрлинской обрядности делает востребованной фигуру ритуального специалиста — распорядителя, знатока традиционной обрядовой лирики и фольклоризованных поминальных молитв. Важную роль в обряде играют обращения к умершему, которые выстраиваются из формульных выражений, стилистически связанных с молитвами, заговорами, причетами; владение навыком такого разговора, как и комплексом жанров похоронно-поминального фольклора, является показателем мастерства сельского ритуального специалиста. Домашнее поминовение имеет четкую структуру, но является гибкой обрядовой формой, которая может адаптироваться к особым случаям и приобретать «многослойную» прагматику (просьба о прощении у умерших за нарушение ритуальной нормы, публичное покаяние, укрепление статуса ритуального специалиста и др.). This article considers the current state of funeral and memorial rites of the Yurlians, a group of Russians living in the Komi-Permyak area. It describes traditions of the village of Ust-Zula in the Perm region, and is based on interviews with ritual specialists and the observation of home memorial services carried out in 2013. In the territory under investigation, traditional rites and ritual terminology in dialect are well preserved. The archaic linguistic stratum includes the semantics of a road to another world (packing a “bag” for the deceased, seeing the soul out, etc.). Yurlian cuisine contains dishes that have gone out of everyday use but have the status of ritual food. The complicated character of the Yurlian ritual creates a need for a ritual specialist. This is a kind of manager, a connoisseur of traditional ceremonial lyrics and folklorized funeral prayers. An important role in the ceremony is played by conversation with the deceased, which can be built up from formulaic expressions stylistically related to prayers, spells, and laments. Skill in leading such conversations, as well as in other genres of funeral folklore, is part of the “professional mastery” of a rural ritual specialist. Home memorial rite has a stable structure, but it turns out to be a flexible ritual form that can adapt to special cases and acquire “multi-layered” pragmatics (asking for forgiveness from the deceased, for public repentance, strengthening the status of a ritual specialist, etc.).

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Zilivinskaya, Emma D. « Islam and survivals of pre-islamic beliefs in the Golden Horde on the materials of architectural funeral structures ». GOLDEN HORDE REVIEW 11, n^o 4 (29 décembre 2023) : 758–83. http://dx.doi.org/10.22378/2313-6197.2023-11-4.758-783.

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The purpose of the study: To consider how monumental architecture, in particular memorial buildings, reflected the changes in society associated with the adoption of Islam in the Golden Horde and ties with other Muslim states. Research materials: Mausoleums which are the most numerous objects of monumental architecture explored throughout the territory of the Golden Horde. The paper considers both archaeological sites and various images of mausoleums: drawings of the 18th–19th centuries, and photographs of the late 19th – early 20th centuries. Results and scientific novelty: On the basis of building technology in the Golden Horde, two areas of architecture are distinguished – building from brick (fired and raw) and building from stone. An analysis of the planning, construction techniques, architectural details of the mausoleums, and construction equipment leads to the conclusion that several directions can be traced in the composition of the Golden Horde memorial architecture. The influence of the Central Asian school associated with the construction of fired and raw bricks was very significant. The architectural forms of brick mausoleums, distributed mainly in the steppe zone, find direct analogies among the monuments of Central Asia, primarily Khorezm. In the monuments made in the technique of stone construction, the influence of Asia Minor and Transcaucasia can be traced. It is expressed both in the architectonics of buildings and in the use of certain building techniques. The Golden Horde tower mausoleums, most likely, were exact copies of those in Asia Minor and Azerbaijan. Along with the forms of memorial buildings typical for the Muslim world, there were buildings of archaic appearance in the ulus of Jochi. Pyramidal mausoleums were built there, the shape of which the researchers deduce from the tomb structures in the form of barrows; these can be associated with the Turkic memorial buildings of the 9th–11th centuries.

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Nadtochi, Ekaterina E. « The role of the first Russian funeral sermon of the late 17th - early 18th centuries in the formation of the obituary genre ». Vestnik Tomskogo gosudarstvennogo universiteta, n^o 478 (2022) : 21–29. http://dx.doi.org/10.17223/15617793/478/3.

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The article analyzes the first examples of funeral sermons delivered in Russia at the beginning of the 18th century: the speech of Pastor Stumpfius at the funeral of Franz. Lefort and “The Word for the Burial of Peter the Great” by Feofan Prokopovich, voiced during the burial of Peter I. The text regulating the ceremony of farewell to the emperor by the organizer of the funeral Ya.V. Bruce and “A Brief Tale of the Death of Peter the Great, Emperor and Autocrat of All Russia” by Feofan Prokopovich are also explored. The aim of this study is to learn what role the first funeral speeches played in the formation of the obituary genre in Russian literature. In the course of studying the materials, the author revealed that the most important of the innovations of the funeral ritual was the funeral memorial word, borrowed from the Protestant tradition. The funeral word in Russia existed in both secular and Old Believer culture.“Funeral Teaching on the Day of the Burial of General and Admiral Franz Yakovlevich Lefort” by Pastor Stumpfius speaks not so much about Lefort's departure from life, but about death and virtue in general, about the importance of a righteous lifestyle. Stumpfius closely follows the Lutheran tradition of emphasizing apocalyptic semantics in the funeral sermon. The religious and didactic pathos of the sermon determined the subordinate role of political semantics. In addition, baroque motifs in Stumpfius' sermons have parallels in the Russian medieval tradition. “The Word for the Burial of Peter the Great” was delivered by Feofan Prokopovich at the funeral of Peter I. The speech at the tomb of the emperor went beyond church rhetoric and the main subject was the secular state accomplishments of the late monarch. The most important component of church rhetoric - the significance of the Divine will and the justification of the right of the deceased to enter the Kingdom of Heaven - virtually disappeared from the speech. Prokopovich does not speak about the fate of the soul of the deceased at all. His audience is the subjects and family of Peter I, and the scope of the monarch's accomplishments is the earthly and, moreover, political world. Prokopovich transfers the symbolism of the resurrection from the spiritual and religious plane to the state and political one. Thus, comparing the two speeches, we can say that the word for death at the beginning of the 18th century exists as a dynamic system, on the one hand, it is a form of a journalistic eulogy, where the main emphasis is placed on the sphere of socially significant achievements; on the other hand, it is a funeral sermon that describes the personal qualities of the deceased as merits before God. For the obituary, which was formed later, the first version is a proto-genre source.

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