“Teach Your Daughters Wailing”: M. Mo’ed Katan 3:8–9 and the Gendering of Tannaitic Funeral Practice

Gail Labovitz

doi:10.1353/sho.2021.0001

Comparative Funeral Practices

Practical Anthropology ◽

10.1177/009182966901600201 ◽

1969 ◽

Vol os-16 (2) ◽

pp. 49-62

Author(s):

Vanderlyn R. Pine

Keyword(s):

United States ◽

Social Support ◽

The United States ◽

Psychological Needs ◽

The Body ◽

Religious Ritual ◽

Funeral Practices ◽

Funeral Practice

By comparing funeral practices in Bali, Japan, Russia, England, and the United States, the author shows that funeral practices are designed to provide socially sanctioned solutions to deep psychological needs at the time of bereavement. Suggested universal features of funeral practice across cultures include the provision of social support for the bereaved, religious ritual, funeral expenditure, sanitary disposal of the body, visual confrontation, and the funeral procession, which is generally conceived as a family parade.

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Funeral Practice, Public Authority, and Social Control

Death and Social Order in Tokugawa Japan ◽

10.1163/9781684174522_016 ◽

2007 ◽

pp. 276-293

Keyword(s):

Social Control ◽

Public Authority ◽

Funeral Practice

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Death Our Future: Christian Theology and Funeral Practice - Edited by Peter C. Jupp

Religious Studies Review ◽

10.1111/j.1748-0922.2010.01402_25.x ◽

2010 ◽

Vol 36 (1) ◽

pp. 61-62

Author(s):

A. W. Klink

Keyword(s):

Christian Theology ◽

Funeral Practice

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EARLY SYMBOLISM AND EARLY FORMS OF RELIGION OF THE PEOPLES OF THE LOWER AMUR REGION

10.22250/2072-8662.2021.4.5-16 ◽

2021 ◽

pp. 5-16

Author(s):

ANDREY P. ZABIYAKO ◽

Keyword(s):

Amur Region ◽

The Body ◽

Early Neolithic ◽

Male And Female ◽

Beliefs And Practices ◽

Buried Objects ◽

Lower Amur Region ◽

Theories Of Religion ◽

Funeral Practice ◽

Archaeological Cultures

The purpose of the article is, firstly, to determine the territorial and chronological boundaries of the formation of early symbolism and early forms of religion in the basin of the Lower Amur, and secondly, to explicate early beliefs and practices in the context of modern theories of religion. The territorial boundaries of early symbolism and early forms of religion are located in the Lower Amur region within the boundaries of the distribution of the Osipovskaya and Mariinskaya archaeological cultures. These cultures belong to the Early Neolithic and are located in chronological intervals of 13,000-10,000 years ago ( Osipovskaya culture ) and 10,000-9,000 years ago ( Mariinskaya culture ). The oldest beliefs and practices archaeologically recorded in the Lower Amur region are the gender cult, zoolatry and thanatology. The gender cult is represented by its male and female varieties. Zoolatry is manifested primarily in the forms of bear cult, ichthyolatria (worship of fish) and ornitholatria (worship of birds). Thanatology reveals itself in thanatocracies - the funeral practice of inhumation of the body with the ritual use of fire and buried objects. Gender cult and zoolatry are objectified in the objects of mobile art. Thanatology is objectified in the burial complex.

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The Appropriation of Death In Classical Athens

10.26686/wgtn.16968361.v1 ◽

2021 ◽

Author(s):

◽

Alexandra Donnison

Keyword(s):

Fifth Century ◽

Foreign Workers ◽

Archaeological Record ◽

Archaeological Evidence ◽

Public And Private ◽

Burial Practices ◽

Burial Practice ◽

Funeral Practice ◽

Grave Markers ◽

Ideological Change

<p>This thesis is about the change in Athenian burial practices between the Archaic and Classical periods (500-430 B.C.E.), within the oikos and the polis. I argue that during this period there was a change in both burial practice and ideology. I hypothesise that the Homeric conception of death was appropriated by the state leading to a temporary ideological change in Athens between 500-430 B.C.E., with the result that the aristocratic Athenian oikoi exhibited a trend of anti-display. There then followed another shift in ideology, whereby the Athenian aristocrats reappropriated death, taking state funerary symbols and applying them to private death, which then resulted in the re-emergence of lavish yet iconographically different grave monuments. This is a study of varied and disparate sources ranging from archaeological evidence to later literature. It is divided into three parts. Chapter One outlines exactly what the changes in funeral practice were between the Archaic and Classical periods. It focuses on the decline of grave markers, the shift to extramural burial, the change in how funerals and death were depicted, the increased emphasis on state burial and the change in both public and private mourning practices around 480 B.C.E. I argue that there was a definite change in how the Athenians interacted with their dead, both physically and ideologically. Chapter Two examines the reasons behind the change in burial practices around 480 B.C.E. I argue that it is improbable such a complex change had simple factors or motivations behind it but rather that the most likely cause of such a shift in attitude was a combination of complex reasons, where a few predominate, such as appropriation of death by the polis resulting in glorified state burials and development of democracy. Chapter Three examines the re-emergence of grave monuments. The archaeological record reveals a reappearance of stone funerary sculpture a decade or so after the middle of the fifth century (c. 440-430 B.C.E.). I argue that the re-emergence of funeral sculpture was influenced heavily by foreign workers who brought with them their own burial practices which in turn inspired Athenian aristocrats to re-appropriate death and begin erecting private funeral monuments, however instead of only using Homeric imagery, as they had in earlier periods, they appropriated state symbols and incorporated them into private monuments.</p>

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THE MATERIALS OF THE KOMAROVO AND SOSNITSA CULTURES IN THE EXPOSITION OF THE ARCHAEOLOGICAL MUSEUM OF THE INSTITUTE OF ARCHEOLOGY OF THE NAS OF UKRAINE

Archaeology and Early History of Ukraine ◽

10.37445/adiu.2019.03.04 ◽

2019 ◽

Vol 32 (3) ◽

pp. 49-62

Author(s):

S. D. Lysenko

Keyword(s):

Detailed Comparison ◽

Forest Steppe ◽

National Academy Of Sciences ◽

Soil Burial ◽

Site Analysis ◽

Ruminant Animal ◽

Long Time ◽

Funeral Practice ◽

Academy Of Sciences ◽

Late Stages

The article republishes the ceramics and bronze decorations of Komarovo and Sosnitsa cultures of the Trzciniec cultural circle (TCC) from the exposition of the Archaeological Museum of the Institute of Archeology of the National Academy of Sciences of Ukraine. Detailed descriptions of the exhibits and their author’s graphic reconstructions are given. These things, which became a textbook long time ago, previously were published only in the form of schematic and inaccurate drawings or in the form of not very high-quality photographs. The materials originate from the sites of the northern part of the forest-steppe eastern Volhynia (Wojciechowka), Kiev (Ukrainka, Zavalovka, Zdvizhevka, Plitovische, Gostomel) and Chernigov (Rudnya) Polesie. The finds refer to different periods of the formation and development of the TСC and date back to 2nd thousand BC. Special attention is paid to vessels discovered in 1956 by N. T. Evstropov at the site Gostomel, Stekol’nyy zavod 1. S. S. Berezanskaya came to the conclusion that this point is not a household site, but «a small soil burial ground with burning», referring to a series of observations of N. T. Evstropova. Detailed comparison of the primary publication of N. T. Evstropov with subsequent re-publication of the site of S. S. Berezanskaya, allow us to call into question conclusions of the latter. One of the reasons for skepticism is the miraculous transformation of «destroyed teeth of a ruminant animal» (in N. T. Evstropov publication) into «worn-out» and «calcified bones» (in S. S. Berezanskaya publications). Fragments of the teeth of a ruminant animal (bull?) are still folded into one of the vessels exhibited at the Archaeological Museum of Institute of Archeology of the National Academy of Sciences of Ukraine. Could the vessels from Gostomel be connected with ritual-funeral practice, such as the vessels found in the ritual-funeral complexes of the Malopolovetskoe, Wojciechowka, Bukovna cemeteries? It is possible, but there is no evidence for this. Similarly, they can be associated with any other rituals, as well as with the remains of an ordinary household complex. N. T. Evstropov did it at the first publication of the site. Analysis of the ceramic complex allows us to attribute the Gostomel, Stekol’nyy zavod 1 point to the turn of the middle and late stages of the TCC Sosnitsa culture and date it to the end of the 13th — the beginning of the 12th centuries BC.

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