scholarly journals The concepts of funeral rites in the social-humanitarian sciences

2020 ◽  
Vol 71 (1) ◽  
Author(s):  
R. Mussayev ◽  
Zh. Zhumashova
Keyword(s):  
Funeral Rites ◽  
The Social

scholarly journals World view and traditions of the population of the Andronovo historical and cultural community (according to the funeral rites)

2018 ◽  
Vol 17 (5) ◽  
pp. 87-98
Author(s):  
I. A. Kukushkin
Keyword(s):  
World View ◽  
Central Place ◽  
Same Sex ◽  
Funeral Rites ◽  
Funeral Rite ◽  
Ancient Society ◽  
The Social ◽  
Social And Economic Development ◽  
Burial Practice ◽  
The Military

Purpose. We aimed at studying the traditions and world views of the Andronovo population of the steppe bronze. Due to the absence of direct written sources and zoo-anthropomorphic pictorial tradition on the subject, the burial practice of the Andronovo population, whose detailing presupposes the existence of extensive mythological ritual knowledge concentrated in the worldview sphere, is the foreground of research as the main informative base. Results. The earliest evidence that specifies certain aspects of the worldview of the ancient society appears at the dawn of the Andronovo era. The finds of stone and bronze maces are curious, which, obviously, marked the patrimonial military aristocracy, closely connected with the cult of the military deity. Of great interest are paired and double burials in which a man and woman were buried. It can be assumed that such a burial rite is a practical realization of the sacred marriage, the participants of which are heterosexual twins, close in content to Yama-Yami or Yima-Yimak. Regular reproduction in the funeral practice of the ritual of twin burials indicates that the heterosexual twins were given a significant place in the religious and mythological system of the ancient society. A certain place in the system of religious priorities was occupied by twins of the same sex, in particular males, such as, for example, the Vedic Ashvins. Double burials of the deceased of the same sex in specially prepared burial chambers, where skeletons of different sexes are usually located, are excluded, which excludes their marriage relations and makes us see in the ritual contemplated a twin, possibly, a ritual burial. There was another, more complex and rare rite of the triple burial, which includes a woman occupying the central place and two men located on each side. Such triple burials symbolize the triune image of the goddess and two twins, obviously the elder and younger, widespread in Indo-European mythology. Conclusion. Based on the well-known mythology of the funeral rite reproduced in the ritual, a whole series of sacred actions are observed pointing to the developed cults of various deities close to the Indo-Iranian pantheon and playing a fundamental role in the religious mythological representations of the ancient society. However, it should be borne in mind that the polytheism of antiquity is a dynamically changing system rather than a static, «petrified» structure, which visually demonstrates the successive stages of the social and economic development of the society itself.

scholarly journals La muerte de los pequeñitos: entre el dogma y las creencias populares. Francia, de finales de la Antigüedad a la Época Moderna

Revista Trace ◽  
2018 ◽  
pp. 29
Author(s):  
Isabelle Séguy
Keyword(s):  
Social Behavior ◽  
Social Order ◽  
Funeral Rites ◽  
The Social ◽  
Risk Period ◽  
The Future ◽  
Long Time ◽  
Modern Europe

A menudo, el nacimiento acompaña a la muerte, perturbando el ciclo de las generaciones y el orden social. La fragilidad biológica de los recién nacidos encuentra un eco en los ritos de presentación que durante mucho tiempo coincidieron con el final de ese período “de riesgo”. Los niños que fallecían en ese período intermedio tenían derecho a recibir tratamientos funerarios particulares, heredados de una representación arcaica de la muerte. En la Europa medieval y moderna, el destino de las almas infantiles siempre fue una preocupación para los padres y para toda la sociedad. A lo largo de los siglos, se redujo el plazo entre el nacimiento y el bautismo, hasta el punto de coincidir con el día del nacimiento, con el fin de asegurar la salvación espiritual de todos los recién nacidos. Para los que fallecían antes del bautismo, se pusieron en práctica algunas soluciones originales para evitar que sus almas vagasen eternamente en el Limbo y para darles una sepultura decente.Abstract: Often, birth alternates with death, disrupting the cycle of generations and social order. Family and social behavior to welcome the newborns spread out their biological frailty. For a long time, rites surrounding the social introduction of the newborn took place at the end of this “risk” period. Infants who died during this marginal period received particular funeral rites, heritage of an archaic representation of death. In Medieval and Modern Europe, parents and whole society were concerned with the future of children’s souls. By taking place as close at birth as possible, the Christian baptism allowed protecting child’s salvation, which was considered more important than his own survival. For those who died before this sacrament, original solutions were put in place to keep their souls from eternally wandering in limbo and to give them a decent burial.Résumé : Souvent la naissance voisine avec la mort, perturbant le cycle des générations et l’ordre social. La fragilité biologique des nouveau-nés trouve un écho dans les rites de présentation qui ont coïncidé longtemps avec la fin de la période “à risque”. Les enfants qui décédaient dans cette période de marge avaient droit à des traitements funéraires particuliers, hérités d’une représentation archaïque de la mort. Dans l’Europe médiévale et moderne, le devenir des âmes enfantines a toujours été une préoccupation pour les parents et pour la société tout entière. Au fil des siècles, le délai entre la naissance et le baptême s’est réduit, au point de coïncider le même jour, afin d’assurer le salut spirituel de tous les nouveau-nés. Pour ceux qui décédaient avant le baptême, des solutions originales ont été mises en oeuvre pour éviter que leurs âmes errent éternellement dans les limbes et pour leur donner une sépulture décente.

scholarly journals THE SPECIFICITY OF THE CERAMIC COMPLEXES ISOLATED BURIAL GROUPS NO. 1-4 NORTHERN SECTION OF THE PALACE SYRTSOVA BURIAL GROUND (EXCAVATIONS 1982-1985)

2019 ◽  
Vol 15 (3) ◽  
pp. 435-470
Author(s):  
Ludmila B. Gmyrya ◽  
Yusup A. Magomedov
Keyword(s):  
Ethnic Composition ◽  
Burial Ground ◽  
Funeral Rites ◽  
Funeral Rite ◽  
Factors Analysis ◽  
Entire Collection ◽  
The Social ◽  
Ceramic Vessels ◽  
Burial Mounds

The article deals with the specifics of the ceramic collection of 4 separate groups of burials (№1-4) of the Northern section of the Palace-Syrt burial ground of the IV–V centuries (hereinafter – the Northern Palace-Syrt), the excavations of which were carried out in 1982-1985. the Purpose of the study is to identify the features of this ceramic complex and to compare the data with the available results of the classification of ceramics of the barrow groups of the southern section of the burial ground (hereinafter – the southern Palace-Syrt), which was studied in 2009-2016.Separate burial mounds are essentially closed collective burial complexes connected by common social factors. Analysis of materials, such as certain groups of graves, and the comparative parsing of the entire series of mound groups located in the same area of the burial ground (planigraphy burials, funeral rites, especially the inventory, etc.), allows to determine in the burial traditions of the manifestations of the social structure of the population, and to identify common and particular in the ethnic composition of a large Union of tribes. The method of step analysis of the ceramic collection of burial mounds groups used in this work: burial – group of burials – group of burials of a separate certain area of the burial ground – group of burials of 2 sites of the burial ground, tested on the materials of the southern Palace-Syrt. It allows us to record both the General trends in the formation of the ceramic complex among the socially distinguished population, and to identify the principles of creating a clothing component of the funeral rite of the population. The authors give the characteristics of the sets of ceramics of each of the groups of burials of the Northern Palace-Syrt, on the basis of which a summary classification of the entire collection of ceramics is carried out. According to the authors ' conclusion, in the barrow groups №1-4 of the Northern Palace-Syrt there was no typological monotony of ceramic vessels, both in the sets of dishes of individual burial groups.

ENTERPRISING IN THE FACE OF DEATH: SOCIAL ENTREPRENEURSHIP IN AFRICAN BURIAL SOCIETIES

2012 ◽  
Vol 20 (03) ◽  
pp. 357-378 ◽  
Author(s):  
GIFT DAFULEYA
Keyword(s):  
Social Relationships ◽  
Social Entrepreneurship ◽  
Trade Off ◽  
Funeral Rites ◽  
The Social ◽  
The Face ◽  
Scaling Down ◽  
Network Failures

African households prioritize funeral rites, with important consequences on their welfare. Poor workers with no savings have one investment — their burial society. This article uses the transformation taking place in burial societies to make three arguments. First, social relationships do not only make and help entrepreneurs, but they can also transform and be the threshold of social entrepreneurship. Second, burial societies' innovation in pro-poor products is local-demand specific but lacks adequate and sustainable capital back-up. Finally, meaningful entrepreneurial returns demand scaling down the membership size of clubs which unfortunately limit venture capitalization and cause network failures — a trade-off that seemingly maintains the social entrepreneurship in African Burial Societies.

Social Status and Rites of Passage: The Social Context of Death

1974 ◽  
Vol 4 (4) ◽  
pp. 323-332 ◽  
Author(s):  
Jack Bynum
Keyword(s):  
Social Context ◽  
Social Status ◽  
Social Group ◽  
Rites Of Passage ◽  
Positive Relationship ◽  
Funeral Ritual ◽  
Funeral Rites ◽  
Strong Positive Relationship ◽  
The Social ◽  
Independent Variable

This investigation was designed as a test of the hypothesis that the higher a person's social status in his group or community, the more his funeral ritual proliferates and expands. The independent variable of social status is defined as an individual's prestige ranking in a social group relative to the positions of others in the group. The dependent variable of rites of passage is defined as those public ceremonies and activities that function to ease and expedite the transition of a subject from one social field or status to another. Observations were made and tabulated on visits to a sample of 30 funerals in a community of 20,000 population. Intercorrelation analysis of the data reveal a strong positive relationship between a person's social status and the amount of funeral rites of passage that accompany his burial.

The authenticating voice in Beowulf

1976 ◽  
Vol 5 ◽  
pp. 51-62
Author(s):  
Stanley B. Greenfield
Keyword(s):  
Social Institutions ◽  
Funeral Rites ◽  
The Social ◽  
Heroic Narrative

Two major concerns of recent Beowulf criticism have been (1) to establish the extent to which the poet used his pagan heroic narrative to shadow forth Christian meaning and (2) to establish the exact attitude of the poet towards his hero and towards the social institutions and mores of his hero's day – which, as we know, was several centuries before the poet's own. A nexus of such considerations has been the last word of the poem, lofgeornost: in the concluding lines the poet reports that the mourning Geats said that…he wære wyruldcyning[a]manna mildust ond mon(ðw)ærust,leodum liðost ond lofgeornost. (3180–2)There have been arguments on the basis of other contextual uses of lofgeorn that this word for ‘most eager for praise’ must have an unfavourable connotation here in Beowulf and hence carry the implication of a moral flaw in the hero, though these arguments have not, in my opinion, been convincing. But even if we accept a favourable connotation in this instance, since Beowulf's warriors would hardly be speaking ill of their fallen chieftain during his funeral rites, we still have the problem of deciding whether the poet himself was being sympathetic towards the warriors' view, or whether he was taking an ironic stance or attitude towards that praise from his undeniably Christian outlook.

scholarly journals Eurípides: Suplicantes (838-954)

2014 ◽  
Vol 10 (2) ◽  
pp. 185-193
Author(s):  
Evandro Luis Salvador
Keyword(s):  
Social Function ◽  
The Other ◽  
Free Verse ◽  
Funeral Rites ◽  
The Social ◽  
War Dead

This text presents a free verse translation of the funeral rites (838-954) in Euripides’ The Suppliant Women. It is followed by a panoramic introduction highlighting the social function of the funeral for the war-dead. In this tragedy, Theseus fulfills the role of a commander and buries the majority of the Argive dead at Eleutherai, and it is Adrastus, along with Theseus, who conducts the funeral rites for the other five Argive heroes at Eleusis.

Lua-lia, the ‘fresh funeral’: founding a house for the deceased among the Kasena of north-east Ghana

Africa ◽  
1995 ◽  
Vol 65 (3) ◽  
pp. 448-475 ◽  
Author(s):  
Augustine Kututera Abasi
Keyword(s):  
Funeral Rites ◽  
Dead Person ◽  
North East ◽  
Cultural Life ◽  
The Social ◽  
The World ◽  
Funeral Practices ◽  
The Dead

AbstractFor the Kasena, life finds in death both its measure and its renewal. Indeed, the dead survive through their descendants and in the world of ancestors. Funeral practices are very elaborate. They not only reflect the social, cultural, religious and psychological values and preoccupations shared by the group but are also a way of elaborating upon them. Social and cultural life is re-invigorated through a person's death and funerals, while the dead person is himself the foundation of his descendants' life.This article, drawing from fieldwork in the author's native area, focuses, in particular, on first funerals for adults. Detailed description is followed by the analysis of surprising similarities between birth and funeral rites. It then examines the ‘house’ or the ‘bedroom’ built in the ground – either in the maternal bedroom itself, or in a neighbouring field towards the east – in order to welcome death as an extension, as a founder in the depths of the survivors' dwelling.

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