Belief In Life After Death Among The Zeliangrongs Of Northeast

2019 ◽  
Vol 5 (5) ◽  
pp. 177-185
Author(s):  
Dr Kamei Budha Kabui ◽  
Dr Oinam Ranjit Singh ◽  
Dr. Th. Mina Devi
Keyword(s):  
Human Soul ◽  
Indigenous Religion ◽  
Physical Body ◽  
Life And Death ◽  
Life After Death ◽  
Form Of Life ◽  
Good Will ◽  
The Dead

The Zeliangrong people who follow the indigenous religion believe in life hereafter, land of dead, Thuntadijang and Heaven. It is believed that Buh, soul is not born and does not die since it originates from Tingkao Ragwang, the Supreme God. The life and death of man is indicated by the presence or absence of soul. After the disintegration of physical body, human soul goes to Taroilam, the land of death where he will face the judements given by Taroigwang, the king of the dead based on his past deeds. The pious soul will be sent to Tingkao Kaidai, Heaven where he will remain in peace forever. While the good soul who did less bad and more good will be permitted to live in Taroilam. The sinner will be sent to Thuntadijang, a stage of degraded form of life which is almost equivalent to the extinction of life. However, there is no concept of hell and permanent extinction of life in Zeliangrong indigenous religion known as Tingkao Ragwang Chapriak.

Active Dead or Alive: Some Kenyan Views About the Agency of Luo and Luyia Women Pre- and Post-Mortem

2000 ◽  
Vol 30 (4) ◽  
pp. 433-467 ◽  
Author(s):  
Nancy Schwartz
Keyword(s):  
Significant Part ◽  
Post Mortem ◽  
Roman Catholicism ◽  
Community Agency ◽  
Community Members ◽  
Western Kenya ◽  
Indigenous Religion ◽  
Life And Death ◽  
Life After Death

AbstractPaying attention to burial disputes can help us to understand better matters relating to gender, kinship, community, agency, and power. Since Luo and Luyia believe that life after death is a significant part of a person's life, paying attention to 'the hold death has' upon people is important, as are the writing of 'life-and-death histories.' The paper presents three cases, one involving a Luyia woman and two involving Luo women in which the women involved have, in the views of community members, shown the ability to manipulate kinship structures and strictures pre- and post-mortem. The paper seeks to challenge views that have depicted women in western Kenya as passive pawns of a particularly patriarchal form of patriliny. The paper discusses the effect religion has on views about death and burial, and examines the influence of indigenous religion, Roman Catholicism, Anglicanism, and Legio Maria on these cases.

On Separating Life and Death: An Explanation of Some Biblical Laws

1976 ◽  
Vol 69 (1-2) ◽  
pp. 1-7 ◽  
Author(s):  
Calum M. Carmichael
Keyword(s):  
Natural State ◽  
Life And Death ◽  
Life After Death ◽  
Dead Animal ◽  
Mother's Milk ◽  
Mother’S Milk ◽  
The Dead ◽  
The Law

Certain biblical laws can be satisfactorily explained only on the basis of their concern to avoid a blurring of the two opposites, life and death. The famous prohibition against boiling a kid in its mother's milk (Exod 23:19; 34:26; Deut 14:21b) is to be explained in this way. In cases where the mother's milk was so used, an ancient observer must have noted that the milk that is naturally associated with the life of the animal was given a reverse role and was now applied to the dead animal. The law represents a reaction against the uncomfortable position of having to juxtapose the natural state of life before death with the unnatural state of “life” after death.

Horror and Death: Rethinking Coco's Border Politics

2020 ◽  
Vol 73 (4) ◽  
pp. 41-49
Author(s):  
Orquidea Morales
Keyword(s):  
The United States ◽  
Horror Film ◽  
Walt Disney Company ◽  
Life And Death ◽  
Walt Disney ◽  
Day Of The Dead ◽  
Animated Film ◽  
Border Politics ◽  
The Dead ◽  
The U.S

In 2013, the Walt Disney Company submitted an application to trademark “Día de los muertos” (Day of the Dead) as they prepared to launch a holiday themed movie. Almost immediately after this became public Disney faced such strong criticism and backlash they withdrew their petition. By October of 2017 Disney/Pixar released the animated film Coco. Audiences in Mexico and the U.S. praised it's accurate and authentic representation of the celebration of Day of the Dead. In this essay, I argue that despite its generic framing, Coco mobilizes many elements of horror in its account of Miguel's trespassing into the forbidden space of the dead and his transformation into a liminal figure, both dead and alive. Specifically, with its horror so deftly deployed through tropes and images of borders, whether between life and death or the United States and Mexico, Coco falls within a new genre, the border horror film.

The Religious Functions of Near-Death Experiences

2018 ◽  
Author(s):  
Jens Schlieter
Keyword(s):  
Religious Experience ◽  
Life And Death ◽  
Life After Death ◽  
Life Threatening ◽  
Near Death Experiences

This final chapter secures the result of the survey by discussing the religious functions of near-death experiences for affected individuals, but also the functions of the reports for the audience. It outlines (a) ontological, (b) epistemic, (c) intersubjective, and (d) moral aspects. It has been argued that experiencers feel closer to God, are less attracted to religion, and are significantly more inclined to believe in life after death. A function of the narratives consists in the claim that, in atheistic and secular times, individual religious experience is still possible. Several reports argue with a copresence of life and death. Discussing cognitivist approaches, the chapter finally concludes that, given the Latin etymology of “experience,” harboring, among others, the meaning of “being exposed to danger” or “passing a test,” near-death experiences can be seen as a match for conceptions of religious experience as a transformative, gained by surviving a life-threatening danger.

BLINDNESS AS THE THRESHOLD BETWEEN LIFE AND DEATH IN SENECA'S OEDIPVS AND PHOENISSAE

2021 ◽  
pp. 1-14
Author(s):  
Ricardo Duarte
Keyword(s):  
Thought Processes ◽  
Life And Death ◽  
Self Knowledge ◽  
The Dead

Abstract This article looks at the complexity of the thought processes that lead Seneca's Oedipus to choose the mors longa of blindness as punishment for his crime (in his blindness, he is to live in a kind of ostracism, separately from both the living and the dead). It offers an analysis of the consolation of this existence on the threshold between life and death, notably with reference to the end of the Oedipus, but also of the sorrow of this liminal existence. The latter is described in Seneca's Phoenissae, which suggests an escape, by death stricto sensu, from the threshold represented by blindness, by which Oedipus now feels trapped. By examining these three topics, the article shows how the threshold between life and death which Oedipus chooses at the end of Seneca's Oedipus and experiences in the Phoenissae mirrors the ambivalence and the errors of his life before he blinded himself. Ultimately, it also illustrates Oedipus’ continuing failure to achieve self-knowledge.

scholarly journals Cremation and Cosmogony – Karma and Soteriology

1970 ◽  
Vol 1 ◽  
pp. 164-175
Author(s):  
Terje Oestigaard
Keyword(s):  
Form Of Life ◽  
Common Thread ◽  
The Dead

A common thread linking micro- and macro cosmos is karma. Karma and death are intricately interwoven, since the preparation of the corpse during the funeral is the exit from this world and the entry to the next. It has been generally accepted that the corpse is highly polluting, but I will argue that the funeral is a purifying process, which prepares and presents the dead to the gods. If the descendants do not purify the deceased’s flesh during the funeral, the dead will not attain a rebirth in accordance to his own karma, and the relatives’ performances of the obsequies may diminish or limit his future incarnations. Hence, I will stress the actual funerals, the flesh as a biomoral substance, and why it is necessary to have a son to mourn the deceased. Karma is not only a personal residue or quality, but an inter-generational relation, which links and constitutes society and cosmos. The outcome of, and reason for, this relation, it will be argued, is soteriology for society in the form of life-giving water for all. Thus, my aim is to explore how and why cremation and karma constitute society and cosmos, and enable soteriology both for the deceased and descendants.DOI: 10.3126/dsaj.v1i0.287Dhaulagiri Vol.1 (2005) pp.164-175

scholarly journals The disorderly body: considerations of The Book of Numbers, 19 and ritual impurity after contact with a corpse

2011 ◽  
Vol 23 ◽  
pp. 197-205
Author(s):  
Sandra Junker
Keyword(s):  
Hebrew Bible ◽  
Human Body ◽  
The Body ◽  
Human Being ◽  
Dead Body ◽  
Life And Death ◽  
Living Body ◽  
The People ◽  
The Dead ◽  
Living Creature

This article deals with the idea of ritual bodily impurity after coming into contact with a corpse in the Hebrew Bible. The evanescence and impermanence of the human body testifies to the mortality of the human being. In that way, the human body symbolizes both life and death at the same time; both conditions are perceivable in it. In Judaism, the dead body is considered as ritually impure. Although, in this context it might be better to substitute the term ‘ritually damaged’ for ‘ritually impure’: ritual impurity does not refer to hygienic or moral impurity, but rather to an incapability of exercising—and living—religion. Ritual purity is considered as a prerequisite for the execution of ritual acts and obligations. The dead body depends on a sphere which causes the greatest uncertainty because it is not accessible for the living. According to Mary Douglas’s concepts, the dead body is considered ritually impure because it does not answer to the imagined order anymore, or rather because it cannot take part in this order anymore. This is impurity imagined as a kind of contagious illness, which is carried by the body. This article deals with the ritual of the red heifer in Numbers 19. Here we find the description of the preparation of a fluid that is to help clear the ritual impurity out of a living body after it has come into contact with a corpse. For the preparation of this fluid a living creature – a faultless red heifer – must be killed. According to the description, the people who are involved in the preparation of the fluid will be ritually impure until the end of the day. The ritual impurity acquired after coming into contact with a corpse continues as long as the ritual of the Red Heifer remains unexecuted, but at least for seven days. 

scholarly journals Impossible Emotions: The Ethics of Mourning and Melancholia

2021 ◽  
Vol 12 ◽  
pp. 74-93
Author(s):  
Tirna Chatterjee
Keyword(s):  
Sigmund Freud ◽  
Jacques Derrida ◽  
Life And Death ◽  
Ethical Implications ◽  
Impossible Task ◽  
The Dead ◽  
Mourning And Melancholia ◽  
Discursive Traditions

This paper looks at mourning and melancholia, and their ethical implications through the work of Sigmund Freud and mostly Jacques Derrida. The attempt here is to read through Derrida’s auto thanatological oeuvre through questions of fidelity, interminability, impossibility and ethics. In our perpetual struggle as scholars dealing with questions of meaning, existence, loss, life and death this paper tries to navigate the discursive traditions of looking at mourning and melancholia and what their radical potential is or can be where the mourning; melancholic; haunted; living subjects bear an impossible task unto the dead.

Quoth the Raven: Bereavement and the Paranormal

1995 ◽  
Vol 31 (1) ◽  
pp. 1-10 ◽  
Author(s):  
Arthur S. Berger
Keyword(s):  
Professional Counselors ◽  
Life After Death ◽  
Physical Research ◽  
The Dead

The bereaved often have paranormal experiences: they feel the presence of or see the dead. This article examines the relevance to bereavement of the experiences and of the belief in a life after death. Many professional counselors dismiss the experiences as hallucinatory and the belief as a mark of superstition. This article, however, presents surveys of paranormal experiences and data from physical research that can be used to validate the experiences and belief and to help the bereaved restructure their lives.

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