Reconsideration on the Funeral Ritual of the Tomb of King Muryeong of Baekje -Restoration of burial ritual based on the process of placing wooden coffin-

2021 ◽  
Vol 104 ◽  
pp. 5-50
Author(s):  
Kyudong Kim
Keyword(s):  
Funeral Ritual

The Prehistory of Innovations in The Russian Funeral Ceremony (Vasily M. Tyapkin at the Burial of Jan II Kazimierz and Michał Wiśniowiecki)

2019 ◽  
Vol 14 (1-2) ◽  
pp. 7-22
Author(s):  
Arseniy Bogatyrev
Keyword(s):  
Sources Of Information ◽  
Roman Emperor ◽  
Funeral Ritual ◽  
Charles V ◽  
Funeral Rite ◽  
Public Character ◽  
Funeral Ceremony

There is an opinion that the fi rst detailed description of certain aspects of the Western (royal) funeral rite appeared in Russia along with a description of the funeral procession in 1558-1559 of the Holy Roman Emperor Charles V. Much more information contain reports of the Russian diplomat Vasily M. Tyapkin, who visited the burial of Kings Jan II Kazimierz and Michał Wiśniowiecki in Rzeczpospolita (1674, 1676). A unique example in Russian diplomatic practice of the age, these recordings expanded the ideas of the anatomical aspects of the funeral ritual, its public character, the use of state symbols, military paraphernalia, music, etc. Many of the things listed by the resident were used later in the Western-style funerals of Peter the Great’s associate Franz Lefort, in the “sad ceremonies” as a whole of the eighteenth and partly nineteenth centuries. This Moscow diplomat’s information also complements sources, in particular, on some aspects of the action with the heart of King Michał. The thoroughness of fi xing all the procedures suggests that Tyapkin used some ready-made sources of information, which really existed. Tyapkin’s reports, which were abundant in details, anticipated many innovations of Peter I and his followers, showed that Peter’s reforms of the funeral ritual could have a Polish-Lithuanian source.

First archaeological investigations of barrows in the Bačka region and the question of the Eneolithic/Early Bronze Age barrows in Vojvodina

2020 ◽  
Vol 95 (2) ◽  
pp. 350-375
Author(s):  
Jovan Koledin ◽  
Urszula Bugaj ◽  
Paweł Jarosz ◽  
Mario Novak ◽  
Marcin M. Przybyła ◽  
...  
Keyword(s):  
Bronze Age ◽  
Early Bronze Age ◽  
Western Region ◽  
Radiocarbon Dates ◽  
Funeral Ritual ◽  
Science Centre ◽  
National Science ◽  
Steppe Communities ◽  
Burial Mounds ◽  
Two Stages

AbstractIn various prehistoric periods, the territory of Vojvodina became the target of the migration of steppe communities with eastern origins. The oldest of these movements are dated to the late Eneolithic and the beginning of the Early Bronze Age. There are at least two stages among them: I – dated to the end of the fourth millennium BC / beginning of the third millennium BC and II – dated from 3000 to 2600 BC and combined with the communities of the classical phase of the Yamnaya culture. The data documenting these processes have been relatively poor so far – in comparison with the neighboring regions of Bulgaria, Romania and Hungary. A big drawback was the small number of systematically excavated mounds, providing comprehensive data on the funeral ritual of steppe communities. This poor database has been slightly enriched as a result of the design of the National Science Centre (Cracow, Poland) entitled “Danubian route of the Yamnaya culture”. Its effect was to examine the first two barrows located on the territory of Bačka – the western region of Vojvodina. Currently, these burial mounds are the westernmost points on the map of the cemeteries of the Yamnaya culture complex. Radiocarbon dates obtained for new finds, as well as for archival materials, allow specifying two stages of use of cemeteries of Yamnaya culture: I – around 3000–2900 BC and II – around 2800–2600 BC. Among the finds from Banat, there were also few materials coming probably from the older period, corresponding to the classical phase of Baden – Coţofeni I–II. The enigmatic nature of these discoveries, however, does not allow to specify their dating as well as cultural dependencies.

Soviet artist as a participant in the state funeral ritual of the 1920–1950s

2020 ◽  
pp. 16-21
Author(s):  
I. I. Rutsinskaya
Keyword(s):  
Emotional Reactions ◽  
The State ◽  
Specific Role ◽  
National Scale ◽  
Funeral Ritual ◽  
First Time

Throughout the 1920–1950s Selected Soviet artists were regular participants in state funeral ceremonies. In this article, for the first time, the process of including artists in a funeral ritual and investing them with a specific role in the performance of thanatological practices on a national scale is investigated. The stereotypes of behavior of those who were "honored" to be invited to the tomb of the leader, their emotional reactions, the nature of the work performed during the funeral ritual, are considered as components of the formation of a special semiotic space.

The Post-Funeral Ritual in Bereavement Counseling and Grief Work

1989 ◽  
Vol 13 (3-4) ◽  
pp. 49-59 ◽  
Author(s):  
Christopher Bolton ◽  
Delpha J Camp
Keyword(s):  
Funeral Ritual ◽  
Grief Work ◽  
Bereavement Counseling

scholarly journals Pottery from the Vak-Kur cemetery of the Yudina Culture (based on materials from excavations 3–6)

2020 ◽  
pp. 83-97
Author(s):  
N.P. Turova
Keyword(s):  
River Basin ◽  
Morphological Features ◽  
Burial Ground ◽  
The South ◽  
Significant Similarity ◽  
Funeral Ritual ◽  
South Eastern ◽  
The Status ◽  
The Right ◽  
Archeological Artifacts

Researchers associate the medieval archeological artifacts of the Middle Trans-Urals, whose pottery bears cord impressions, with the Chiyalik, Molchanvo and Yudina Cultures. Despite the large number of artifacts that have been studied, many questions remain open. These include the status, chronology, and interaction of the Molchanovo and Yudina antiquities, as well as the evolution and specifics of their pottery complexes. Publication and analysis of the ceramic collections from Vak-Kur, the largest burial ground of the Yudina Culture, contribute to addressing some problems related to «the Corded Ware cultures». The Vak-Kur burial ground is dated to the 10th–11th centuries based on the assemblage of the associated goods. It is located in the south-eastern part of the Yudina Culture areal, on the right shore of the Tobol River. For all the time of excavations in the area of the ne-cropolis, 220 burials have been studied. The dead were buried in shallow pits according to the ritual of inhuma-tion, on their backs. A specific feature of the funeral ritual is breaking of a part of the accompanying equipment and use of funerary masks. Decorative and morphological features of 143 Yudina vessels have been examined. The tableware has been categorized according to four topographic groups after excavations 3 to 6. It has been noted that, despite the similar shapes of pots, and ornamental proportions and patterns, the pottery from excava-tions 3 to 6 demonstrates a different frequency in use of such elements in the décor as the cord and figured stamps. The biggest differences were detected between the ceramic artifacts found in excavations 4 and 6. It was suggested that the differences in décor between pottery from different excavations are determined not by their asynchronous nature, but by the existence of several tribal sites in the area of the Yudina necropolis. The com-parison of ceramic collections from the Vak-Kur burial ground with those from the medieval burial and settlement sites of the Yudina Culture showed that the pottery from the necropolis is most closely related to collections from the Plamya Sibiri 6 and 7, and Antonovo 1 settlements located in the Tura River basin. These sites were dated by their investigator to the earlier period (6th to 9th centuries) and attributed to the Molchanovo Culture. Based on the significant similarity between the pottery of the named sites and the dishware of the 10th to 11th centuries from excavation 4 of the Vak-Kur burial ground, a revision of the chronology and cultural attribution of these sites has been proposed.

scholarly journals La idea de la muerte y los ritos funerarios en el África subsahariana. Permanencia y transformaciones

Revista Trace ◽  
2018 ◽  
pp. 125
Author(s):  
Jacques Barou
Keyword(s):  
The South ◽  
Afrique Subsaharienne ◽  
Modern Life ◽  
Funeral Ritual ◽  
African Religions ◽  
Funeral Rites ◽  
Black Africa ◽  
Rural Exodus ◽  
The Individual ◽  
Internal Evolution

La importancia de los rituales funerarios en el África subsahariana ha sorprendido a los observadores, quienes, independientemente de la diversidad de los rituales, los han relacionado con el dominio del grupo sobre el individuo y con el proceso del perpetuo retorno de los muertos entre los vivos. La evolución interna de las religiones africanas tradicionales, llamadas religiones del terruño, ha hecho surgir formas culturales más elaboradas en torno a los antepasados de prestigio, intermediarios entre el mundo humano y el universo invisible. Dicha evolución preparó la aceptación de las religiones reveladas, que no han modificado totalmente los rituales mortuorios ni han eclipsado por completo la creencia en los antepasados y en la reencarnación. Lo que transforma los rituales funerarios y la idea de la muerte son los fenómenos vinculados con la modernidad, en particular el éxodo rural y la emigración a lugares lejanos. A partir de ciertas referencias a los principales conocimientos sobre la muerte y los ritos funerarios del África subsahariana y a partir de dos investigaciones de campo, una llevada a cabo en el Senegal y la otra en Francia, el autor de este artículo se esfuerza por analizar el sentido de la transformación de la idea de la muerte y de los ritos funerarios que se puede observar hoy en día al sur del Sáhara.Abstract: The importance of funeral ritual in Black Africa has impressed the observers. They have analysed these rites as reflecting the group’s domination of the individual and as expressing a process of perpetual return of dead among living people. The internal evolution of traditional African religions has produced more sophisticated cults concerning prestigious ancestors, intermediate between human and invisible world. Such an evolution has prepared the arrival of the revealed faiths which have not completely transformed the funeral rites nor destroyed the beliefs in ancestors and in reincarnation. These rituals have been above all transformed by the modern life and processes like migration and rural exodus. This article uses references to the main knowledge concerning death and funeral rites in Africa and the results of two surveys made recently in Senegal and in France to analyse the meaning of the changes of the idea of death one can observe today in the south of Sahara.Résumé : L’importance des rituels funéraires en Afrique subsaharienne a frappé les observateurs qui les ont reliés, au-delà de leur diversité, à la domination du groupe sur l’individu et à un processus de retour perpétuel des morts parmi les vivants. L’évolution interne des religions africaines traditionnelles, appelées religions du terroir, a fait émerger des formes cultuelles plus élaborées autour d’ancêtres prestigieux, intermédiaires entre le monde humain et l’univers invisible. Cette évolution a préparé l’acceptation des religions révélées qui n’ont pas modifié totalement les rituels mortuaires ni tout à fait éclipsé la croyance aux ancêtres et à la réincarnation. Ce sont les phénomènes liés à la modernité, en particulier l’exode rural et les migrations lointaines, qui transforment les rituels funéraires et l’idée de la mort. A partir de références aux principales connaissances sur la mort et les rites funéraires en Afrique subsaharienne et à partir de deux recherches de terrain, l’une menée au Sénégal et l’autre en France, cet article s’efforce d’analyser le sens des transformations de l’idée de la mort et des rites funéraires que l’on peut observer aujourd’hui au sud du Sahara.

scholarly journals Funeral Folklore-Ethnographic Complex as a Ritual Text (On Example of the Local Erzya-Mordovian Tradition of Siberian Existence)

2020 ◽  
Vol 38 (2) ◽  
pp. 191-219
Author(s):  
N. V. Leonova ◽  
P. S. Shakhov
Keyword(s):  
Cultural Models ◽  
Analytical Description ◽  
Large Array ◽  
Moral Norms ◽  
Funeral Ritual ◽  
Funeral Rite ◽  
Different Types ◽  
Ritual Text ◽  
Oral Stories

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.

Anthropomorphic ‘tombstones’ of the Gorgippia necropolis

2018 ◽  
Author(s):  
Е.М. Алексеева
Keyword(s):  
Black Sea ◽  
Sacred Places ◽  
Black Sea Region ◽  
Funeral Ritual ◽  
Conventional Meaning ◽  
Ancient City ◽  
The Common ◽  
Common Era ◽  
Burial Grounds

Traditionally, anthropomorphic sculptures from the necropolis of the ancient city of Gorgippia are flattened half-shapes without detailed face and body contours, merely trunks and heads. In the Northern Black Sea region such monuments are characteristic of the IV–II centuries BC, but some date back to the first centuries of the Common Era. There is a reason to believe that they were used for ceremonial purposes rather than as markers of particular burial grounds or gravestones in the conventional meaning. Faceless half-shapes in Greek necropolises are associated with rites of the worship of Persephone, who dies (as represented by faceless sculptures) and then resurrects (by sculptures with painted faces) as seasons change. They could be used like special posts – ‘cippi’ – for marking sacred places within necropolises with libations and sacrifices in honor of gods with chthonic properties. Such incarnations are observed in Persephone (Kore), Demeter, Aphrodite, Artemis and their male counterparts – Dionysus, Hercules, Hermes, Eros. Epitaphs and carved scenes related to traditions of the funeral ritual on the anthropomorphic objects turned them into tombstones dedicated to specific deceased individuals. 

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