Death rituals as inversions of life structures
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Death rituals as inversions of life structures a comparison of Swedish and African funerals by Anita Jacobson-Widding

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Published by African Studies Programme, Dept. of Cultural Anthropology, University of Uppsala in Uppsala, Sweden .
Written in English



  • Africa, Southern.,
  • Sweden.


  • Funeral rites and ceremonies -- Africa, Southern.,
  • Funeral rites and ceremonies -- Sweden.

Book details:

Edition Notes

Includes bibliographical references.

Statementby Anita Jacobson-widding.
SeriesWorking papers in African studies,, no. 31 (1986), Working papers in African studies (Uppsala, Sweden) ;, no. 31.
LC ClassificationsGN643 .W67 no. 31, GT3289.S63 .W67 no. 31
The Physical Object
Pagination21 p. ;
Number of Pages21
ID Numbers
Open LibraryOL2276750M
LC Control Number89167275

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Foreword / Editors --Introduction: Death and the concept of a person / Maurice Bloch --Garo beliefs in the afterlife / Robbins Burling --Pouring water and eating food: on the symbolism of death in a Sasak community on Lombok, Indonesia / Sven Cederroth --The journey through the Bardo: notes on the symbolism of Tibetan mortuary rites and the.   Representatives from various faith communities will discuss their core beliefs about life and death and explain the rituals their faith community practices regarding funerals and burials. Learn what you as a healthcare provider should know about assisting patients of various faiths as they approach end of life. Optional Hospice Home tours: The chief purpose of this book is to show how burials may be used as a uniquely informative source for Greek and Roman social history. Burials permit a far wider range of inference and insight than the literary texts produced by and for a narrow social elite, and by studying them in depth Dr. Morris is able to offer new interpretations of social change in Graeco-Roman antiquity. In The Ritual Process: Structure and Anti-Structure, Victor Turner examines rituals of the Ndembu in Zambia and develops his now-famous concept of "Communitas." He characterizes it as an absolute inter-human relation beyond any form of structure. The Ritual Process has acquired the status of a small classic since these lectures were first published in /5(1).

plexity of lay attitudes toward death and dying.'^ Furthermore, the deathbead scene has been written about by some historians as a 'ritual, with duties for both the dying person and the survivors.'' Although deathbed scenes had ritualistic elements, interpreting these scenes as rituals glosses over the many variances that oc-curred. The beginning of this structure/process of religious ritual is the inversion of “normal” life. Life in the ritual is “other”, “otherworldly” or “spiritual” life, and instead of birth and growth as the avenues to success, weakness and death are the avenues, through a ritual death or killing of the participants. Death is the last in a long line of LIFE STAGE rituals. As such, this CONTINUITY is emphasized in many death rituals. since the continuity of the living and the generations which precede and follow each other is tangible, it is often the focus of death rituals.   Death rituals, usually styled mortuary customs, have been a major focus of previous ethnographic research. 9 From a functional perspective such rituals are obviously meant for the living, a means of maintaining communal cohesion and assuaging grief. In defining death as the end of life, it is important to remember that most cultures have.

  The paper examines a complex set of religious rites and rituals that are performed when death occurs in a Hindu family. Many of the death-related rituals are abstract and are unlikely to bring home the reality of the events. A case study based on the magnificent novel Samskara by Murthy () will be described and discussed. The novel is set. Catholics see death as a passage from this life to the new, everlasting life promised by Christ. The soul of the deceased goes on to the afterlife, which includes Purgatory as well as Heaven and Hell. By knowing a structure, one can more easily create new, perhaps impromptu, rituals by bringing into the structure some of the many possible elements. In a sense, the structure of ritual is its grammar and what fills the structure is the vocabulary. The bigger one’s ritual vocabulary, the more one can accomplish through ritual. The similarity in the general patterns of rituals and festivals across cultures and religions is striking. For example, most cultures and religions mark major life-course transitions such as birth, marriage, and death with public ritual expressions, and numerous festivals are tied to food-producing activities such as planting and harvesting.