Relevant bibliographies by topics / Ancestor veneration

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  1. Journal articles
  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Ancestor veneration'

Author: Grafiati
Published: 4 June 2021
Last updated: 25 April 2022

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Journal articles on the topic "Ancestor veneration"

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Triebel, Johannes. "Living Together with the Ancestors: Ancestor Veneration in Africa as a Challenge for Missiology." Missiology: An International Review 30, no. 2 (April 2002): 187–97. http://dx.doi.org/10.1177/009182960203000205.

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The phrase “living together with the ancestors” summarizes the religious identity of Africans and opens the discussion about how far ancestor veneration may be regarded as the center of African traditional religions. Some stress only the social relevance of these rites, others the religious implications. This article describes the rites of ancestor veneration that were understood by the missionaries as a contradiction to the first commandment. The author looks for ways to integrate ancestor veneration into the Christian faith, finally focusing on Holy Communion where the ancestors may be integrated in the worshiping community and where the gifts that have been expected from the ancestors now are granted by Christ: the fullness of life.
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Lebaka, Morakeng Edward Kenneth. "A Theological Understanding of Ancestor Veneration in the Bapedi Society as an Expression of Transcendence and Anticipation of Comfort and Hope." DIALOGO 8, no. 1 (November 2021): 110–18. http://dx.doi.org/10.51917/dialogo.2021.8.1.10.

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In the Bapedi society, ancestor veneration is one area that requires scholarly attention. Historically, in the indigenous Bapedi religion there is far greater acceptance that ancestors are in existence, and ancestor veneration and culture are related. A significant dimension in the role played by the ancestors in the Bapedi culture is how they are believed to transmit and safeguard life. Therefore, an investigation of ancestor veneration as a source of comfort and hope, in the context of Bapedi people’s religious and cultural rituals is inevitable. The present study investigated the Bapedi conception of death, its meaning, the significance of the rituals performed during and after death, and how Bapedi people conceive and deal with ancestor veneration. To achieve this, the study employed direct observations, video recordings, and informal interviews. Three interrelated research questions, therefore, guided this study: 1) Do Bapedi people believe in the resurrection of the dead and eternal life for the individual after death?; 2) Does the continuing relationship of ancestors with their families have medical, financial, moral, biological, and social implications for the living?; and 3) Do Bapedi people believe in reincarnation of a dead individual in the form of another individual still living, and particularly in the powerful spirit or soul of a dead person which still has a potent functional role which affects the still living? Findings of this study have shown that ancestor veneration seems to offer Bapedi people an opportunity to express their faith and confidence in their ancestors. It has become evident from a thorough analysis of the data that music is a societal need and appears to be an expression of the most basic values and feelings of the Bapedi people. It was concluded that ancestors have unlimited powers over the lives of the living, and there are no restrictions to either the chastisement or the blessings that they can confer on their descendants.
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Amanze, James N. "Christianity and Ancestor Veneration in Botswana." Studies in World Christianity 9, no. 1 (April 2003): 43–59. http://dx.doi.org/10.3366/swc.2003.9.1.43.

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Steenbrink, Karel. "Far from Being Idolatrous: Ancestor Veneration." Exchange 40, no. 4 (2011): 382. http://dx.doi.org/10.1163/157254311x600799.

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Turekeyev, Kuanyshbek Z. "Modern Beliefs of the Karakalpaks Concerning the Tradition of Ancestor Veneration." Вестник антропологии (Herald of Anthropology) 48, no. 4 (December 10, 2019): 149–61. http://dx.doi.org/10.33876/2311-0546/2019-48-4/149-161.

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The ancestor worship is one of the most enduring traditions among the Karakalpaks and is still practiced today in many Karakalpak clans. This phenomenon is an important part of the culture, extending beyond the boundaries of a particular religion or complex of beliefs. The ancestor veneration is based on the notion that the human spirit continues to exist after death and is able to influence lives of the living. In the modern spiritual life of the Karakalpak people, the cult of their ancestors is preserved not only among the older generation, but also among young people who are actively involved in celebratory rituals. However, individual traditions and rituals associated with animistic beliefs, in particular with the veneration of ancestors, have transformed in recent decades. According to the collected information, globalization, urbanization processes and changes in the socio-economic life of the society are responsible for these changes
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Bae, Choon Sup. "Ancestor worship in Korea and Africa: Social function or religious phenomenon?" Verbum et Ecclesia 25, no. 2 (October 6, 2004): 338–56. http://dx.doi.org/10.4102/ve.v25i2.273.

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Ancestor worship is a dilemma for Christian communities in Korea and Africa, who have difficulty adapting Western theology to their Third World cultures. Allan Culpepper calls ancestor worship a cultural phenomenon, not a hindrance to the Gospel message, which this article refutes. Ancestor worship is religious rather than social in function. Common features of ancestor worship in Africa and Korea are 1) conventional superstition (shamanism in Korea, animism in Africa), 2) belief in immortality, and 3) ancestor veneration/filial piety. Theological assessment reveals the incompatibility of ancestor worship with Christianity. 1) Fear of ancestors is replaced by liberation in Christ. 2) The dead exist in a mode completely different to earthly existence and have no power in the world. 3) Ancestors cannot fulfil the intermediary role reserved for the Holy Spirit. Ancestor worship should be viewed as idol worship. Contextualisation of kerygma becomes distorted when religious pluralism is tolerated.
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Keegan, William F. "Central Plaza Burials in Saladoid Puerto Rico: An Alternative Perspective." Latin American Antiquity 20, no. 2 (June 2009): 375–85. http://dx.doi.org/10.1017/s1045663500002686.

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AbstractSome Caribbean archaeologists have assumed that the individuals buried beneath the central plazas of Saladoid sites in Puerto Rico lived in those villages during their lives. They interpret these central place burials as providing immediate access to the ancestors during ceremonies performed in this public space. The central plaza is viewed as the axis mundi, and through ancestor veneration the dead were called upon to intercede with the gods on behalf of the living. However, cross-cultural studies indicate that burial practices often are determined by descent, and those clan members whose postmarital residence was in communities other than their clan villages often were returned to their clan village for burial. It is argued here that central place burials do not reflect ancestor veneration, but rather social solidarity among widely scattered villages.
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Nürnberger, Klaus. "IS ANCESTOR VENERATION COMPATIBLE WITH THE BIBLICAL FAITH?" Scriptura 99 (June 12, 2013): 299. http://dx.doi.org/10.7833/99-0-671.

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Day, Abby. "Extraordinary Relationality Ancestor Veneration in Late Euroamerican Society." Nordic Journal of Religion and Society 25, no. 02 (February 10, 2017): 169–81. http://dx.doi.org/10.18261/issn1890-7008-2012-02-04.

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Carpenter, Mary Yeo. "Familism and Ancestor Veneration: A Look at Chinese Funeral Rites." Missiology: An International Review 24, no. 4 (October 1996): 503–17. http://dx.doi.org/10.1177/009182969602400404.

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Ancestor veneration remains a major obstacle to conversion among the Chinese the world over. While the issue often comes to a head over funeral rites, ancestor veneration cannot be understood in isolation. Rather one must look at the broader issues of the cult of the family, a tenet propagated by Confucius, putting loyalty to the family above every other claim including that of the gods or the state. There was also the influence of Taoism which sees the universe as a living organism co-existing in interdependence. The family then is not just a sociological unit, but also a metaphysical unit with ancestral spirits helping to keep the fragile balance which their descendants have with the rest of the universe and with other spirits. Finally, we must not forget that death is a psychological trauma and that living relatives often need a rite of passage to remember and to grieve for the dead. Ancestor veneration then is not a simple act that can be abolished by deciding which rituals in a funeral are biblical and which are not. Rather it is part of a complex web that needs to be understood in its totality. This paper, written by a Chinese and first-generation Christian, attempts to do that.
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Dissertations / Theses on the topic "Ancestor veneration"

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Chua, Celia M. I. C. "Mary, Chinese ancestor veneration, and the communion of saints." IMRI - Marian Library / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1430314354.

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Dapila, Fabian Naangmensuma. "Inculturation and ancestor veneration: The case of the Dagaaba Catholics." Thesis, University of Ottawa (Canada), 1995. http://hdl.handle.net/10393/9997.

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The tension between indigenous African cultures and religions on the one hand, and Christian Churches on the other, is a well known fact that has been addressed by all concerned but still not resolved. From the point of view of the Africans, the history of the Christian missions is filled with misunderstandings and a lack of sensitivity on the part of the Churches. The African Synod of Bishops held in Rome in April 1994, is only the latest example of the problems surrounding the Church's attitude towards African Christians. From a personal experience of the tension between indigenous African cultures and religions, the author analyses the situation of the Dagaaba Catholics as it exists and lays out the tools that can be used to come to a mutually acceptable solution. In the light of the ongoing modifications in the process of evangelization, the thesis explores the interaction between Catholic missionaries and the Dagaaba of Upper West Ghana from the beginning of the Christian mission to today. The area chosen for this study is ancestor veneration as it was and is practised by the Dagaaba. The discussion of the Dagaaba's beliefs and practices related to their ancestors showed, on the other hand, the centrality of the latter in the life of the Dagaaba, and on the other, important similarities with Christian attitudes towards the saints. Both Dagaaba ancestors and Christian saints are community heroes that were "sanctifed" by the group from which they hailed. They are models for the members of the respective communities. The images of the ancestors and saints are meant to establish a lasting memory of the heroes and make them ever-present. Both the Dagaaba sculptures and their ancestors and the statues of Christian saints are placed in locations where they are easily accessible, i.e., either the house or the church. As a result of the analysis the author confidently states that the integration of Dagaaba ancestor veneration with the Christian cult of the saints would be a vital step towards inculturation. If the Church were to allow the ancestors to play the role which in Christianity traditionally is played by the saints, Dagaaba Christians would become fully Christian and at the same time they would not feel that they have to abandon their African roots. The elements that play a vital part here are the naming of children after Dagaaba ancestors rather than European saints to whom the African have no relationship; the saying of prayers that include the ancestors; the celebration of the Eucharist in the consciousness that living and dead form the community of the faithful; and the performing of family rituals that involve past and present members. Together, clergy and lay persons must embark on the road towards inculturation. The process itself must be informed by thorough research into the genuine meaning of the beliefs and practices of Africans in view of the teachings of Christianity.
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Nguyên, Alphonse Công Minh. "A study on the inculturation of ancestor veneration at the eucharistic celebration during "Têt" in Vietnam." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Leon, Alysia Ashley. "Funeral Home or Ritualistic Edifice? An Assessment of an Enigmatic Structure at the Late Pre-Hispanic Site of Panquilma, Central Coast Peru." OpenSIUC, 2016. https://opensiuc.lib.siu.edu/theses/1942.

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Mortuary remains within an archaeological context can illuminate the social and political aspects not only of the individual(s) buried, but also of the living who interred them. Although this is so, a consensus has not been reached in regard to the following questions: how can we determine the social identity of the living that interred the dead? What are the implications of the living-dead interaction, and how do mortuary practices alter social memory in order to fit political needs? This thesis constitutes an initial attempt to answer these questions while examining pre-internment mortuary practices, and associated ideologies regarding the afterlife based on data collected during the 2015 field season by members of the Proyecto de Investigación Arqueológica Panquilma (PIAP), under the direction of Dr. Enrique Lopéz-Hurtado, of the Instituto de Estudios de Peruanos Programa de Investigación. This project is centered at the Late Intermediate Period (LIP) to Late Horizon (LH) secondary Ychsma site of Panquilma in the mid-Valley of the Lurín River Valley, Central Coast of Peru. This research aims to determine the time period and significance of a puzzling structure that was excavated at the cemetery’s margin at Panquilma in order to determine the building’s potential role in ancestral veneration practices of the lesser-elites. Upon first glance this structure appeared to have a layout of a household structure but was located near the cemetery, far from the residential center of the site. A wide array and substantial quantities of exotic and/or ritual items such as sheet metal fragments, colorful bird feathers, orpiment, and manuports, as well as Spondylus sp. and Nectandra sp. beads were discovered within this building suggesting non-mundane or non-domestic usages. Was this structure used in the preparation and care of the funerary bundles? Did it house an important figure (e.g., a shaman) in both their life and death? Or did it serve as a workshop for preparing ritual items? In an effort to ascertain the significance of this structure, this thesis examines the aforementioned remains as well as its relative location and the results from portable X-ray Fluorescence (pXRF) analyses of some of the excavated artifacts in order to provide a deeper understanding of mortuary practices at Panquilma and thus the Ychsma’s concept of and interaction with the dead on the Central Coast of Peru. The exact function of this structure cannot be concretely stated, but the diverse lines of evidence present appear to favor the first hypothesis in which this structure functioned as a funerary preparation area, but principally for elite and/or ritually significant bundle(s). This was ascertained due to the numerous exotic and/or ritual artifacts found associated within this Inkaic structure that likely served a ritualistic function in regard to water and agricultural fertility as well as serving as indirect evidence for elite ancestral veneration practices.
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Nguyen, Daniel Xuan-Vu. "Pauline Freedom: Idolatry and the Vietnamese Ancestor Cult." Trinity Lutheran Seminary / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=trin1455712662.

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Shabangu, Andries. "The gospel embodied in African traditional religion and culture with specific reference to the cult of ancestor veneration and the concept of salvation an inculturation hermeneutic /." Thesis, Pretoria : [S.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-08312005-155649/.

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Bonkoungou, Alfred. "L'eschatologie chrétienne en Afrique à l'ombre de la théologie du Christ-Ancêtre." Thesis, Strasbourg, 2017. http://www.theses.fr/2017STRAK004.

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Le contexte culturel du continent africain est marqué par la prégnance des ancêtres. C’est pourquoi la théologie de l’inculturation de la foi a pensé devoir s’approprier la thématique de l’ancêtre afin de rapatrier sa signification symbolique au service de la foi chrétienne. Mais, par-delà une mise en rapport informelle entre le Christ et l’ancêtre, l’inculturation de la foi a évolué vers la formalité spéculative d’une ancestralisation du Christ. En cela, la théologie du Christ-Ancêtre nous place devant un procédé périlleux de subsomption logique qui introduit et risque d’absorber le Novum du Christ dans les catégories et genres antérieurs de la culture de réception. L’ancestralisme n’est pas une réalité simplement africaine ; il traverse la Bible et d’autres cultures comme celle de la Rome antique et de la Chine ancienne. Par-delà la causalité exemplaire de l’ancêtre que la mémoire du passé suffit à fonder métaphysiquement, la théologie chrétienne ne peut pas lui reconnaître une causalité efficiente. En juste foi chrétienne, c’est l’efficience du Ressuscité qui bouleverse tout le régime d’efficience salvifique antérieur à la nouveauté chrétienne. Le Christ n’est pas un Ancêtre, il est l’Eschaton
The cultural context of the african continent is marked by the pregnancy of the ancestors.That is why the theology of the inculturation of the faith thought of having to appropriate the theme of the ancestor to repatriate its symbolic meaning in the service of the christian faith. But beyond an informal putting in report between the Christ and the ancestor, the inculturation of the faith evolved towards the speculative formality of an ancestralisation of the Christ. In that respect, the theology of Christ-Ancestor places us in front of a precarious process of logical subsumption which introduces and risks to absorb the Novum of Christ in the categories and the previous kinds of the culture of reception. The ancestralism is not only african reality; it crosses the Bible and the other cultures as that of ancient Rome and ancient China. Beyond the exemplary causality of the ancestor which the memory of past is enough to establish metaphysically, the christian theology cannot recognize it an efficient causality. In christian faith, it is the efficiency of the Resuscitated that upsets all the category of salvific efficiency previous to the Christian novelty. Christ is not an Ancestor, he is Eschaton
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Chua, Celia. "Mary, the Communion of Saints and the Chinese Veneration of Ancestors." IMRI - Marian Library / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1267545196.

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Mulaudzi, N. (Nkhumiseni). "Ancestral consultation : a comparative study of Ancient Near Eastern and African religious practices with reference to 1 Samuel 28:3-25." Diss., University of Pretoria, 2013. http://hdl.handle.net/2263/41370.

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The main purpose of this study was to investigate the relationship between the African and the Ancient Near Eastern tradition with regard to the ancestral consultation. 1 Samuel 28:3-25 was used as a point of departure. This text was used because it is the only text in the Hebrew Bible that shows the act of consulting the dead except those texts explicitly condemning the act. The study was divided into five chapters. Chapter 1 focused on the introduction and the research problem. Chapter 2 focused on the study of 1 Samuel 28:3-25 and this was done via and intratextual and intertextual analysis. The intratextual analysis of 1 Samuel 28:3-25 focused on the interrelatedness of the text on its literally level. This was done by means of a morphological, syntactical and structural analysis. The intertextual analysis focused on 1 Samuel 28:3-25 in relation with other texts in the Hebrew Bible, especially with reference to the practice of ancestral consultation. In Chapter 3 the main focus was on the Ancient Near Eastern tradition with regard to ancestral consultation and thus focused upon extratextual material. In this chapter, Mesopotamian and Israelite cultural practices were mainly considered. Customs relating to the act of consulting the dead were studied. It included funerary customs, death and mourning rites, the place and role of the dead in society. The study concluded that the act of ancestral consultation in the Ancient Near East was part of their religion. In Ancient Israel, however, it was prohibited by Yahwistic religion. Chapter 4 focused on ancestral consultation in African tradition. In this chapter, personal knowledge and experience were also important. Ancestral consultation in Africa is still a living tradition. The role of the ancestors was studied and also the role that the living have in relation to their ancestors. In this chapter the role of Christianity in Africa played pivotal role because Christianity shaped African religion of today. It is clear from the study that African Christianity still pays tribute to their dead relatives as they are believed to be closer to God. Both Christians and those who practice traditional religion agree on the role of the ancestors. In Chapter 5 the researcher brought together the information in Chapters 1 to 4. In that sense it can be regarded as the climax of the investigation into ancestral consultation as an ancient and modern cultural and religious practice. This chapter contains a comparison between African and Ancient Near Eastern tradition regarding ancestral consultation. The chapter indicates that there is a lot to compare between the two traditions, but one needs to consider the differences in time, religious perceptions, geography, economic and political background of the two traditions. This should especially be considered in evaluating the Ancient Near Eastern tradition because it is in the “archive”; we can only read and learn about it with reference to available sources, while African tradition is an existing one. In Chapter 6 the researcher summarised the main findings of the study with special reference to the research problem as discussed in the first chapter.
Dissertation (MA)--University of Pretoria, 2013.
gm2014
Ancient Languages
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Bae, Choon Sup. "Ancestor worship and the challenges it poses to the Christian mission and ministry." Thesis, 2008. http://hdl.handle.net/2263/25045.

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Ancestor worship is conceived by some to be an outdated primitive custom with no relevance to modern society. However, this study shows that ancestor worship is still alive and well in numerous cultures and countries around the globe and that it is still practised in different forms today. This study focuses on the phenomenon of ancestor worship in Africa, Japan and Korea and specifically deals with the challenges it has posed to Christian missionaries in these contexts. Furthermore, this study examines the strategies which the Roman Catholic Church, the Protestant Church and Independent Churches have adopted to deal with this problem and the apparent mismatch with Christian theology. Therefore, the analysis of the phenomenon of ancestor worship is situated in the socio-cultural and religious paradigms of each of these countries and is examined in theological, missiological and Biblical terms. Most notably, the thesis attempts to determine whether or not ancestor worship can be considered to be a purely social and cultural phenomenon which carries certain ethical responsibilities in these cultures and whether or not it is congruent with Christian theology. This study has attempted to prove that in spite of the socio-cultural dimensions of ancestor worship and its rituals (with their ensuing ethical responsibilities in the cosmologies of these nations) it is still essentially worship. It is contended that ancestor worship is fundamentally a form of idolatry and contrary to the teachings of the Bible and is therefore does not articulate with Christian theology. The fundamental premise underlying the study is the ultimate authority of the Bible as the inspired word of God. This is a qualitative study which attempts to explore the phenomenon and rituals of ancestor worship on numerous levels. In each case the theological contributions of scholars in the field are evaluated and explored and ultimately benchmarked against the Biblical evidence. In the African context it is necessary therefore to look at African Christology and the attempts of scholars to contextualise the gospel in African terms. As such the continuity and discontinuity between traditional religion and the Bible is explored and the dangers of syncretism are addressed. The ultimate goal was to suggest a suitable approach for the Church to deal with the challenges which ancestor worship poses in these specific contexts. The study will motivate and argue for contextualisation as an appropriate mission principle in this regard. This takes into consideration the social responsibility which missionaries have towards the people to whom they introduce the gospel. The reason is that the close bond which exists between identity, culture and religion is acknowledged. If the religion or cultural practises are rejected because it does not comply with the Gospel’s requirements, then missionaries need to be sensitive to the void which they may create in the identity of the people and take appropriate steps to ameliorate the problem and avoid syncretism.
Thesis (PhD (Science of Religion and Missiology))--University of Pretoria, 2008.
Science of Religion and Missiology
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Books on the topic "Ancestor veneration"

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Sarpong, Peter. Ancestral stool veneration in Asante: A Catholic view. Kumasi, Ghana: The Goodshepherd Publishers Ltd., 2011.

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Sarpong, Peter. The ancestral stool veneration in Asante: A Catholic assessment. Takoradi, Ghana: St. Francis Press, 1990.

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Chinese and Chinese American ancestor veneration in the Catholic Church, 635 A.D. to the present. Lewiston, N.Y: Edwin Mellen Press, 2010.

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Armstrong, David E. Alcohol and altered states in ancestor veneration rituals of Zhou Dynasty China and Iron Age Palestine: A new approach to ancestor rituals. Lewiston, NY: Edwin Mellen Press, 1998.

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Land Of Our Fathers The Roles Of Ancestor Veneration In Biblical Land Claims. T&T; Clark, 2010.

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Land Of Our Fathers The Roles Of Ancestor Veneration In Biblical Land Claims. T&T; Clark, 2012.

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Kartomi, Margaret. Upstream Minangkabau. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252036712.003.0002.

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This chapter explores an aspect of the artistic tradition of the darék—the mystical tiger-capturing songs sung by a shaman and accompanied by his partner shaman on an oblique bamboo flute. Associated with a veneration for the ancestors and spirits of nature, the repertory of tiger-capturing songs (dendang marindu harimau, or dendang manangkok harimau) belongs to the most evocative of the traditional vocal music (dendang) of the Minangkabau highlands. As orthodox ulama do not approve of pre-Muslim tiger music and rituals, the shamans begin their performances with Muslim prayers. After providing an overview of the art of the shaman (ilmu pawang) in Minangkabau villages, the chapter describes the songs sung by the shaman in the tiger-capturing process. The character of the tiger-capturing procedure, with the exception of the Islamic prayers at the beginning, suggests that it originated from indigenous religious beliefs and practices of ancient origins, imbued with a mystical respect for nature (especially the tiger) and the spirits, and containing an element of animal-ancestor veneration.
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Suriano, Matthew. A History of Death in the Hebrew Bible. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190844738.001.0001.

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In the Hebrew Bible/Old Testament, a good death meant burial inside the family tomb, where one would join one’s ancestors in death. This was the afterlife in biblical literature; it was a postmortem ideal that did not involve individual judgment or heaven and hell—instead it was collective. In Hebrew scriptures, a postmortem existence was rooted in mortuary practices and conceptualized through the embodiment of the dead. But this idea of the afterlife was not hopeless or fatalistic, consigned to the dreariness of the tomb. The dead were cherished and remembered, their bones were cared for, and their names lived on as ancestors. This book examines the concept of the afterlife in the Hebrew Bible by studying the treatment of the dead, as revealed both in biblical literature and in the material remains of the southern Levant. The Iron Age mortuary culture of Judah is the starting point for this study, and the practice of collective burial inside the Judahite rock-cut bench tomb is compared to biblical traditions of family tombs and of joining one’s ancestors in death. This archaeological analysis, which also incorporates funerary inscriptions, will shed important insight into biblical literature concerning such issues as the construction of the soul in death, the nature of corpse impurity, and the concept of Sheol. Death was a transition managed through ritual action. The connections that were forged through such actions, such as ancestor veneration, were socially meaningful for the living and ensured a measure of immortality for the dead.
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Tran, Anh Q. In the Realm of the Dead. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190677602.003.0005.

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Chapter 4 deals with the afterlife and the cult of the dead, according to both Confucian and Vietnamese folk Buddhist practices. It begins with an overview of traditional Vietnamese anthropology and its influence on ancestral worship: outlining several characteristics that are the basis of ancestor worship, the discussion then turns to how the Confucian tradition linked rituals honoring the dead with filial piety, and to traditional conceptions of the soul and the afterlife in Confucianism, Daoism, and Buddhism. Then the chapter proceeds to a detailed description of the traditional funeral rites and ancestral veneration, including an account of practices surrounding the burial, as well as folk Buddhism and the afterlife. The chapter ends with a Christian evaluation of these practices.
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Vaudoise, Mallorie. Honoring Your Ancestors: A Guide to Ancestral Veneration. Llewellyn Publications, 2019.

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Book chapters on the topic "Ancestor veneration"

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Rosemont, Henry. "Ancestor Veneration." In A Reader’s Companion to the Confucian Analects, 44–47. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137303394_11.

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Ntsimane, Radikobo. "A broad survey of zulu ancestor veneration and the challenges it faceszulu ancestor veneration, its challenges." In The Routledge Handbook of Death and the Afterlife, 302–14. Abingdon, Oxon ; New York, NY : Routledge is an imprint of the Taylor & Francis Group, an Informa Business, [2018] | Series: Routledge handbooks in religion: Routledge, 2018. http://dx.doi.org/10.4324/9781315545349-24.

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Bainbridge, William Sims. "Ancestor Veneration Avatars." In Handbook of Research on Technoself, 308–21. IGI Global, 2013. http://dx.doi.org/10.4018/978-1-4666-2211-1.ch017.

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It is possible at the present time to create virtual representations of deceased loved ones, and inhabit them as a way of expressing reverence and of dealing with one’s own feelings of loss, as demonstrated by this study in which 18 Ancestor Veneration Avatars (AVAs) were created. Most obviously, this can be done in massively multiplayer online role-playing games and comparable non-game virtual worlds. The identity of any individual person contains fragments of other people, most especially members of one’s family. In addition, people play a variety of roles, adopting identities temporarily that are more or less distinct from each other. Furthermore, a number of social scientists and commentators have suggested that individuals have become protean or multiplex, as rapid social change, multiculturalism, and the division of labor have eroded the functionality of unified identities. Finally, secularization has undercut traditional religious ways of managing feelings toward deceased relatives. A remarkable deduction from these observations is that many people should consider playing the role of a deceased loved one through an avatar in an online gameworld, as a form of emotionally satisfying ancestor veneration.
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4

"Ancestor Veneration (Africa)." In Encyclopedia of Social History, 104–6. Routledge, 1993. http://dx.doi.org/10.4324/9780203306352-11.

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5

Tan, Jonathan Y. "Confucian ancestor veneration and the Chinese Rites Controversy." In Confucianism and Christianity, 33–47. Routledge, 2020. http://dx.doi.org/10.4324/9780429342448-4.

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6

Marcone, Giancarlo. "Feasting and Burials on the Peruvian Central Coast at the Onset of the Middle Horizon." In Ritual and Archaic States. University Press of Florida, 2016. http://dx.doi.org/10.5744/florida/9780813062785.003.0005.

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Drawing from ethnohistorical sources, many Andean scholars have modeled Inca expansion as a highly ritualized political process, with feasting and ritual performance as its principal components. This model was long projected onto all Andean societies on the assumption that feasting activities were similarly important and played similar political roles across societies over time. Other voices have proposed that burial practices and ancestor veneration were also of central political importance in the Andean states’ expansionist projects. Ancestor veneration was thought to be the ideological base that upheld these entire systems. Increasingly, however, new voices are proposing that ancestor veneration and burial practices need to be understood in relation to feasting practices. It is only in this relational way that we can fully understand their political and social meanings. In chapter 5, Flores proposes that this is particularly true in cases where local communities interact with expansionist polities. He argues, based on evidence from Lote B, a small rural settlement in the Lurín Valley, that the increase of feasting activities is related to the suppression of funerary practices or vice-versa. This inverse correlation not only informs us about the nature of an expansionist project but also about the compromise that takes place between local communities and expansionist polities in turn.
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7

Jeung, Russell M., Seanan S. Fong, and Helen Jin Kim. "Transmission." In Family Sacrifices, 47–71. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190875923.003.0003.

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Chapter 3 investigates the educational and class-based differences in how Chinese American households transmit the liyi dimensions of Chinese Popular Religion and Confucianism. Working-class households tend to pass down the practices of Chinese Popular Religion based on fate, luck, and qi, whereas professional households tend to affirm Confucian thought to match their rational, scientific worldviews. Nearly all respondents’ parents practiced elements of Chinese Popular Religion, most notably venerating ancestors, adhering to fengshui principles of qi, and celebrating Lunar New Year. For working-class families, these practices included belief in supernatural realities and the efficacy of practices to bring about well-being and good fortune. Chinese American professional families saw these rituals as secular customs and maintained them for different reasons: to instill family responsibility through ancestor veneration, maintain good energy via fengshui, and celebrate their heritage through Lunar New Year.
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WEISS-KREJCI, ESTELLA. "Royal Ancestor Construction and Veneration in the House of Habsburg." In The Archaeology of Ancestors, 166–88. University Press of Florida, 2016. http://dx.doi.org/10.2307/j.ctvx076wp.11.

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Weiss-Krejci, Estella. "Royal Ancestor Construction and Veneration in the House of Habsburg." In The Archaeology of Ancestors, 166–88. University Press of Florida, 2016. http://dx.doi.org/10.5744/florida/9780813062518.003.0007.

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10

Mansour, Ahmed. "Reflections on the Veneration of Dead Ancestor Kings in Sinai." In Environment and Religion in Ancient and Coptic Egypt: Sensing the Cosmos through the Eyes of the Divine, 205–16. Archaeopress Publishing Ltd, 2020. http://dx.doi.org/10.2307/j.ctv24trf4k.28.

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