Journal articles: '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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Brzezinski, Jeffrey S., Arthur A. Joyce, and Sarah B. Barber. "Constituting Animacy and Community in a Terminal Formative Bundled Offering from the Coast of Oaxaca, Mexico." Cambridge Archaeological Journal 27, no. 3 (July 11, 2017): 511–31. http://dx.doi.org/10.1017/s0959774317000245.

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In this paper, we examine a Terminal Formative-period (150 bc–ad 250) bundled offering from the site of Cerro de la Virgen, located on the Pacific coast of Oaxaca, Mexico. The offering was emplaced below a prominent public building in the site's ceremonial centre and contained five stone objects, including a rain deity mask, a fragment of a second mask, a figurine of a deceased ancestor and two miniature table altars, as well as nine small ceramic vessels. Considered together as a ‘sacred bundle’, the stone objects collectively reference agricultural fertility, rulership and ancestor veneration, which we interpret to be a metaphorical invocation of a fundamental tenet of prehispanic Mesoamerican religious belief—the sacred covenant. The offering also played an active part in founding the community of Cerro de la Virgen, connecting its residents with the divine, the ancestors and the outside world and constituting differences in status among its members.

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Lau, George F. "Feasting and Ancestor Veneration at Chinchawas, North Highlands of Ancash, Peru." Latin American Antiquity 13, no. 3 (September 2002): 279–304. http://dx.doi.org/10.2307/972112.

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The present article considers evidence for ancestor veneration and feasting in the North Highlands (Department of Ancash), Peru between A. D. 500-900. The study draws upon ethnohistorical, iconographic, and archaeological comparisons to better understand different lines of data from the ancient Recuay community of Chinchawas (3,850 masl), including public and mortuary architecture, ceramics, faunal remains, and stone sculpture. Two major programs of religious activity can be discerned: one situated within local Recuay traditions (Kayán and Chinchawasi phases, A. D. 500-800), followed by a suite of intrusive patterns associated with Wari expansion (Warmi phase, after A. D. 800). The study argues that, by A. D. 500, special public ceremonies combined ancestor worship and feasting as part of community politics at the site. Chinchawasi practices included subterranean tombs, special architectural enclosures with monolithic sculptures, and evidence for large-scale consumption. Warmi practices appear smaller in scale, focusing on aboveground mausolea, different stone sculptural forms and iconography, and increasing evidence for interregional interaction. The diachronic patterns reflect: 1) flexible sociopolitical arrangements at Chinchawas that accommodated group and entrepreneurial interests, and 2) local sociocultural transformations associated with Wari expansion (ca. A. D. 750).

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Eerkens, Jelmer W., Eric J. Bartelink, Laura Brink, Richard T. Fitzgerald, Ramona Garibay, Gina A. Jorgenson, and Randy S. Wiberg. "Trophy Heads or Ancestor Veneration? A Stable Isotope Perspective on Disassociated and Modified Crania in Precontact Central California." American Antiquity 81, no. 1 (January 2016): 114–31. http://dx.doi.org/10.7183/0002-7316.81.1.114.

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AbstractFew items in the archaeological record capture the imagination more than human heads separated from their bodies. Such items are sometimes assumed to indicate warfare practices, where “trophy heads” display power and fighting prowess. Other times, they are interpreted as representing ancestor veneration. Isolated crania are not uncommon in the Early period (ca. 4500–2500 B.P.) in Central California. Some anthropologists interpret them as trophy heads, but isotopie analyses at CA-CCO-548 suggest an alternative interpretation. Strontium isotope analyses on one modified cranium produced values consistent with local individuals, and both headless burials and people buried with extra skulls overlap in carbon and nitrogen isotopes. Further, teeth from two individuals who were buried with extra skulls suggest both were weaned at early ages (before age 2), much earlier than other individuals at the site. Together with contextual information, we argue that the isotopie data are more consistent with the hypothesis that extra skulls and headless burials represent ancestor veneration rather than trophies, shedding new light on Early-period societies in Central California.

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Teiser, Stephen F. "Popular Religion." Journal of Asian Studies 54, no. 2 (May 1995): 378–95. http://dx.doi.org/10.2307/2058743.

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The population of traditional china, from government officials to artisans and farmers, shared a wide range of religious practice and belief, including ancestor veneration, annual festivals, funeral rituals, exorcism of harmful forces, and procedures for the auspicious siting of graves and residences. The definition of popular religion is a contested issue in the current state of the field.

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Geller, Pamela L. "PARTING (WITH) THE DEAD: BODY PARTIBILITY AS EVIDENCE OF COMMONER ANCESTOR VENERATION." Ancient Mesoamerica 23, no. 1 (2012): 115–30. http://dx.doi.org/10.1017/s0956536112000089.

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AbstractAs a complement to life histories authored by many researchers of Maya bones, this study narrates death histories. The latter entails detection of perimortem and postmortem changes to decedents' bodies, followed by translation of these changes' encoded meanings. Biographical analysis of body parts and the buildings in which they are situated facilitates such an endeavor. Past investigations of partibility have focused on protracted processing of noble and royal bodies as a means to reconstitute decedents' identities. Commoners' burials, however, have received far less attention. Consequently, it is difficult to determine if partible practices differ according to or transcend social class. To address this lacuna, a multiscalar frame is applied to a burial sample comprised of decedents from varied social settings in the Three Rivers region, northwestern Belize. Identification of widely shared practices related to the becoming and venerating of ancestors offers a springboard for examining particulars within patterns. Scaling down, commoner burials unearthed at the minor center RB-11 are summarized and special attention is paid to the death history of Individual 71. This decedent's intentionally fragmented body reflects general thinking about ancestors as partible and dividual persons. Yet, certain attributes of Individual 71's burial are unique to the sample as a whole, which demonstrates how social class, circumstance, and individual life history are also instrumental in the reformation of ancestorhood.

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Mantha, Alexis. "Territoriality, social boundaries and ancestor veneration in the central Andes of Peru." Journal of Anthropological Archaeology 28, no. 2 (June 2009): 158–76. http://dx.doi.org/10.1016/j.jaa.2009.02.002.

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Doda Doffana, Zerihun. "Sacred sites and ancestor veneration in Sidama, southwest Ethiopia: A socio-ecological perspective." Cogent Social Sciences 5, no. 1 (January 1, 2019): 1704600. http://dx.doi.org/10.1080/23311886.2019.1704600.

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Ashmore, Wendy. "CONTINGENT ACTS OF REMEMBRANCE: ROYAL ANCESTORS OF CLASSIC MAYA COPAN AND QUIRIGUA." Ancient Mesoamerica 26, no. 2 (2015): 213–31. http://dx.doi.org/10.1017/s095653611500019x.

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AbstractClassic Maya history is deeply political, and religious and political activities frequently inseparable. This essay advocates directly comparing mortuary practices over time for rulers at politically and economically linked centers. Most specifically it outlines an experimental model of how acts of remembrance in royal ancestor veneration articulate with local and regional politico-economic dynamics, and to do so with respect to acts attested in archaeological, bioarchaeological, textual, and iconographic sources. The particular case here pairs Classic-period Copan and Quirigua, where for centuries, the former was overlord to the latter. The evidence suggests that while treatment of royal ancestors draws on a set of established Maya practices, scale, elaboration and choice among those practices was contingent on the role each of the decedents held at particular points in political history, and the temporal orientation of those who commissioned remembrance acts.

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Knight, Vernon James. "The Institutional Organization of Mississippian Religion." American Antiquity 51, no. 4 (October 1986): 675–87. http://dx.doi.org/10.2307/280859.

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Symbolic objects for ceremonial display, or sacra, tend to be systematically related in their representational content to the cult institutions that produce and manipulate them. Cult organization is normally pluralistic among preliterate complex societies. Mississippian sacra suggest a triad of coexisting types of cult institution: (1) a communal cult type emphasizing earth/fertility and purification ritual, (2) a chiefly cult type serving to sanctify chiefly authority, and (3) a priestly cult type mediating between the other two, supervising mortuary ritual and ancestor veneration.

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Schwartz, Glenn M. "Memory and its Demolition: Ancestors, Animals and Sacrifice at Umm el-Marra, Syria." Cambridge Archaeological Journal 23, no. 3 (October 2013): 495–522. http://dx.doi.org/10.1017/s0959774313000504.

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At Umm el-Marra in western Syria, a sequence of Bronze Age ritual installations facilitates the investigation of how Syrian elites employed memory, ancestor veneration, and animal (and perhaps human) sacrifice to reinforce their position, and how others used countermemory to contest it. Relevant data derive from an Early Bronze Age complex of elite tombs and animal interments and a Middle Bronze Age monumental platform and shaft containing animal and human bodies deposited ritually. Analysis of the spatial landscape, with patterns of access or inaccessibility, facilitates additional insights, as does the consideration of the intentionality or lack of it in ancient references to the past.

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Reuter, Thomas. "Is Ancestor veneration the most universal of all world religions? A critique of modernist cosmological bias." Wacana 15, no. 2 (July 1, 2015): 223. http://dx.doi.org/10.17510/wacana.v15i2.402.

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O'Neil, Megan E. "OBJECT, MEMORY, AND MATERIALITY AT YAXCHILAN: THE RESET LINTELS OF STRUCTURES 12 AND 22." Ancient Mesoamerica 22, no. 2 (2011): 245–69. http://dx.doi.org/10.1017/s0956536111000290.

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AbstractThis article focuses on Structures 12 and 22 from Yaxchilan (Chiapas, Mexico), where the ancient Maya reset stone lintels from the sixth centurya.d.in eighth-century buildings. The resetting highlights attention to the preservation of the lintels as relics from the past. Valued for their antiquity and the histories they had accrued, particularly from contact with ancestors, they served as loci for communication with the past, with memory inhering in their materiality. This essay also explores the lintels’ physical contexts and how the Maya may have engaged with them. For example, the arrangement of the Structure 12 lintels would have guided circumambulation. Such movement was associated with sacred processions, and evidence suggests the building was reserved for ancestor veneration. Although only restricted groups could have entered the small structure to perform rites, these may have been integrated into extended ceremonial circuits in public spaces.This article connects with studies of the life histories of things, in which analysis is directed toward objects’ use, reuse, and modification. Examining how people interacted with sculptures over time offers insight into the people and the objects and provides glimpses into Late Classic Maya perception of sculptures and their material qualities.

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Dalton, Jordan A., Juliana Gómez Mejía, Noemi Oncebay Pizarro, Iride Tomažič, and Emilie M. Cobb. "The dead do not unbury themselves: Understanding posthumous engagement and ancestor veneration in coastal Peru (AD1450-1650)." Journal of Anthropological Archaeology 66 (June 2022): 101410. http://dx.doi.org/10.1016/j.jaa.2022.101410.

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Estrada-Belli, Francisco. "LIGHTNING SKY, RAIN, AND THE MAIZE GOD: The Ideology of Preclassic Maya Rulers at Cival, Peten, Guatemala." Ancient Mesoamerica 17, no. 1 (January 2006): 57–78. http://dx.doi.org/10.1017/s0956536106060068.

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Research in the northeastern Peten region at Holmul and nearest minor centers shows a complex history of public ritual activity from the Middle Preclassic onward. Patterns of public architecture, monumental sculpture, iconography, caches, and burials at sites such as Holmul and Cival document early development of the ideology of Maya kingship. Late Preclassic monumental sculptures adorning large pyramid temples provide immediate and elaborate metaphors for the ancestral patrons of emerging dynasts. Middle Preclassic architecture and caches are encoded with the ideological program of the earliest ruling institutions, incorporating themes of cosmological order; sun, water, and maize deities; the agricultural cycle; and ancestor veneration. All of these early remains are found in the sacred space of the first “E-group” plazas.

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Roddick, Andrew P., and Christine A. Hastorf. "Tradition Brought to the Surface: Continuity, Innovation and Change in the Late Formative Period, Taraco Peninsula, Bolivia." Cambridge Archaeological Journal 20, no. 2 (June 2010): 157–78. http://dx.doi.org/10.1017/s0959774310000211.

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Based on more than a decade of research on the Taraco Peninsula, Titicaca Basin, Bolivia, we discuss the role of memory, tradition and ancestral participation from the earliest settled communities to the founding and influence of the Tiwanaku order. We examine the shifting role of social memory vis-à-vis public ceremonies, pottery and food production. While the earlier phases give a sense of familial community and the construction of place through ancestor veneration, the later phases suggest stronger lineage commemoration, with families acting as gravitational forces in the burgeoning political developments. Our diachronic study on the Taraco Peninsula tracks these practices illustrating the movement along a discursive–non-discursive continuum, with some practices brought to the surface and politicized.

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Scarborough, Isabel M. "In Search of a New Indigeneity." Nova Religio 22, no. 4 (May 1, 2019): 75–88. http://dx.doi.org/10.1525/nr.2019.22.4.75.

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Bolivians are inventing spiritual practices that fit into the current dominant political discourse of decolonization and revalorization of native beliefs by associating these new traditions with archaeological spaces and objects. This new Bolivia is believed to emerge from the ashes of the old economic and social order, which for centuries oppressed and elided native religious practices, and harkens back to precolonial values. Drawing from long-term ethnographic research, media reports, and scholarly works, I aim to examine these new practices to improve our understanding of emerging indigenous identities in this small Andean nation. I discuss two case studies that exemplify how the urban indigenous are rediscovering the power of ancestor veneration and animism in their heritage to construct a new sense of national belonging.

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Law, Robin. "‘My Head Belongs to the King’: On the Political and Ritual Significance of Decapitation in Pre-Colonial Dahomey." Journal of African History 30, no. 3 (November 1989): 399–415. http://dx.doi.org/10.1017/s0021853700024452.

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The kings of Dahomey in the eighteenth and nineteenth centuries claimed to ‘own’ the heads of all their subjects. Contemporary European observers of the pre-colonial period understood this claim in terms of the king's exclusive (and arbitrary) right to inflict capital punishment, decapitation being the normal Dahomian method of execution. More recent Dahomian tradition, however, suggests a ritual aspect to the claim, connecting it with stories that the early king Wegbaja (the second or third ruler of Dahomey, but conventionally regarded as its true founder and the creator of many of its political and judicial institutions) prohibited the decapitation of corpses before burial, supposedly in order to prevent the misappropriation of the heads for use in the manufacture of ‘amulets’, or for ritual abuse by enemies of the deceased. The article argues, drawing upon contemporary European accounts of the pre-colonial period and ethnographic material from the neighbouring and related society of Porto-Novo as well as Dahomian traditions, that unlike many of the supposed innovations traditionally attributed to Wegbaja this prohibition of the decapitation of corpses is probably a genuine Dahomian innovation, even if its attribution specifically to Wegbaja is doubtful, but that its significance and purpose is misrepresented in Dahomian tradition. The decapitation of corpses in earlier times was probably related to the practice of separate burial and subsequent veneration of the deceased''s head as part of the ancestor cult of his own lineage. The suppression of this practice by the kings of Dahomey can be understood in terms of their desire (for which there is other evidence) to downgrade the ancestor cults of the component lineages of Dahomey, in order to emphasize the special status of the public cult of the royal ancestors, and more generally to concentrate or monopolize ritual as well as political and judicial power in the hands of the monarchy.

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Hammond, Norman, Jeremy Bauer, and Sophie Hay. "Preclassic Maya architectural ritual at Cuello, Belize." Antiquity 74, no. 284 (June 2000): 265–66. http://dx.doi.org/10.1017/s0003598x00059172.

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The Preclassic community of Cuello, the earliest village site hitherto excavated in the Maya Lowlands, centred on Platform 34, a flat-topped eminence where investigations between 1975 and 1993 documented occupation from at least 1200 BC to c. AD 400 (Hammond 1991; Hammond et al. 1995). Between 1000 and 400 BC the locus was occupied by a courtyard which with successive rebuildings became both larger and more formally organized, domestic activities shifting to the margins and ritual, including ancestor veneration, becoming more important (Hammond & Gerhardt 1990). Around 400 BC the final Middle Preclassic structures on the north, west and south sides of the court were ceremoniously demolished, their faqades hacked off and their superstructures burned. The entire courtyard was filled with rubble prior to the construction of the broad, open Platform 34, which itself underwent successive enlargements over the ensuing seven centuries.

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Park, Hong-Jae. "Lessons From Whakapapa and Filial Piety: Can Social Work Capitalize on the Connection That Survives Death?" Innovation in Aging 4, Supplement_1 (December 1, 2020): 419. http://dx.doi.org/10.1093/geroni/igaa057.1351.

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Abstract Ageing is part of life, and so is death. Although death will involve all of us over time, it is often regarded as a taboo topic, and bonds with the dead are seldom acknowledged in contemporary times. The paper presents selected insights on the connection that survives death, learned from a qualitative study on two indigenous knowledges—whakapapa (genealogical connections in Maori) and filial piety (respect/care for ancestors). Data were collected from interviews with 49 key informants (Maori=25; Korean=24) in 2018/19 in New Zealand and South Korea. The research findings indicate that the connectedness with ancestors or deceased loved ones is a significant part of the participants’ mental and social lives. Māori (the first nation people of New Zealand) have established the unwritten convention of whakapapa as the core value that places whānau (family) at the centre of social relationships. In Korean culture, its filial piety/ancestor veneration tradition has emphasised the connection between deceased and living family members. Criticism about the traditions of whakapapa and filial piety was also raised by a few participants. The significance of this study is situated in the innovative perspective that the post-mortem relationship can be embodied, not only by the living who practise memorial respect for the dead, but also by those older people who establish after-life legacy before death. To help capitalise on this whakapapa connection, the so-called concept of “memorial social work” is presented as a potential area of social work practice, which has critical implications in the ageing/end-of-life related fields.

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Źrałka, Jarosław, Wiesław Koszkul, Bernard Hermes, Juan Luis Velásquez, Varinia Matute, and Bogumił Pilarski. "From E-Group to Funerary Pyramid: Mortuary Cults and Ancestor Veneration in the Maya Centre of Nakum, Petén, Guatemala." Cambridge Archaeological Journal 27, no. 3 (March 22, 2017): 451–78. http://dx.doi.org/10.1017/s0959774317000075.

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Recent investigations at the Maya centre of Nakum (in Guatemala) enabled the study of the evolution of an interesting complex of buildings that started as the so-called E-Group, built during the Preclassic period (c. 600–300 bc). It was used for solar observations and rituals commemorating agricultural and calendrical cycles. During the Classic period (ad 250–800), the major building of the complex (Structure X) was converted into a large pyramidal temple where several burials, including at least one royal tomb, were placed. We were also able to document evidence of mortuary cults conducted by the Maya in the temple building situated above the burials. The architectural conversion documented in Structure X may reflect important religious and social changes: a transformation from the place where the Sun was observed and worshipped to the place where deceased and deified kings were apotheosized as the Sun Deity during the Classic. Thus the Maya transformed Structure X into one of the most sacred loci at Nakum by imbuing it with a complex solar and underworld symbolism and associating it with the cult of deified ancestors.

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Pereira, Grégory. "ASH, DIRT, AND ROCK: BURIAL PRACTICES AT RÍO BEC." Ancient Mesoamerica 24, no. 2 (2013): 449–68. http://dx.doi.org/10.1017/s0956536113000266.

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AbstractRecent research at Río Bec has revealed that interments in residential structures were limited to a very small portion of the population. Although these burials are relatively modest compared to those found in many other Classic period Maya sites, the funerary procedure suggests that they were important individuals in the household. Grave wealth and the size/elaboration of the burial structure do not correlate with the striking socioeconomic differences expressed in residential architecture. In fact, it seems that Río Bec funerary ritual was a private affair focused within the domestic unit, rather than a public display. A study of the variation found among these residential burials reveals two important patterns of mortuary ritual that seem more reflective of ancestor veneration than of social hierarchy: (1) “transition burials” (stressing centrality,verticality,the link to earth, and the transformations of the dwelling) and (2) “occupation burials” (stressing laterality,horizontality,a link to fire and the domestic hearth, and the permanence of the domestic space).

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Geller, Pamela L., and Miranda Stockett Suri. "Relationality, Corporeality and Bioarchaeology: Bodies qua Bodies, Bodies in Context." Cambridge Archaeological Journal 24, no. 3 (October 2014): 499–512. http://dx.doi.org/10.1017/s0959774314000523.

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The temporality of bodies has featured prominently in bioarchaeologists’ studies of embodiment, lifecycle, plasticity and ancestor veneration, amongst other topics. We focus here on the temporality of violence, as evidenced by peri-mortem marks on and post-mortem treatments of bodies. Such evidence can signal violence that is either interpersonal or symbolic, though we realize the distinction may be a materially subtle one. To this end, we look to archaeologists’ recent theoretical forays into temporality. More specifically, we deliberate about relationality, which invites reflective comparison between past and present bodies. Relationality allows bioarchaeologists to examine bodies qua bodies, as well as demands that they contextualize their ancient (or historic) case studies and present-day research in time and place. To explore these ideas, we draw upon a variety of sources, not all of which are traditional (i.e. impersonal) academic discussions. The latter can obfuscate or overlook the more emotional or politicized dimensions of violated bodies.

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Estrada-Belli, Francisco, and Alexandre Tokovinine. "A King's Apotheosis: Iconography, Text, and Politics from a Classic Maya Temple at Holmul." Latin American Antiquity 27, no. 2 (June 2016): 149–68. http://dx.doi.org/10.7183/1045-6635.27.2.149.

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Excavations at the ancient Maya city of Holmul, Petén, have led to the discovery of a building decorated with an intricately carved and painted plaster frieze. The iconography of the frieze portrays seated lords, mountain spirits, feathered serpents, and gods of the underworld engaged in the apparent rebirth of rulers as sun gods. Large emblems carved on the side of the building identify the structure as a shrine for ancestor veneration. A dedicatory text carved along the bottom of the frieze contains a king list and references to the political and familial ties of the ruler who commissioned the temple. Together, the iconography and text of this structure provide evidence of function and meaning. They also shed new light on a century during Classic Maya history known as the Tikal “Hiatus,” for which a limited number of texts are available. The information derived from this monument also broadens our understanding of the nature of hegemonic relationships among Classic Maya states.

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Hinojosa, Servando Z. "Ossified and Materialized Selves in Three Manuscripts of Colonial Guatemala: Connections with the Sacred Instrumentality of Bone." Ethnohistory 66, no. 4 (October 1, 2019): 667–88. http://dx.doi.org/10.1215/00141801-7683276.

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Abstract Guatemalan colonial-period documents have proven valuable for revealing Maya thinking about bone, especially how Mayas imbued bones with personal identity. At key moments in the narratives of three Guatemalan manuscripts, the Rabinal Achi, Xpantzay Cartulary, and Pop Wuj, Mayas materialized the self of important individuals through their bones, treating the bones at times like captives. By doing this, colonial-era Mayas were revealing their ideational linkages with Mayas from the Classic and Postclassic periods who practiced ancestor veneration using bones. In this network of practices, Classic-, Postclassic-, and colonial-era Mayas linked human bones to enduring personal forces and used bones to support claims of ancestry to specific people. This study explores this feature of Maya life, and then analyzes how Mayas of the last hundred years now value bone more for other, non-ancestral ritual utilities. They have shifted from treating certain bones as a materialization of self to viewing bones in terms of the practical potentialities the bones encase, employing a mode of engagement exemplified by Tz’utujiil Maya bonesetters who treat broken bones with sacralized bones and bone surrogates. This work examines how bone use has oscillated between these two modes, contrasting how Mayas of the Classic, Postclassic, and colonial periods treated certain bones as a materialization of self against how Mayas of more recent decades have come to emphasize the sacred instrumentality of bone and put it to active use.

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Woo. "A Flexible Indeterminate Theory of Religion: Thinking through Chinese Religious Phenomena." Religions 10, no. 7 (July 13, 2019): 428. http://dx.doi.org/10.3390/rel10070428.

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This essay explores a few of the reasons for the failure of Western theories to capture Chinese religious experiences. It will include Durkheim’s insight that “The sacred … is society in disguised form” and variants of secularization theories in contrast to Confucian ones, especially Xunzi’s theory about ritual, read as representative of religion. This article will examine the impossibility of asserting a straightforward claim, without exception, that could capture the three thousand years of historical and contemporary diversity manifested by the three institutional religions (Confucianism, Daoism, and Buddhism), the continuous formation of popular religious movements, ever developing sectarian groups, and pan-Chinese quasi-religious practices like ancestor veneration, divination, healing practices and the like. The study will start by looking at variable categories used in the study of different religions, the similarities in assumptions among the three institutional religions such as the “good” and self-cultivation, and the central place of secularization theory in the contemporary study of Chinese religions. A theoretical orientation of both flexibility and indeterminacy is suggested based on indigenous ideas.

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Lane, Kevin, Emma Pomeroy, and Milton Reynaldo Lújan Davila. "Over Rock and Under Stone: Carved Rocks and Subterranean Burials at Kipia, Ancash, AD 1000 – 1532." Open Archaeology 4, no. 1 (May 1, 2018): 299–321. http://dx.doi.org/10.1515/opar-2018-0018.

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AbstractResearch in the Andes has yielded evidence for a complex association between settlement sites and mortuary monuments, tied to concepts of death, ancestor veneration and water. The Huaylas-Inca and later Spanish colonial site of Kipia in the Cordillera Negra of the Ancash Highlands, North-Central Andes is a multi-faceted site, that contains a small settlement core, and a cosmological centre which includes carved rocks (huancas), niches and offerings. This, in turn backs onto a necropolis composed of a series of subterranean tombs (pukullo). In association, these features directly reference the surrounding agro-pastoralist landscape. In particular they evoke neighbouring lakes as possible foci of ethnogenesis or pacarinas. The relation between ceremonial sites and cemeteries is crucial to understanding Andean concepts of death and renewal. In this article, alongside a detailed description of the site, we provide a preliminary analysis of the contents of one of the pukullo. In turn, these results are placed within their landscape context to discuss issues related to sacrality, water and death.

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Munro, Andrew M., and J. McKim Malville. "Ancestors and the sun: astronomy, architecture and culture at Chaco Canyon." Proceedings of the International Astronomical Union 7, S278 (January 2011): 255–64. http://dx.doi.org/10.1017/s1743921311012683.

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AbstractThree architectural traditions with astronomical associations have been identified among the ‘Great Houses’ and ‘Great Kivas’ of Chaco Canyon, New Mexico. Great Houses and one Great Kiva built during the height of construction activity (AD 1020–1100), the Bonito Phase, include front-facing south-southeast (SSE) orientations, and cardinal north-south and/or east-west (NS/EW) alignments. We present ethnographic material supporting our previous proposal that the SSE orientation is probably linked to migration traditions and ancestor veneration. We also confirm that a majority of Late Bonito Phase Great Houses (built after A.D. 1100) exhibit a third astronomical tradition: five of the principal in-canyon Great Houses built at that time were positioned at or near observing locations that could have functioned as solstice calendrical stations. Through use of these locations for public ceremonies, the Chacoan elite could demonstrate astronomical knowledge and ritual power. These findings provide support for Van Dyke's hypothesis that construction during this period was intended to reinvigorate a faltering system. One ‘Chaco halo’ Great House, Bis sa'ani, incorporates all three traditions. We suggest that temporal analysis of these traditions improves understanding of migration paths and shifting balances of power and social dominance among ancestral Pueblo culture groups.

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Smith-Guzmán, Nicole E., and Richard G. Cooke. "INTERPERSONAL VIOLENCE AT PLAYA VENADO, PANAMA (550–850 AD): A REEVALUATION OF THE EVIDENCE." Latin American Antiquity 29, no. 4 (September 21, 2018): 718–35. http://dx.doi.org/10.1017/laq.2018.48.

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Many Spanish chroniclers detail violent cultural practices of the indigenous populations they encountered in the Isthmo-Colombian Area; however, lack of physical evidence of interpersonal violence from archaeological contexts has made uncertain the veracity of these claims. At the precolumbian site of Playa Venado in Panama, these accounts of violent mortuary rituals may have influenced the interpretation of the burials encountered in excavations, leading to claims of mutilations and sacrifice, with little or no supporting evidence. This paper considers the physical evidence for interpersonal violence and sacrificial death at Playa Venado based on the burial positioning, demographic composition, and trauma present on the human remains recovered from the site. Analysis of field notes, excavation photos, and the 77 individuals available for study from the site yielded no evidence of perimortem trauma nor abnormal body positioning unexplained by taphonomy. The demography at the site tracked with normal patterns of natural age-at-death at the non-elite site of Cerro Juan Díaz rather than the abnormal patterns seen at the large ceremonial sites of Sitio Conte and El Caño. Therefore, we propose an alternative interpretation of the site as a non-elite cemetery containing evidence of re-use and secondary burial practices associated with ancestor veneration rituals.

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Lebaka, Morakeng Edward Kenneth. "The Art of Living is Living with the Art; Is it Essential that Bapedi People Are Able to Live with and embrace the past? Yes, Definitely." European Journal of Social Science Education and Research 8, no. 2 (August 15, 2021): 184. http://dx.doi.org/10.26417/656qjn23h.

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For many centuries, music has been used in different indigenous African religious rituals as part of communal and personal religious rites. In the Bapedi society, songs accompany every phase of the divination process and, also any other task which they perform communally, for example, ancestor veneration. The purpose of this study was to investigate how Bapedi traditional healers and their trainees create imprecatory songs, as well as their societal value. The main questions the study addressed are: a) how do Bapedi traditional healers create imprecatory songs; and b) what is the societal value of these songs in the Bapedi culture. The study used a naturalistic approach and the methods of data collection were video recordings of cultural and religious rituals, interviews and observations. The study has revealed that in the Bapedi society like in other African societies, narratives in imprecatory songs can be classified broadly into three, namely: segmental narrative; incremental cycle and multiple recycle forms. The results have also shown that Bapedi imprecation songs serve various functions such as education, upholding and promoting morals and customs through advice, insults and mockery. This paper is submitted for consideration for the ICMS XXV, 25th International Conference entitled “Ideas and Research on Recent Issues”; University of Southern California.

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Sukmawan, Sony. "The Gastronomy of Tenggerese's "Cangkriman-Sodoran" Oral Literature." Lensa: Kajian Kebahasaan, Kesusastraan, dan Budaya 10, no. 2 (December 31, 2020): 167. http://dx.doi.org/10.26714/lensa.10.2.2020.167-178.

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The diversity and uniqueness of Tenggerese cuisine is a small part of the complexity of gastro-ritual. So far there have not been many comprehensive studies on the gastronomy in Tengger, especially the one in Tenggerese rituals. This article is focused on the ways Karo ritual reveals the aspects of art, aesthetics, socio-culture, history, and science and knowledge. Using the perspective of gastronomic literature, this research found out that the sacredness of traditional Tenggerese cuisine is stabilized in the oral literary piece of Cangkriman. This oral literary piece, which falls into the category of puzzle, becomes an integral part of the performance of Sodoran dance. Sodoran dance in turn becomes an integral part of Karo festival. The symbols of mercy, generosity, thoroughness, detailedness, and ancestor veneration can be seen in the preparation and serving of ritual foods (sesaji [food offerings]) and foods for the participants (cooked rice, side dishes, and snacks) in Karo festival. The preparation and serving of Karo ritual foods show unique culinary aesthetics. The preparation and serving of foods, side dishes, and snacks, which are done by the village institution bethek-sinoman, show a social activity that is full of the value of gotong royong (mutual cooperation). Specifically the genealogy and embryology of the Tenggerese people are symbolized in the traditional snacks of pepes and pasung.

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Joffe, Alexander H. "Alcohol and Altered States in Ancestor Veneration Rituals of Zhou Dynasty China and Iron Age Palestine. By David E. Armstrong. Lewiston: Edwin Mellen Press, 1998. Pp. 176. $79.95." Journal of Near Eastern Studies 62, no. 2 (April 2003): 150–51. http://dx.doi.org/10.1086/376387.

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Latifundia, Effie. "KEHIDUPAN RELIGI MASYARAKAT Dl DAERAH PERBATASAN KABUPATEN KUNINGAN- KABUPATEN CILACAP (Religious Life of Communities in the Border of Kuningan Regency-Cilacap Regency)." Jurnal Penelitian Arkeologi Papua dan Papua Barat 8, no. 2 (July 31, 2017): 147–60. http://dx.doi.org/10.24832/papua.v8i2.185.

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Until now, in some villages in the border area of Kuningan-Cilacap people still support the megalithic tradition. Ancestor worship or veneration of ancestral spirits Is a growing belief in the concept of megalithic culture, ie a culture that uses objects atu stone building as a means of rituals. This study aims to explore the remains of megalithic tradition which is still ongoing in the community to this day in some villages in the border area of Kuningan Regency, West Java to Cilacap, Central Java, and the media are to be used. This research was conducted by survey method to collect information and describe forms of cultural remains. The results showed although Islam has been embraced as a religion, but belief in ancestors as local religious understanding before Islam developed, ongoing, and maintained by several rural communities in the border. It can be concluded, that the less an area under the influence of the outside then resulting in stronger local element/dominant code of conduct rooted in the community, because it is already in progress in the long term. AbstrakSampai sekarang ini, beberapa desa di daerah perbatasan Kuningan-Cilacap masyarakatnya maslh mendukung tradisi megalitik. Pemujaan leluhur atau pemujaan terhadap roh nenek moyang merupakan suatu konsep kepercayaan yang berkembang pada kebudayaan megalitik, yaitu suatu kebudayaan yang menggunakan benda-benda atu bangunan dari batu sebagai sarana ritualnya. Penelitian ini bertujuan menggali sisa-sisa tradisi megalitik yang masih berlangsung dalam masyarakat hingga sekarang ini di beberapa desa di daerah perbatasan Kabupaten Kuningan (Jawa Barat) dengan kabupaten cilacap (Jawa Tengah) dan media apa saja yang digunakan. Penelitian Ini dilakukan dengan metode survel untuk mengumpulkan informasi dan mendeskripaikan bentuk-bentuk tinggalan budayanya. Hasil penelitian menunjukkan meskipun Islam telah dianut sebagai agama namun kepercayaan terhadap Ieluhur sebagai paham religi lokal sebelum Islam berkembang, masih tetap berlangsung dan dipertahankan oleh beberapa masyarakat pedesaan dl perbatasan. Dapat disimpulksn, bahwa semakin kurang suatu daerah mendapat pengaruh dari luar maka dapat mengakibatnya unsur lokal semakin kuat/dominan mengakar dalam tata laku dan kepercayaan masyarakatnya, karena hal tereebut sudah berlangsung dalam jangka waktu yang panjang.

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Ilimbetova, Azaliya F. "THE SYMBOLISM OF AZHDAKHA IN THE FOLKLORE AND BELIEFS OF THE BASHKIRS." Vestnik Chuvashskogo universiteta, no. 2 (June 25, 2021): 87–94. http://dx.doi.org/10.47026/1810-1909-2021-2-87-94.

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The article is devoted to the analysis of one of the key serpentine characters – Azhdakha in the folk art and religious and mystical representations of the Bashkirs. The purpose of the work is to analyze the ideas associated with the image of Azhdakha basing on folklore and field materials, and to try to identify its origins. The scientific novelty of the article lies in the fact that this work is the first attempt to study the reasons for the veneration of the image of Azhdakha among the Bashkirs. And this makes it possible to recreate certain aspects in the ethnic history of the Bashkir people, helps to identify the historical and genetic roots of their spiritual culture. The methodological basis of the research is the principle of analytical and retrospective analysis of literary, folklore and linguistic sources. This paper is the first to systematize and analyze historical-ethnographic and folklore-linguistic materials on the topic under consideration. Folklore information and field materials of the author, first translated into Russian by the author, are introduced into scientific circulation. The practical significance of the research lies in the fact that the presented materials contribute to the disclosure of the genetic roots of snake deification in the folklore and mythology of the Bashkirs, and can be used by ethnographers and folklorists in their comparative historical studies. Having studied the problem, the author came to the conclusion that in the Bashkir religious-mythological and folklore tradition, the image of Azhdakha was formed on the basis of further evolution of primitive totemic ideas about the snake-totem, totemic ancestor and patron spirit and is a consequence of its sacralization. In the religious and mystical visions of the Bashkirs, this image became a negative character as a result of defeat in ethno-cultural and interreligious clashes, as well as due to descendants’ inadequate perception of the most ancient totemic incarnation-initiation rites and speculations. Formation of ideas about the image of Azhdakha among the Bashkirs occurred not only under the influence of Indo-Iranian folklore and mythological traditions. In this process, in addition to the ancient Aryan hunters and gatherers (cattlemen and grain-growers), the ancestors of the Afrasian peoples, as well as the Dakho-Turan-Turkic tribal formations, took part.

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Kunii, Augustine. "The Veneration of Ancestors in Japan." Studia Liturgica 34, no. 1 (March 2004): 117–21. http://dx.doi.org/10.1177/003932070403400107.

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Quick, Laura Elizabeth. "Land of Our Fathers: The Roles of Ancestor Veneration in Biblical Land Claims by Francesca Stavrakopoulou, T&T Clark, 2010 (ISBN 978-0-567-02881-5), xviii + 189 pp., hb £55." Reviews in Religion & Theology 20, no. 1 (January 2013): 137–39. http://dx.doi.org/10.1111/rirt.12052.

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Sampiev, Israpil M. "ON REFERRING TO CHRISTIANITY SANCTUARIES IN TABLE MOUNTAIN (MAT-LOM)." History, Archeology and Ethnography of the Caucasus 15, no. 3 (October 14, 2019): 335–44. http://dx.doi.org/10.32653/ch153335-344.

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The article aims to verify some of the assertions made about attributing sanctuaries of Mount Stolovaya (Myat-Loam) in Ingushetia to Christianity. The principal tasks of the study are to conduct critical analysis of some of the statements of pre-revolutionary and soviet authors, related to those shrines; to check the conformity of the said shrines to the Christian places of worship; to compare rituals of the sanctuaries with the Christian ones.Pre-revolutionary imperial and soviet authors associate sanctuaries of Mount Stolovaya in the mountainous regions of Ingushetia (Myatzetli, Myattar-Dyala, Susol-Dyala) to Christianity, describing them as churches or chapels. For this purpose, names of the shrines were often distorted and then attributed to Christian saints. Those statements, without any scientific reasoning, were most likely aimed to legitimize the Russian Empire on the Caucasus’ territory, as a former Christian space. However, the study analysis of the sanctuaries, carried out by the leading experts in places of worship (architect A. Goldstein, archeologist M.B Muzhukhoev, ethnologists V. N. Basilov, V.P. Kobychev et al.) reveals that they do not comply with the established criteria of Christian monuments; rituals of praying at the sanctuaries also show no conformity to Christianity (it was forbidden for anyone to be inside the Ingush shrines except the priest; the absence of altar; animal sacrifice; feasts and dances, etc.).The analysis of architectural, ritual and ethnographic aspects of the sanctuaries on Mount Stolovaya provides the conclusion that Myatsil, Myattar-Dyala, Susol-Dyala are pagan shrines, associated with crypts as attributes of the cult of ancestor veneration. Basing on the analysis, it has been established that Myatseli and other distinctive Ingush sanctuaries, located in Kistin community of Ingushetia, were never Christian churches or chapels; attempts at associating Christian names of St. Mary or St. Matthew to the name of Myatseli and the sacred Ingush mountain Myat-Loam are unfounded. The results of the study refute the attempts of false attribution of Ingush national places of worship to Christianity and carry not only gnoseological, but also practical relevance.

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Wilson, Ian Douglas. "Reviews of Books / Comptes Rendus: Land of Our Fathers: The Roles of Ancestor Veneration in Biblical Land Claims Library of Hebrew Bible/Old Testament Studies Francesca Stavrakopoulou New York and London: T & T Clark, 2010. xviii + 189 pp." Studies in Religion/Sciences Religieuses 40, no. 3 (July 21, 2011): 403–4. http://dx.doi.org/10.1177/00084298110400031114.

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Molefe, Motsamai. "AFRICAN ETHICS AND PARTIALITY." Phronimon 17, no. 1 (December 1, 2016): 104–22. http://dx.doi.org/10.25159/2413-3086/1988.

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This article explores the question whether African ethics is best captured in terms of partiality or impartiality. I take one influential instance of a defence of impartiality in the African tradition, sympathetic impartiality, by Kwasi Wiredu, and I use it as a foil to represent African ethics. I argue that impartiality, as represented by Wiredu, fails to cohere with moral intuitions characteristic of African moral thought, namely: the high prize usually accorded to the family, veneration of ancestors and the notion of personhood. I merely touch on the first two intuitions; I base my argument largely on the normative concept of personhood that is considered to be definitive of African moral thought.

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Gogola, Matej. "Prolegomena to the Christian Images Not Made by Human Hands." Studia Ceranea 8 (December 30, 2018): 121–37. http://dx.doi.org/10.18778/2084-140x.08.07.

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Images not made by human hands (acheiropoietai, Gr. ἀχειροποίηταιι) played a significant role in Byzantine spiritual culture and history. This paper discusses the emergence and rise of the acheiropoietai, which represented a most important and unusual element in the Byzantine Empire. The author analyses the chronological ancestors of Christian images not made by human hands, i.e. the so-called diipetes (Gr. Διιπετής), and proceeds to demonstrate the disagreements on the topic among some of the Christian Church Fathers. The imagines imperiales, i.e. effigies of Roman emperors, constituted a significant factor in the process leading to the later veneration of images not made by human hands. The most famous of the latter is the image from Edessa, also known in historiography as Mandylion of Edessa.

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Tanzharikova, А., and D. Satemirova. "ESOTERIC MOTIVES IN KAZAKH PROSE." BULLETIN Series of Philological Sciences 74, no. 4 (December 9, 2020): 336–40. http://dx.doi.org/10.51889/2020-4.1728-7804.68.

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In this article the innovation, genre searches and esoteric motives are considered in Kazakh literature. The Kazakh writers, who have researched the national color in the Kazakh literature and they formed a new coloristic, found out the animistic, totemic concepts, the cult of ancestors, the cult, the traditions of venerating graves and the memory of people who have left the world, and the peculiarities of using esoteric cult concepts. The tengrian cosmogonic faith, cult, archetypal origins and esoteric mystical consciousnesses are interpreted in Kazakh prose within the framework of a tradition uninterrupted by oral literature.

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Journal articles on the topic 'Ancestor veneration'

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