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Journal articles on the topic 'Funeral and memorial services'
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1
Kim, Na-Young. "The Funeral for the Lawful Wife of a Feudal Lord in Early Modern Japan : A Case Study of the Lawful Wife of Harushige NABESHIMA, a Lord of the Saga Domain." Korean Association For Japanese History 60 (April 30, 2023): 205–34. http://dx.doi.org/10.24939/kjh.2023.4.60.205.
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In early modern Japan, lawful wife of daimyo lord was regarded as belonging to both the families of husband and her premarital family. This study wanted to examine whether such a dual belonging system of lawful wives of daimyo lords was also expressed in their funerals. In particular, this study focused on whether both the husband family and premarital family played respective roles in funerals of lawful wives, and whether there were some procedural differences in funeral services depending on social statuses of lawful wives. The research objects of this study were the funerals of wives of Harushige NABESHIMA, the lord of Saga Domain. Among their three wives who died, one was his fiancee who was from the family of a branch domain of Saga Domain. And, one of the two lawful wives was from kuge(公家), and the other was from buke(武家).
In the funeral of his fiancee, while some officials of Saga Domain attended, the rite was held according to the rules of the family of the deceased fiancee. However, in the cases of funerals of lawful wives, the rites were held following the traditions of the Saga Domain. There was some difference in the degree of involvement of premarital families of lawful wives depending on whether the deceased wife was from kuge or from buke. In the former case, premarital family representatives participated only in the memorial service. But, in the latter case, those representatives visited Saga Domain to see the sick wife before she died and to see her coffin off, not to mention participating in the memorial service. In short, buke was involved in the funeral more actively than kuge. But, it was found that such funerals had been held led by the husband’s family tradition, and that dual belongings of lawful wives did not show much in their funerals.
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Dickey, Eleanor Dolores. "The Cooperative Memorial & Removal Services vs. The Ontario Board of Funeral Services." Ontario History 111, no. 2 (2019): 195. http://dx.doi.org/10.7202/1065083ar.
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Uberman, Agnieszka. "The Semantic Frame of The Royal Funeral." Słowo. Studia językoznawcze, no. 14 (December 29, 2023): 256–69. http://dx.doi.org/10.15584/slowo.2023.14.18.
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Any form of life ends in death. Human death is a difficult moment for an individual’s family. Various cultures observe diverse rituals and traditions connected with the end of life and perform different burial rites. Memorial services assume a range of forms depending on the culture and religious tradition an individual was brought up in and followed throughout their life. However, memorial ceremonies are also diversified within a given culture. The funeral of a monarch is much more complex as compared to this of any of his/her subject’s. The death of the British Monarch, Queen Elizabeth II, in September 2022 was followed by a period of mourning and state funeral. The analysis in the present paper focuses on the semantic frame of the royal funeral. The methodological framework adopted for the discussion is the cognitive linguistic one, focusing on cognitive-linguistic models such as frames and scripts, exemplified here by the frame of the ROYAL FUNERAL and the [ROYAL FUNERAL] script. Both of the presented models contain unique elements that are not to be found in other contexts. The components of frame and script which are specific to this event are highlighted. The data for the detailed description of the frame are gathered from the online news reports provided by the British Broadcasting Corporation. The study shows how different the discussed model is from the standard description of the frame of FUNERAL and the [FUNERAL] script respectively. Also, many of its elements are culture-specific.
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Minvaleev, Sergei Andreevich. "Christian Elements and Their Folk Adaptations in the Funeral and Memorial Rites of the Ludian Karelians." Journal of Ethnology and Folkloristics 18, no. 1 (June 1, 2024): 95–112. http://dx.doi.org/10.2478/jef-2024-0007.
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Abstract The article* focuses on an analysis of the funeral and memorial rituals of the Ludian Karelians in the context of folk religion. For many years, rites of Orthodox origin were either viewed unilaterally or ignored altogether in ethnographic literature, with the reconstruction of ‘pagan’ elements being highlighted, which in turn gave rise to the theory of dual faith. According to the results of my research, the funeral and memorial traditions of the Ludians (from the late 19th to the late 20th century) are based on an Orthodox funeral system in which many aspects derived from a Christian basis found new interpretation. For example, the requirement to light candles was explained as lighting the way to the afterlife, the importance of making confession was so that the dying person’s sins would not attach to the living, and funeral services were to help the soul of the deceased ‘settle’, etc. The principal exponents of the funeral rituals, who ensured the successful transition of the soul to the next world, were representatives of the people: women who washed the body of the deceased, and lamenters, but the church priesthood nonetheless played a significant role in conducting the rituals. The priest’s participation is apparent at all stages of the funeral ritual, from confession to commemoration. Following the abolition of the institution of the church during the Soviet period, the functions of the priest were assumed by elderly women who knew the prayers and church burial traditions.
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Girevska, Marija. "Care for the Departed for the Benefit of the Living." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, no. 2 (December 30, 2021): 95–101. http://dx.doi.org/10.24193/subbto.2021.2.07.
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"This article explores the care for the departed in the liturgical practice of the Eastern Orthodox Church. The Divine Liturgy and the memorial services show how the Church prays for both the departed and the mourners, thus creating a cycle of ecclesiastical communion. We are reminded of the greatness of the benefit of praying for and to the departed and of the mode of our salvation. Keywords: care, departed, Eastern Orthodox Church, Divine Liturgy, funeral. "
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Bregman, Lucy. "Funeral for a Homeless Vagrant? Religious and Social Margins." Religions 12, no. 1 (January 1, 2021): 30. http://dx.doi.org/10.3390/rel12010030.
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A “homeless vagrant” was the term used by Protestant clergy of the first half of the twentieth century for a man without name, family or history who died on the street. Clergy were asked to perform a funeral for him, but as his religious status was unknown, his funeral posed a problem for them. How could one preach a hopeful Christian message, for one who may not have had faith in Christ? This paper uses pastors’ manuals and sermon collections to understand how this kind of “problem funeral” was interpreted as an example of a marginal death both religiously and socially. Although there were no mourners, the purpose of the funeral was worship of God, who was always ready to receive us. The homeless vagrant’s funeral was also an occasion for reproach, against the anonymity, impersonality and moral danger of urban life. The homeless vagrant’s extreme isolation and abandonment made him a warning to all. The paper closes with the contrast between this view of death on the street, and that conveyed in recent Homeless Persons Memorial Day services, organized by activists for the homeless. The latter see the homeless as persons with names and stories, part of a counter-community in cities. The tone of reproach is much more prominent here, too. Society has failed these people.
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Королёва, С. Ю., and М. А. Тихонова. "Funeral and Memorial Rites and the Role of Ritual Specialists Among Russian-Yurlians." ТРАДИЦИОННАЯ КУЛЬТУРА 24, no. 1 (March 25, 2023): 110–21. http://dx.doi.org/10.26158/tk.2023.24.1.010.
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В статье на примере одной микролокальной традиции показано состояние похоронно-поминальной обрядности юрлинцев — этнографической группы русских, проживающих в коми-пермяцком окружении. Материалом послужили интервью с ритуальным специалистом с. Усть-Зула Пермского края и наблюдение домашнего поминовения в 2013 г. На обследованной территории сохраняются традиционные ритуалы и диалектная обрядовая терминология, архаичный пласт которых содержит семантику дороги на тот свет (сбор «котомочки» для умершего, проводы души и т.п.). Местная кухня включает блюда, вышедшие из повседневного рациона, но сохраняющие статус ритуальной пищи. Усложненный характер юрлинской обрядности делает востребованной фигуру ритуального специалиста — распорядителя, знатока традиционной обрядовой лирики и фольклоризованных поминальных молитв. Важную роль в обряде играют обращения к умершему, которые выстраиваются из формульных выражений, стилистически связанных с молитвами, заговорами, причетами; владение навыком такого разговора, как и комплексом жанров похоронно-поминального фольклора, является показателем мастерства сельского ритуального специалиста. Домашнее поминовение имеет четкую структуру, но является гибкой обрядовой формой, которая может адаптироваться к особым случаям и приобретать «многослойную» прагматику (просьба о прощении у умерших за нарушение ритуальной нормы, публичное покаяние, укрепление статуса ритуального специалиста и др.). This article considers the current state of funeral and memorial rites of the Yurlians, a group of Russians living in the Komi-Permyak area. It describes traditions of the village of Ust-Zula in the Perm region, and is based on interviews with ritual specialists and the observation of home memorial services carried out in 2013. In the territory under investigation, traditional rites and ritual terminology in dialect are well preserved. The archaic linguistic stratum includes the semantics of a road to another world (packing a “bag” for the deceased, seeing the soul out, etc.). Yurlian cuisine contains dishes that have gone out of everyday use but have the status of ritual food. The complicated character of the Yurlian ritual creates a need for a ritual specialist. This is a kind of manager, a connoisseur of traditional ceremonial lyrics and folklorized funeral prayers. An important role in the ceremony is played by conversation with the deceased, which can be built up from formulaic expressions stylistically related to prayers, spells, and laments. Skill in leading such conversations, as well as in other genres of funeral folklore, is part of the “professional mastery” of a rural ritual specialist. Home memorial rite has a stable structure, but it turns out to be a flexible ritual form that can adapt to special cases and acquire “multi-layered” pragmatics (asking for forgiveness from the deceased, for public repentance, strengthening the status of a ritual specialist, etc.).
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Ovcharova, Olga. "Saint Anargyroi in the programmes of Middle Byzantine churches with burials." St. Tikhons' University Review. Series V. Christian Art 47 (September 30, 2022): 9–33. http://dx.doi.org/10.15382/sturv202247.9-33.
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The article discusses the tendency to depict the saints anargyroi near the burial places in Byzantine churches. The purpose of the study is to establish possible factors in the formation of such programs. The methodology is comprehensive: the results of iconographic analysis are compared with data gleaned from historical researches and liturgical studies. In the previous literature, the iconographic tendency under study was considered mainly on the basis of Serbian monuments of the 13th to 14th centuries and in the light of literary sources relating the facts of miraculous healings at tombs. In the present study, attention shifts to the ensembles of the period of the Komnenoi and the Angeloi — from the frescoes of Bachkovo to the murals of Panagia Krena in Chios (1197). It is suggested that the inclusion of the images of saintly healers in the decorations of burial sites was stimulated by the texts of the funeral services, such as the ancient prayer Ὁ θεὸς τῶν πνευμάτων καὶ πάσης σαρκός (God of the spirits and of all flesh), on the one hand, and the participation of physicians from the hospital at the Pantokrator monastery in Constantinople in the posthumous commemorations on the tombs of John II Komnenos (1118–1143) and members of his family, on the other. The last factor seems to be most important, and it is given special attention. It is shown that the participation of doctors in memorial services in the monastery of Christ Pantokrator was the result of the intersection in this place of two initially unrelated trends — the growing interest in medicine and increased attention to burials and funeral rites on the part of Komnenian ktetors. In turn, this concern in regard to death and posthumous commemorations is linked to certain aspects of the so-called Evergetine reform movement.
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Gould, Hannah, Michael Arnold, Tamara Kohn, Bjørn Nansen, and Martin Gibbs. "Robot death care: A study of funerary practice." International Journal of Cultural Studies 24, no. 4 (June 14, 2021): 603–21. http://dx.doi.org/10.1177/1367877920939093.
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Across the globe, human experiences of death, dying, and grief are now shaped by digital technologies and, increasingly, by robotic technologies. This article explores how practices of care for the dead are transformed by the participation of non-human, mechanised agents. We ask what makes a particular robot engagement with death a breach or an affirmation of care for the dead by examining recent entanglements between humans, death, and robotics. In particular, we consider telepresence robots for remote attendance of funerals; semi-humanoid robots officiating in a religious capacity at memorial services; and the conduct of memorial services by robots, for robots. Using the activities of robots to ground our discussion, this article speaks to broader cultural anxieties emerging in an era of high-tech life and high-tech death, which involve tensions between human affect and technological effect, machinic work and artisanal work, humans and non-humans, and subjects and objects.
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Суслова, Ирина, Irina Suslova, Елена Бокарева, Elena Bokareva, Антонина Соколова, and Antonina Sokolova. "Extension of product line of property insurance (insurance of memorial monuments and plates as an example)." Services in Russia and abroad 10, no. 1 (May 16, 2016): 186–95. http://dx.doi.org/10.12737/19181.
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Experience of the last ten years says that monuments become the object of violations and
destructions. Almost daily shocking news of vandalism on burial places are appearing in mass
media. Such behavior of violators of the law causes sincere neglect and misunderstanding in
decent citizens. At the same time citizens are concerned by safety of monuments as subjects of a
material world, look for ways to save them from possible encroachments, and themselves from
unplanned expenditure on their restoration.
It is known that the monuments executed from noble stones, shod fencings and marble
slabs cost much, and from time to time is very expensive. And it is twice offensive when such
gravestone constructions are exposed to attack and plunder.
Today in Russia there are protected cemeteries, but as practice shows, and protection
isn´t able to save a grave from this trouble. In that case insurance companies come to the rescue.
They are ready to compensate the damage caused by vandals in the presence of the insurance
contract. At first sight this service is strange, but its demand says that the condition of society
where such immoral manifestations are possible is strange.
The insurance contract execution of gravestone constructions of insurance company
requires the passport of the insurer, the name of a cemetery and number of a grave, and also the
documents for production of these constructions confirming the corresponding expenses. It is
need to be note that such insurance can directly be made out on a place and supplement the list
of the provided funeral services.
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Safar, Peter. "In Memoriam, Asmund S. Laerdal." Prehospital and Disaster Medicine 1, S1 (1985): xii—xiv. http://dx.doi.org/10.1017/s1049023x00043569.
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Asmund Laerdal, a patron, catalyst and leader for resuscitation developments worldwide, died from cancer at his home in Stavanger, Norway on November 19, 1981. At the funeral services on America's Thanksgiving Day, we said thanks for what he has given the world. He was a great man, whose quiet, but determined, manners and eagerness to help whenever he perceived a need, earned him much respect and love.Asmund Laerdal was born in Norway on October 11, 1913. He went to business school, traveled throughout Europe by bicycle during his youth, married Margit in 1939, and started a small printing business in 1940. Nazi occupation between 1941 and 1945 threatened his life, but did not wreck his little company. Throughout the 1940s and 1950s he printed childrens' books and calendars and made inexpensive wooden and plastic toys. The latter included “Anne Doll,” the “toy of the year,” made of soft plastic, with sleeping eyes and natural hair.
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Girgenti, Constance, Sheri Pieroni, and Tonya Raldiris. "Nurses Honoring Fallen Nurses." AJN, American Journal of Nursing 124, no. 5 (April 25, 2024): 47–49. http://dx.doi.org/10.1097/01.naj.0001016380.90325.42.
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ABSTRACT: Nurse honor guards are groups of volunteer nurses that attend fellow nurses' funerals or memorial services and conduct a brief ceremony to recognize the nurse's dedication to the profession. These ceremonies incorporate elements of nursing's history, including the wearing of traditional nursing uniforms. Nurse honor guards highlight that nurses not only tend to the well-being of their patients but also share a collective responsibility to support and care for one another. This article describes what nurse honor guards do and discusses the authors' experiences participating in them.
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Schachter, Sherry. "Adolescent Experiences with the Death of a Peer." OMEGA - Journal of Death and Dying 24, no. 1 (February 1992): 1–11. http://dx.doi.org/10.2190/0re7-0jut-gxyl-affb.
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The frequency in which today's teenagers have had to confront the death of a peer is understated. A convenience sample of sixty-eight adolescents responded to a 22-question survey instrument addressing the experience with the death of a peer. Eighty-seven percent indicated they had experienced the death of a peer; 13 percent had never experienced the death of a peer (although most replied involvement and awareness of a relative's death). Of the total response, 20 percent indicated that they had more than one experience with the death of a peer. The tool was divided into two sections: death due to illness and death resulting from accidents, or suicide. This descriptive, exploratory study describes adolescent grief reactions, participation in post-death activities (funerals, memorial services) and identification of support systems.
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Лазарев, Ю. В. "Teacher-commemorating collections as a socio-pedagogical phenomenon of the late 19th — early 20th centuries." Психолого-педагогический поиск, no. 4(68) (December 22, 2023): 37–43. http://dx.doi.org/10.37724/rsu.2023.68.4.005.
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Для российской педагогической мысли конца XIX — начала XX века была значима проблема формирования образа учителя. В статье мы обращаемся к такому уникальному явлению, характерному для общественно-педагогической жизни конца XIX — начала XX века, как сборники «Памяти учителя». На основе изучения массива публикаций сделан вывод о том, что они сочетали тексты разных жанров: биографического очерка, воспоминаний, эпитафий, стихотворений, некрологов, панихидных и надгробных речей. Также охарактеризованы жанрово-композиционные и содержательные особенности этих сборников. Подобные издания создавались прежде всего с целью всесторонне изобразить черты личности и деятельности героев, почтить их память, что опосредованно способствовало формированию у современников и потомков определенных моделей поведения и ценностных ориентаций, к которым относились нравственные (любовь к людям, беззаветность служения, скромность, деликатность, жизнелюбие, энтузиазм, добросовестность) и профессиональные (внимание и интерес к воспитанникам и воспитанницам, способность привить интерес к преподаваемому предмету, самобытность, разносторонность, выдающийся ум) качества человека. Мемориальные сборники через обряды публичного поминовения наиболее знаковых для педагогического сообщества личностей имеют значительный воспитательный и образовательный потенциал: заложенные в них идеи являются полезными для модернизации современного образования и формирования нового образа учителя в наши дни. Введение в научный оборот данных материалов, ранее малоизвестных широкому кругу ученых, представляет собой научную новизну и имеет теоретическую и практическую ценность. For Russian pedagogical thought of the late 19th and early 20th centuries, the problem of forming the image of a teacher was significant. In this article we address such a unique phenomenon, characteristic of the social and pedagogical life of the late 19th — early 20th centuries, as collections “Our Teachers’ In Memoriam.” Based on the study of massive publications, we find that these include texts of various genres: biographical sketches, memoirs, epitaphs, poems, obituaries, memorial services and funeral speeches. The research includes genre-compositional and content features of these collections. Such publications were created primarily with the aim of depicting the lecturers’ personality traits and activities and honoring their memory, and these indirectly led to the formation of certain behavior patterns and value orientations among contemporaries and later generations: moral ones (love for people, selfless service, modesty, delicacy, love of life, enthusiasm, conscientiousness) and professional (consideration for, and interest in students, ability to instill interest in the academic subject, originality, versatility, intelligence), and personal qualities. Such In Memoriam collections, through rituals of public commemoration of the most significant personalities for the teaching community, displayed a significant educational potential: the ideas contained in them are useful for the current modernization of education and the formation of a new image of a teacher. The introduction into scientific circulation of these materials, previously little known to a wide range of scholars, possesses scientific novelty as well as theoretical and practical value.
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Goyvaerts, Samuel. "“For your Faithful Lord, Life is Changed not Ended”. The Roman Catholic Funeral Rite in Flanders and the Paschal Mystery." Yearbook for Ritual and Liturgical Studies 36 (December 31, 2020): 83–97. http://dx.doi.org/10.21827/yrls.36.83-97.
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Since Vatican II, the paschal mystery has become the focal point of all liturgy, a development that also has consequences for the Roman Catholic funeral liturgy. Celebrating the funeral in the context of the Eucharist underscores the concept of the paschal mystery very explicitly. Since 2011, a number of factors has led to the funeral liturgy without Eucharist becoming the liturgical norm in Flanders. This paper investigates this shift in light of the funeral liturgy being a memorial of the paschal mystery. It (1) sketches the shift that occurred in the revised funeral rite, (2) presents a detailed study of the new Flemish approach towards the funeral liturgy, using the diocese of Hasselt as an example, and (3) evaluates this new approach to the funeral liturgy, specifically from the perspective of the liturgy as a memorial of the paschal mystery. Finally, some conclusions regarding this case from a liturgical-theological and pastoral point of view are formulated.
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Sosnovsky, A. V. "Reflection of animistic ideas in the Mordovian funeral and memorial rite." Vestnik of Samara University. History, pedagogics, philology 28, no. 3 (October 14, 2022): 20–27. http://dx.doi.org/10.18287/2542-0445-2022-28-3-20-27.
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In the article, the author made an attempt to identify the most archaic features of the Mordovian funeral and memorial rites. The relevance of this study is determined by the importance of preserving the cultural heritage of the peoples of Russia, the interest in their national traditions and their origins. The research is based on both archival and published historical sources, as well as on the works of scientists who have considered various aspects of the Mordovian funeral rites. The use of comparative typological and structural-semantic methods made it possible to identify not only archaic elements of funeral and memorial rites, but also to determine their symbolism. In the funeral and memorial rites of the Mordovians, the real living conditions of the Mordovian people were reflected. Living in a forest area, before the appearance of ground burials at the beginning of the first millennium AD, the Mordvins buried the dead in trees, which may have led to their animistic views on trees as receptacles of souls and spirits. Such ideas are a universal phenomenon for the peoples of the forest zone. With the change in the method of burial, the symbolism of the tree continues to play an important role in the funeral and memorial rite. In the course of the study, it was revealed that echoes of such archaic survivor traits as the belief about the incarnation of the souls of the dead in trees can be found in the Mordovian funeral rite up to the present time. Similar phenomena are typical for other peoples of the Volga region the Mari, the Chuvash. In the funeral rites, as a later phenomenon, they were preserved in the funeral rites of the 40th day until the beginning of the XX century, but by the end of the XX century their meaning is lost
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Wrapson, D. "Parallel funeral services." Age and Ageing 28, no. 5 (September 1, 1999): 501–2. http://dx.doi.org/10.1093/ageing/28.5.501.
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Аўсейчык, Уладзiмiр. "Жабракi ў пахавальных i памiнальных абрадах беларусаў Падзвiння (па матэрыялах ХIХ – пачатку ХХI стагоддзя)." Białorutenistyka Białostocka 13 (2021): 261–79. http://dx.doi.org/10.15290/bb.2021.13.18.
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On the basis of folklore and ethnographic material of the 19th – early 21st century the symbolic status and ritual functions of beggars in funeral and memorial rites of Belarusian Dvina region are discussed. The beggars represent a peculiar social group, the specificity of which is most expressively manifested in the ritual forms of behavior, including the funeral and memorial rites of the dead. The reasons of their inclusion into the ritual sphere (through the analysis of such characteristics as poverty, physical deviations, blindness, special appearance, possession of secret knowledge, the nature of their “activity”, isolated lifestyle) are presented. The article deals with the status and ritual functions of beggars in the funeral rites and rites of the memorial cycle (within a year from the date of death and calendar holidays). New field material is involved in the study, part of which is fixed by the author. The results of the research will be useful in the study of worldviews and beliefs.
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Belaya, E. G. "CONTEMPORARY FUNERAL AND MEMORIAL RITUALS OF CHINESE." Historical and social-educational ideas 7, no. 7/2 (January 17, 2016): 18–22. http://dx.doi.org/10.17748/2075-9908-2015-7-7/2-18-22.
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Musaeva, М. К. "FUNERAL AND MEMORIAL RITES OF DAGESTAN PEOPLE IN MODERN URBAN CONDITIONS." History, Archeology and Ethnography of the Caucasus 13, no. 4 (December 15, 2017): 115–24. http://dx.doi.org/10.32653/ch134115-124.
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Among the rites (rituals) of the system of ceremonial actions, magical ideas, beliefs related to such cycles of human life as birth, marriage, and death, united by a single concept - the rituals of the life cycle, the funeral and memorial rites have always been the most religiously regulated ones and they are characterized by a certain stability and conservatism both in rural areas and in towns of Dagestan. In the funeral and memorial rites, we can conditionally distinguish three cycles. The first cycle includes the rituals observed within the period after a person’s death before the body of the deceased is carried out of the house; the rituals of the second cycle are performed when the body of the deceased is carried out of the house, on the way to the cemetery, during the burial and on the way back after the burial. The third cycle includes the rituals observed after the burial until the anniversary of the person’s death. This is also a whole system of views based on people’s beliefs and religious precepts. New religious trends (the ideas of pure Islam) and globalization and urbanization processes have not affected the foundations of the funeral and memorial rites. The changes have affected the material component: costs for funeral events and commemoration of the deceased (fixing of the headstone) have increased. Almost up to the 1980s, the body of the deceased city dweller was buried in the village that the deceased man or woman was from. In recent decades, new cemeteries have appeared in towns. In general, Islam has managed to press greatly the ancient pagan rituals that developed over many centuries, but this fact does not exclude the preservation of some ancient ideas and elements of pre-Islamic rituals in the funeral rites. Besides, the common Muslim character of the funeral rites could not completely suppress the ethnically specific features: due to some elements (as a rule, in the memorial part), every Dagestan nationality is recognized even in urban conditions.
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Korai, Bernard, and Nizar Souiden. "Rethinking functionality and emotions in the service consumption process: the case of funeral services." Journal of Services Marketing 31, no. 3 (May 8, 2017): 247–64. http://dx.doi.org/10.1108/jsm-03-2015-0132.
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Purpose The purpose of this paper is to contribute to the service literature by investigating post-consumption evaluation in the context of unwanted services. In particular, it intends to delineate the main characteristics of funeral services. Design/methodology/approach Given the lack of substantive literature on funeral services, a qualitative exploratory design was used from in-depth interviews with ten managers of funeral services companies in Quebec (Canada). Findings The study shows that compared to other traditional services, funeral services are characterized by their strong emotiveness, non-recurrence, irreversibility, uncommonness, high level of symbolism and personalization and emotion control of the service provider. The study also argues that funeral services quality is strongly dependent on funeral houses’ integrated logistics, proximity and integrity. Practical implications Because of consumers’ lack of competency, funeral companies need to guide and educate consumers about the criteria they should use to evaluate the service quality. Because funeral consumers are strongly emotion-driven at the purchase time, funeral services providers should find the right balance of emotions to express. Thus, more staff training is needed. Originality/value Because funeral services are emotionally challenging and deal with grief and distressed clients, the present study contributes in shedding light on service quality assessment in the funeral industry. Although they have some characteristics of traditional services (intangibility, perishability and variability), funeral services are also different in many ways.
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Iatsenko, S. A. "Sarmatian Funeral and Memorial Rites and Ossetian Ethnography." Anthropology & Archeology of Eurasia 38, no. 1 (July 1999): 60–72. http://dx.doi.org/10.2753/aae1061-1959380160.
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Minvaleev, Sergey A. "Concepts and rituals of Orthodox originas and their dynamics in funeral and memorial rites of the Ludians." Finno-Ugric World 11, no. 2 (September 18, 2019): 183–94. http://dx.doi.org/10.15507/2076-2577.011.2019.02.183-194.
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Introduction. The article reveals funeral and memorial rituals of the Ludian Karelians at the end of the 19th – beginning of the 20th centuries, which have Christian origins and exposes their further transformations. Materials and Methods. This research is based on an integrated approach to the humanities. The most valuable group of sources for the research is unpublished expeditionary materials, stored in the archives of the Republic of Karelia and Finland. Results and Discussion. The funeral and memorial tradition depends on Orthodox funeral complex of rites. Almost every aspect of the funeral, which has Orthodox semantics, find its own interpretation in mind of the Karelians, such as candles at a casket necessary to light a way for a deceased in the next world; the sacrament of penance obligatory for the living not to carry any sins of the dead; the requiem mass to grant peace to the departed soul and etc. A priest participated in all steps of funeral ceremony: from a confession to common wakes. In the Soviet era a priest’s role in burial practices of Karelian countryside begun to subside by elderly women who could read in Church Slavonic. Ludian burial practices contain some echoes of burial orgies (also known as “funny funerals”) and ancestor worship. Conclusion. Despite of atheistic propaganda and intense fighting of the Soviet State against religion, Christian funeral ceremonies continued to be observed by Ludian Karelians and preserved the features of the Pagan-Christian syncretism.
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Klimova, Ksenia, and Inna Nikitina. "Funeral and Memorial Rites of Pontic Greeks of Sochi (Based on Field Materials of 2022)." Slavic World in the Third Millennium 17, no. 3-4 (2022): 160–78. http://dx.doi.org/10.31168/2412-6446.2022.17.3-4.09.
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This article analyses the material collected during an ethnolinguistic expedition to the Pontic Greeks of Sochi, which took place from the 15th to 25th of July, 2022. In the settlements of Krasnaya Polyana, Lazarevskoye, Adler, Sochi (center), Lesnoye, and Galitsino, the Pontic dialect of the Greek language and the characteristic elements of traditional Pontic culture are preserved to this day. The Greek population arrived in this region in the second half of the nineteenth century. The first settlers fled from the Ottoman Empire to Russia and historical memory of these events is still preserved. The Pontic funeral and memorial rites are structurally similar to the East Slavic and Greek ones. Some Pontic death-related lexemes are similar to Greek, while others differ (for example, the Pontic verb monázo ‘to keep vigil over a dead body’). A number of ritual elements (such as throwing flowers behind a funeral procession or distributing gifts at a funeral) were borrowed by the Pontians from their Eastern Slavic neighbours. Of particular interest is the use of objects associated with the deceased in magical rituals. One Pontic funeral tradition is the special way of decorating the funeral dish (kukía). The article also describes the changes in funeral rituals during the Soviet era, such as the increased role of ritual specialists and the custom of reading the Psalms for the deceased at home.
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Николаев, Вячеслав Романович. "FUNERAL RITES OF KET AND NAVAJO INDIANS: EXPERIENCE OF HISTORICAL AND ETHNOGRAPHIC COMPARISON." Tomsk Journal of Linguistics and Anthropology, no. 1(35) (April 25, 2022): 135–45. http://dx.doi.org/10.23951/2307-6119-2022-1-135-145.
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В статье проведен сравнительный анализ погребально-поминальной обрядности кетов (представителей енисейской языковой семьи) и индейцев навахо (представителей языковой семьи на-дене) с целью выявления в этих обрядах каких-либо культурных сходств и связей для сбора данных, позволяющих впоследствии анализировать характер самих этих связей. В результате автором статьи были получены выводы о том, что среди характеристик в погребально-поминальном обряде кетов и индейцев навахо есть как существенные (захоронения на лабазе и на дереве, объяснение смертности человека, ориентация умершего), так и менее существенные сходства. Некоторые элементы сходства в погребально-поминальных обрядах сравниваемых этносов позволяют (с большой осторожностью) оценить имеющиеся черты сходства как носящие характер культурно-генетических, что может стать неким дополнительным аргументом в пользу теории о родстве индейцев на-дене и енисейцев. The study is carried out a comparative analysis of the memorial and funeral rites of the Indians of the Na-Dene (Navajo) group and the Yenisei (Kets). The purpose of this study is to conduct a comparative analysis of ethnographic material in order to identify any cultural similarities and parallels in the memorial and funeral rites of the Navajo Indians and Kets and to collect data that would allow to analyze the nature of these ties themselves afterwards. As a result, the author of the article reached the conclusions that among the characteristics in the funeral ritual of the Kets and Navajo Indians there are both principal (the burials in a warehouse and on a tree, an explanation of human mortality and the orientation of the deceased in an eastern direction) and insignificant similarities among the characteristics in the funeral rituals of the Kets and Navajo Indians. There are cultural ties in memorial and funeral rites that allow (with great caution) to evaluate the existing similarities as cultural and genetic, which may become an additional argument in favor of the theory of the Na-Dene Indians’ and the Yenisei’s kinship.
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Mastrogianis, Laurie, and Mark A. Lumley. "Aftercare Services from Funeral Directors to Bereaved Men: Surveys of Both Providers and Recipients." OMEGA - Journal of Death and Dying 45, no. 2 (October 2002): 167–85. http://dx.doi.org/10.2190/mjmm-2eln-jdy9-g6nq.
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Little is known about the aftercare practices of funeral directors toward bereaved men or about bereaved men's use of aftercare services. We addressed these issues in two studies. In Study 1, 145 funeral directors were surveyed about their attitudes and aftercare services for bereaved men. They offered a range of services, but only a minority of men utilized them, and primarily only those services initiated by the funeral home (e.g., mailings, phone calls), rather than initiated by the men themselves (e.g., use of support groups, using reading material, counseling). Funeral directors who acknowledged men's emotional needs and adjustment problems were more active in providing services, and in turn, reached more men. In Study 2, we interviewed 69 men who had funeral services for their wives in the prior 16 months. Their use of aftercare services paralleled reports by funeral directors. On average, these men reported that such services were only moderately helpful. However, men who used services that they initiated (i.e., support group or reading material) had significantly better emotional status than men who did not use such services, whereas the use of funeral home-initiated services was unrelated to men's emotional state. We conclude that aftercare services that are actively sought by men are potentially helpful but underutilized. Funeral directors may be able to provide for bereaved men's aftercare needs, but funeral personnel should offer services or make referrals that are tailored to men's preferred style of coping with loss.
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Karakin, Yevgeniy V., and Tatyana V. Pashkova. "The role of the furnace in Karelians funeral and memorial rites and folk medicine." Finno-Ugric World 12, no. 2 (August 7, 2020): 176–83. http://dx.doi.org/10.15507/2076-2577.012.2020.02.176-183.
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Introduction. The article studies the role of the furnace in funeral-memorial rite and folk medicine of the Karelians. The study examines the functions of the furnace at all stages of the funeral-memorial rite, starting with the death of a person. The authors address the issue of the function of the furnace in folk medicine, focusing on healing and protective magic, which also traces the furnace with one of its functions: an intermediary between the earthly and the afterlife. The relevance of this study is determined by the absence of special works based on Karelian material, as well as in comparison with the Finno-Ugric and Slavic peoples. Materials and Methods. The material for the study was the funeral-memorial rites of Karelians and Karelian folk medicine studied using comparative-historical and comparative-comparative methods. Results and Discussion. This article analyzes the functioning of the furnace in funeral-memorial rites and folk medicine of the Karelians. The analysis considered the data of the Baltic-Finnish peoples (Karelians, Finns, Vepsians) and, more generally Finno-Ugric peoples. In addition, it reviewed the information about the traditions of Russians who originally lived at the same territory with the Karelians. In the course of the study, it established the common features in the rites at all stages of burial of the studied peoples, and in folk medicine at the moment of a person passing away when a dying person departs to another world and. Conclusion. Household items, funeral ceremonies and folk medicine appearing in funeral rites, as well as some representatives of the fauna were endowed with the ability to be an intermediary between the earthly and the underworld. Among the household items, a furnace and its utensils associated with the cult of ancestors, which were endowed with cathartic and apotropic functions and played a crucial role in the final rite of a person’s life cycle. According to data on Karelian folk medicine, it was believed that a dog, a snake and a crow have a connection with the “other” world, where diseases come from. For example, a dog was used in medical rites to remove the disease from the world of people to the «other» world. In some cases, both a dog and a furnace appear in the process of treatment.
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Ruslan Ryafatevich, Agishev, Barinova Olga Nikolaevna, and Irina Vladimirovna Manaeva. "Funeral and Memorial Rites of Mishar Tatars of the Republic of Mordovia." Islamovedenie 12, no. 1 (March 30, 2021): 83–94. http://dx.doi.org/10.21779/2077-8155-2021-12-1-83-94.
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In Muslim communities of contemporary Russia, the processes of re-Islamization are ac-tively taking place, leading to the transformation of traditional ritual. The study of the ongoing changes (usually accompanied by the disappearance of ethnic rituals) is an important research task. The article examines the funeral rites of Mishar Tatars of the Republic of Mordovia – their content and transformations. The analysis shows that in the territory of the region in the second half of the 20th century there was a syncretic tradition of carrying out funeral rites of the Mishar Tatars. The funeral and memorial combination included rituals and elements of rituals of a non-Islamic nature, borrowed from other religious, ethnic, cultural and ideological systems. At the beginning of the 21st century, the process of bringing the burial and memorial rites of Mishar Tatars of the Republic of Mordovia to Islamic canon was intensified. A distinctive feature of the process was the exclusion from the ritual practice of all rites and elements of rites that do not correspond to Muslim canons.
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Kleimenova, S. N. "FUNERAL SERVICES IN THE SYSTEM OF SERVICES." Scientific notes of Taurida National V.I. Vernadsky University. Series: Juridical Sciences 4 (2019): 56–59. http://dx.doi.org/10.32838/1606-3716/2019.4/10.
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Pavlova, Anzhelika N. "A costume in the funeral rituals of the Mari people." Finno-Ugric World 12, no. 4 (December 25, 2020): 423–29. http://dx.doi.org/10.15507/2076-2577.012.2020.04.423-429.
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Introduction. Burial rites, which are a traditional object of research in archeology and ethnography, are one of most stable elements of ethnic culture. The costume and its individual elements took an important place in the funeral and memorial rites. The study of these rituals can reveal new aspects of the spiritual culture of the Mari people. Materials and Methods. The work is based on the comparison of archaeological and ethnographic materials, culturogical approach, methods of semantic, cultural and anthropological research. Results and Discussion. The reference of funeral and memorial rites to the passage rites determined the use of the elements of a wedding dress, including fur clothes and jewelry. The belt that served as a storage was an important part of the burial costume, as well as the sacrificial and ritual complexes of the ancient Mari tribes. Conclusion. Application of a culturological approach to the research of the funeral rituals of the Mari people allowed to conclude that the costume substituted the deceased, served as the embodiment of a generic body that went back to the totem. The funeral costume, like the wedding one, assumed the use of ancient symbolic codes. The belt that completed the symbolic human body was an important burial costume. The belt served as a defense in the ancient Mari sacrificial ritual complexes, enhancing their association with the world tree.
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Iskakov, K. A., U. U. Umitkaliev, D. T. Tleugabulov, and A. T. Dukombaiev. "Preliminary Preservation of the Bodies of the Deceased in the Funeral Rites of Kazakhs (Based on the Materials of Archaeological, Historical and Folklore-Literary Sources)." Vestnik NSU. Series: History and Philology 21, no. 7 (September 8, 2022): 150–62. http://dx.doi.org/10.25205/1818-7919-2022-21-7-150-162.
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Purpose. The authors tried to reveal the reasons, duration and place of temporary preservation of the bodies of the Kazakhs on the basis of archaeological, historical and folklore-literary sources. The authors also tried to trace the historical continuity in the funeral and memorial rites of nomads.Results. The tradition of delayed burials is associated with the natural conditions and economic cycle of nomads. Based on ethnographic data, the authors analyze various options for preserving the body before burial. According to it, the practice of performing deferred burials originates from the period of early nomads of the Eurasian steppes. Archaeological materials contain evidence of the usage of deferred burials of notable individuals among the Turks. The article also discusses the special veneration of ancestors, which can also be traced in the funeral rites of early nomads. The large burial mounds were build in their honor, and they were buried in clothes adorned with gold, with a large quantity of supporting equipment. The funeral and memorial rites of the nomadic Kazakh people also include the veneration of ancestral spirits. They tried to bury their khans, batyrs and biys in the mausoleum of Khoja Ahmed Yasawi. And to do this, they had to temporarily bury the body and save it until burial.Conclusion. Islam brought changes in the funeral rites of the steppe population. However, the Kazakh people tried to preserve the traditions that do not contradict the Sharia, in some cases without changes, in others, some customs were transformed in accordance with the norms and teachings of Islam. The Kazakhs managed to unite the two worlds, and for a life of peace and prosperity, with the blessing of aruakh, arranged memorial dinners on the third, seventh, fortieth day, the annual “as”, sacrifices, but in many traditions and customs, the reading of prayers from the Koran was introduced.
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Nikolaev, V. V. "Semantics of Traditional Funeral Rites of the Indigenous Population in the Northern Altai Foothill (Late 19th – First Half of 20th Century)." Archaeology and Ethnography 18, no. 3 (2019): 159–71. http://dx.doi.org/10.25205/1818-7919-2019-18-3-159-171.
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Purpose. The article reconstructs traditional funeral memorial rituals of the indigenous peoples inhabiting the Northern Altai foothills (the Kumandins, the Tubalars and the Chelkans) and its semantics. Results. The funeral memorial rituals included three stages: preparation of the deceased for the ritual, funeral and commemoration. The preparatory period for transition to another world included washing the body, dressing, preparing a new “house” for the deceased (coffin, deck, grave, frame, platform, etc.) and preparing the accompanying equipment (things and food needed on the way to another world). The burial day began with the preparation of the burial site at sunrise. In the middle of the day, the relatives carried the body of the deceased out of the house, mourned and made their way to the dead person’s new “house”. At the burial site, the participants of the procession said goodbye and buried the body. This day culminated in the commemoration of the deceased and purification of the participants of the ritual at sunset. The commemoration stage was accompanied with meetings, feeding and seeing off the soul of the dead person. Conclusions. Death determined the onset of the transition period for the deceased. A successful transition of the soul from one world to another had to be ensured by the correct performance of a complex of rites and rituals. At the same time, rituals were aimed at preserving the lives of living relatives and protecting the society. Elements of the rites had a symbolic character. Ritual practices were intended to ensure the cyclical nature of life. Influence of Russian and Orthodox traditions on indigenous Altai population led to transformations of the funeral and memorial rites and rituals. At the same time, the semantics of the rituals stayed the same and passed on from generation to generation.
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Lugovskoy, R. A. "Directions for improving funeral services (through the example of St. Petersburg)." Economics and Management 28, no. 12 (December 25, 2022): 1252–58. http://dx.doi.org/10.35854/1998-1627-2022-12-1252-1258.
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Aim. The presented study aims to develop proposals for improving funeral services using modern technologies while preserving traditional burial methods. Tasks. The authors investigate the development of funeral services through the example of St. Petersburg; analyze the laws of the Russian Federation (RF) and St. Petersburg governing the allocation of land plots for cemeteries and approaches to burial; develop proposals for improving funeral services and the use of state property (land plots). Methods. This study uses general scientific methods, structural, functional, institutional, and systems analysis. Results. The major funeral service practices in St. Petersburg are examined. The current laws of the Russian Federation and St. Petersburg pertaining to the allocation of land plots for cemeteries and approaches to burial are analyzed. Proposals for improving funeral services through the example of St. Petersburg and optimizing the use of state property (land plots) are developed. Conclusions. Current trends indicate that the number of places for burial in Russia and St. Petersburg is reducing, forcing public authorities to allocate new territories for funeral services. That said, the study shows that state and municipal property (land plots for burial) can be used more efficiently with modern technologies and certain adjustments to the current legislation. The proposed measures will improve the efficiency of funeral services.
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Plotnikova, Anna. "Names of Memorial Days in the Traditions of Eastern Serbia: Ethnolinguistic Aspect." Slavianovedenie, no. 6 (2022): 98. http://dx.doi.org/10.31857/s0869544x0023262-1.
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The article examines the terminological vocabulary of one of the stages of funeral and memorial rites, fixed at the border zone of the Slavic and non-Slavic traditions of Eastern Serbia. Rites and customs of the Vlachs (obsolete Rus. Valahi, i.e. Wallachians, Serb. Vlasi), who moved to these territories mainly in the XIX century and currently live in villages that are interspersed with Serbian ones, influenced the Serbian folk tradition. The funeral and memorial rites of the Slavs represent the most conservative area of folk rituals and motivating beliefs and prescriptions, less susceptible to changes linked with both globalization and urbanization, and with the influence of neighboring traditions. Nevertheless, due to the fact that the funeral and memorial rites of the Vlachs are exceptionally bright, rich and representative, the considered ethnic complex of rituals could not but have a tangible impact on the Eastern Serbian rituals and representations associated with the transition to another world. The East Serbian dialect vocabulary largely reflects these processes, which is demonstrated in the article by the example of the lexeme pomana («commeration»), widely used in the dialects of North-Eastern Serbia. Meanwhile, the Serbs still retain the original Slavic archaic vocabulary, reflecting the ancient Slavic ideas about the deceased, his needs and necessities in the “other world”. Various types of sources are involved in the study: lexicographic (explanatory, etymological and dialect dictionaries), ethnographic (descriptions of customs, rituals and representations in certain regions of Eastern Serbia), data from the National Corpus of the Serbian Language and the author's own field ethnolinguistic materials (1997–2021).
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Poulter, Gillian. "What’s traditional about “the traditional funeral”? Funeral rituals and the evolution of the funeral industry in Nova Scotia1." Journal of the Canadian Historical Association 22, no. 1 (April 27, 2012): 133–59. http://dx.doi.org/10.7202/1008960ar.
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The funeral services industry today promotes what it calls “the traditional funeral” as the preferred choice, a description that implies roots in the distant “folk” past. Archival research into the care of the dead in Nova Scotia reveals that the essential elements of the traditional funeral are indeed derived from pre-modern traditions, but have been adapted to modern consumer society by replacing community involvement with professional expertise. The funeral industry evolved slowly in Nova Scotia, particularly in rural areas where it took longer for services such as embalming to become available. Research shows that the transition from family control to professionalized funeral services was uneven, and in many cases did not happen until the 1950s – some decades later than was typical elsewhere. Consideration of the changing discourse of death suggests that the shift from community to traditional funerals had consequences for our experience of death.
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Ruslan Ibragimovich, Seferbekov, and Galbacev Surkhay Magomedovich. "Modern Practices of Commemoration and Mourning in the Funeral Rites of Gumbet Avars: Islamic and Non-Islamic Components." Islamovedenie 14, no. 3 (November 29, 2023): 43–57. http://dx.doi.org/10.21779/2077-8155-2023-14-3-43-57.
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The article is devoted to the analysis of Islamic component in the elements of funeral and memorial rituals with one of the sub-ethnic groups of the Avar – Gumbet Avars. Based on the field ethno-graphic material collected in the villages of Gumbetovsky district of Dagestan applying the methods of historical (historical-genetic, comparative-historical, historical-typological, retrospective) and eth-nological studies (survey, individual and collective interviewing of respondents, par-ticipant observa-tion), commemoration and mourning rituals are studied as forms of expressing grief. As the field material showed, the funeral and memorial rites of Gumbet Avars demonstrate their ideas of the posthumous reincarnation of the soul, the other world, the connection between the living and the dead, honoring the souls of the dead, caring for them. An analysis of the commemoration and mourning rites has demonstrated both their common features and local diversity, the stability of tra-ditional beliefs and a growing influence of Islam since the early 1990s of the 20th century. In differ-ent villages of Gumbetovsky district, commemorations are held on various days fixed by tradition, as well as on the anniversary day after the death of a person. Ta'ziya, dhikr and sadaqa (alms-giving) make their Islamic component. The remaining funeral rites are manifestations of so-called “domestic Islam”. The reflexes of mourning are growing beards by men for a certain period, while women wear dark-colored clothes for a year. Widows observed the iddah period and usually did not marry after it. Observance of the iddah period can be considered an Islamic component in mourning customs, while the rest belong to traditional rituals. This confirms the syncretic nature of the funeral and memorial rites of Gumbet Avars with the dominant Islamic religious canons and relics of traditional beliefs. Despite the strengthening of the positions of Islam, traditional beliefs remain and this is one of the paradoxes of the zone of local civilizations, such as Dagestan and the North Caucasus.
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A., ILYUSHIN, and SULEYMENOV M. "RITUAL PITS AT THE PODGORNOYE-1 FUNERAL AND MEMORIAL COMPLEX." Preservation and study of the cultural heritage of the Altai Territory 28 (2022): 237–43. http://dx.doi.org/10.14258/2411-1503.2022.28.33.
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The article describes the history of archaeological research at the Podgornoye-1 funeral and memorial complex in the Leninsk-Kuznetsk municipal district of the Kemerovo region. The fact of changing the perception of the archaeological site as new archaeological sources accumulate is recorded. The results of excavations on the site of ritual pit №5 are described. Stratigraphy of cultural layers and complexes of archaeological objects (ceramic utensils, bone, stone and iron products) are studied. The excavation materials of the two horizons date from the developed Middle Ages and new times. The hypothesis is stated about the use of a ground pit for ritual purposes in various historical eras.
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Petrov, Igor G. "BEHAVIORAL PROHIBITIONS IN FUNERAL AND MEMORIAL RITES OF THE CHUVASH." Vestnik Chuvashskogo universiteta, no. 2 (June 25, 2021): 158–70. http://dx.doi.org/10.47026/1810-1909-2021-2-158-170.
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On the basis of literary, archival, folklore sources and expedition materials, the article examines such a little-studied genre of Chuvash folklore as prohibitions (taboos). Special attention is paid to the systematization and analysis of behavioral prohibitions that have long existed and continue to exist in the funeral rites of the Chuvash. By behavioral prohibitions, the author means a set of well-established and generally accepted prescriptions and rules that regulated the everyday and ritual behavior of an individual and a collective within the framework of a funeral and memorial rite – family members, relatives, as well as other members of a rural community. Their observance was due to the fear of the society members before the deceased and death, the desire to appease the deceased and secure his protection, as well as the desire to protect themselves from the deceased and ensure his safe transition to the other world. By adhering to the prohibitions, people ensured their own safety and well-being, and in general secured the protection of the deceased as a representative of the ancestral world. Despite the superstitious nature of most of the prohibitions, they still exist nowadays. On the one hand, this indicates the antiquity of their origin, on the other – their stability in time and space.
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Jia, Libin, and Jianyin Liu. "Factors affecting employment choices related to the major of funeral services for Chinese vocational college students." Nurture 18, no. 1 (January 5, 2024): 189–200. http://dx.doi.org/10.55951/nurture.v18i1.562.
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Objective: The aim of this research is to examine the factors that influence Chinese vocational college students who want to work in funeral services and to offer suggestions and strategies for encouraging students to work in the funeral service field for a longer period of time.
Design/Method/Approach: This paper selects students from Chinese funeral colleges and universities for a questionnaire survey. The data was evaluated using regression and correlation analyses in addition to interviews. The factors that influence funeral students' decisions to work in the funeral field were examined.
Results: The results of the data analysis showed that psychological and emotional needs, employment intention and family support ranked among the top three influencing factors for funeral students choosing employment in the funeral industry.
Conclusion: The factors influencing funeral students to choose employment in the funeral industry subjectively are that the actual work does not match the work expectations. Objectively, it is an unadaptation to professional roles.
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Coetzee, Cerneels, Tania Maree, and Cornelius van Heerden. "The marketing of an unsought service through an unobtrusive medium: a content analysis of the websites of members of the National Funeral Directors Association of South Africa." Communicare: Journal for Communication Studies in Africa 33, no. 1 (October 17, 2022): 35–65. http://dx.doi.org/10.36615/jcsa.v33i1.1651.
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The marketing of intangible services – particularly of unsought services such as those of the funeral industry – can be said to pose inherently unique challenges to marketers. Because of the unsought nature of funeral services, consumers generally avoid the industry, primarily because the services offered by the funeral industry are associated with death and grief. This article reports on some selected findings of an evaluation of the effectiveness of funeral-home websites of members of the National Funeral Directors Association (NFDA) of South Africa. The focus of this paper is on the user-friendliness of the websites under consideration. A quantitative content analysis of the websites in question was conducted to collect the relevant data. Thefindings indicate that the majority of the websites may be considered satisfactory in terms of their overall ease of use. As well as some recommendations for improvements to the websites, a few suggestions for future research are also provided.
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Wardhani, Mustika. "Profane-sacred Attributes in The Designof Funeral Services in Yogyakarta and Solo, Indonesia." Journal of Architectural Design and Urbanism 4, no. 2 (April 4, 2022): 79–88. http://dx.doi.org/10.14710/jadu.v4i2.13574.
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Funeral services are part of public facilities with deep meaning for the mourners to ‘say goodbye’. In Indonesia, funeral services are regulated in Spatial and Regional Planning that adapts to the local context and culture. However, the development of funeral services encountered various obstacles in the availability of adequate facilities and have ‘less-meaning’ in small towns. The death of a loved one causes psychological distress for the family and those left behind. This problem underlies study related to the meaning of profane-sacred values in funeral services. The method used is a qualitative study with a storytelling approach through observations at funeral homes and crematoriums in Yogyakarta and Solo, Indonesia. This study shows that the profane zones of funeral services can manifest in flexibility, continuity of space, relief of spatial dimensions, and clarity of circulation. The 'chaotic' phases of mourning can be neutralised with monochrome colours to create an atmosphere of consolation. Meanwhile, sacred zones can be applied rigid, angular, and centred as a form of honour. Landscape interventions may aim to neutralise a grief situation and potentially be an aspect of natural healing. Moreover, landscape planning around the main building can address sustainability and environmental balance. The results of this study are expected to provide a discourse that funeral buildings are not only seen as 'a space of activity', but beyond that, it has a significant role in healing aspects in bereavement conditions.
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d'Avray, David. "The Comparative Study of Memorial Preaching." Transactions of the Royal Historical Society 40 (December 1990): 25–42. http://dx.doi.org/10.2307/3679161.
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ANYONE who has attended an academic memorial service or a funeral has directly experienced the tradition of memorial preaching. I define this largely, and include any sermon about a dead person not a saint, whether or not it was given at a service linked to burial. I have not included purely secular addresses, though they are closely related. The subject lends itself to comparative treatment because memorial preachers of different periods have tried to bring out the significance of a person's life and death in the light of the religious and other values of the society to which both preacher and deceased belong. This provides the common basis without which comparative history is uninstructive.
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Pesetskaya, Aleksandra A. "Mari сlothing in the funeral and memorial rituals (late XIX – early XX century)." Finno-Ugric World 13, no. 3 (October 25, 2021): 280–92. http://dx.doi.org/10.15507/2076-2577.013.2021.03.280-292.
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Introduction. The paper considers the Mari clothing for funeral and memorial rituals, its specific features, and functions. The purpose of the research is to define a role and application that clothes have in ceremonies. Materials and Methods. As the research materials for the article, the author used ethnographic sources published in the XIX and early XX centuries, field journals by Tatyana Kryukova belonged to the Archive of the Russian Museum of Ethnography, as well as the author’s personal field research materials, collected during personal expeditionary activities in the Mari El Republic. The structural-functional and comparatively historical methods were the major methods for the research. The research materials were collected by means of participant observation and semi-structural interview methods. Results and Discussion. The Mari clothing during the funeral and memorial ceremonies marked two core functions, being represented by a costume of the deceased person and as an independent ritual object. Dressing the deceased person entailed a number of taboos whereas some clothes of the deceased were used to fill up the coffin. During the memorial rituals, the clothing of the deceased became a part of the «substitution» ritual when the role of the deceased was taken on by living people who were present at the ceremony. Apart from that, the clothing served as a present for the participants of the ceremony. Conclusion. A change of clothes in the lifecycle rituals marked a transfer of the clothes’ owner from one condition to another. A deceased person was a key figure during the funeral rite, while a change of his clothes facilitated their separation from the living ones. The costume itself was characterized by the inversion of the details and revealed its reference to wedding items. In the context of the memorial ceremonies, the clothing functioned as means of communication between a deceased and living ones, whereas its prolonged use accepted as a gift allowed maintaining the communication.
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Lageman, August G. "The emotional dynamics of funeral services." Pastoral Psychology 35, no. 1 (September 1986): 16–22. http://dx.doi.org/10.1007/bf01761331.
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Han, Gil-Soo. "Funeral Capitalism: Commodification and Digital Marketing of Funeral Services in Contemporary Korea." Korean Studies 40, no. 1 (2016): 58–77. http://dx.doi.org/10.1353/ks.2016.0002.
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Musinova, N. N. "Organization and development of the ritual and funeral industry in Moscow." Vestnik Universiteta, no. 6 (August 7, 2021): 104–11. http://dx.doi.org/10.26425/1816-4277-2021-6-104-111.
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The demand for ritual and funeral services, which substantiates the importance of the development of the ritual and funeral industry for the Moscow is considered. It is noted that the legal basis for the organization of the ritual and funeral industry has ceased to correspond to the pace and level of its development, and a new version of the basic Federal law is currently being developed. Significant shortcomings in the organization of the ritual and funeral industry and the maintenance of burial places that hinder its development are revealed. From the point of view of the assessment of these problems, the main directions of improvement of this industry are determined, including: improvement of legislation, organization of an effective system of market activities, increasing the protection of citizens in the provision of ritual and funeral services.
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Rahn, Peter J. "Funeral Memorials of the First Priestess of Athena Nike." Annual of the British School at Athens 81 (November 1986): 195–207. http://dx.doi.org/10.1017/s0068245400020153.
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The Lekythos of Myrrhine (NM 4485) is described and dated to the last decade of the fifth century. It is a specially commissioned memorial, commemorating her religious office; she is demonstrated to have been the first priestess of Athena Nike. The gravestone to Myrrhine found near Zographo is also discussed. It is suggested that the Lethykos is either a public monument, or an attempt by her family to draw public attention to her, while the Zographo stone marked her actual burial place.
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Kovalevskiy, Sergey A. "The tradition of burning corpses in Irmen funeral and memorial rites." Vestnik Tomskogo gosudarstvennogo universiteta, no. 409 (August 1, 2016): 68–71. http://dx.doi.org/10.17223/15617793/409/10.
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Nedostupova, Lyubov V. "Folk patois through the prism of the funeral and memorial rite." Neophilology, no. 4 (2022): 715–23. http://dx.doi.org/10.20310/2587-6953-2022-8-4-715-723.
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The topic of this study is the content of the ritual of organizing and conducting a funeral, which is reflected in the living language of a rural person. The applicability of this research is due to the growing interest in the folk culture of the past and the vocabulary associated with it. The purpose of the research is to determine the characteristic features of the speech of a dialect speaker of the older age group through the prism of the funeral and memorial rite of the Russian village. The old tradition is represented through the folk language. The object of research is the South Russian patois. As a result of research activity, we show the ceremonial of the mourning cycle of the middle of the 20th century. It is presented as an original cultural phenomenon, including 12 stages of action. The patois of a village woman is analyzed through bright phonetic and grammatical features. Among them: ya-pronunciation, a-pronunciation, i-pronunciation, transition [a] to [o], γ fricative formation, loss of initial vowel and consonant, use of prosthetic [й] before front vowel [и], hard pronunciation of long hissing [ш’], regular dissimilation, simplification of consonants and vowels or their groups, lengthening of the stem due to a vowel and/or consonant, rearrangement of stress in words, transition of nouns of the 3rd declension into the 1st, endings -ы in words of the neuter gender, transition of the neuter gender into female, etc. It is concluded that these characteristics testify to the preservation of dialectal features through a strong, steadfast custom of the last century. It is noted that in the respondent's speech they found expression: ritual tradition, ritual food and drinks, the life of a particular person, rural realities, features of life, family relations, norms existing within the village microcommunity, etc.
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Kadyrov, Rasim Reshatovich. "Religious syncretism in the funeral and memorial rites of the Crimean Tatars in modern times." Genesis: исторические исследования, no. 1 (January 2024): 44–51. http://dx.doi.org/10.25136/2409-868x.2024.1.69554.
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The author touches upon the funeral and memorial customs and rituals of the Crimean Tatars, in particular their content and transformation. The main purpose of the study is to examine the mutual influence of religions and identify elements of ancient pre-Islamic beliefs in the funeral culture of the Crimean Tatars during the late XVIII-early XX centuries. Based on this, the author of the work had two main tasks: 1. To highlight and characterize the main customs and rituals that formed the funeral and memorial complex during the specified period; 2. to highlight the rituals that are conditioned by religious prescriptions and rituals formed as a result of the mutual influence of ancient Turkic views with Islamic religious norms. In general, based on the fact that customs and traditions imply an inherited set of behavior, studying the ritual component will allow us to assess the stability of the development of the spiritual culture of the Crimean Tatars. An analysis of ethnographic descriptions, diaries and records of travelers published in the XIX - early XX century was carried out on this topic. The 20th century allows us to reconstruct the funeral rite and identify elements not related to religious dogmas. The novelty of the research lies in the fact that the conducted rituals are considered through the prism of Islamic doctrine, which allowed us to partially determine the degree of religious syncretism in the culture of the Crimean Tatars and identify specific elements associated with ancient pre-Islamic views. As part of the study, it can be concluded that Muslim religious norms were generally observed. Among them: the order for the speedy burial of the body, the correct corpse laying and the vestments of the deceased. At the same time, there are separate descriptions of the funeral rite, where some variability in the performance of rituals is presented, in particular, improper sitting of the corpse and the presence of inventory, which is explained by religious competence and the preservation of echoes of ancient pre-Islamic cults. The echoes of ancient cults are mainly traced in memorial rites, through a ritual meal. Cooking, especially the food that the deceased loved, refers us to the veneration of the cult of ancestors, which was represented among the Turkic-speaking tribes before the adoption of Islam. At the same time, since the meals were accompanied by the recitation of prayers for the deceased, they were firmly associated with religious norms among the inhabitants.