Relevant bibliographies by topics / Funeral masks

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Funeral masks'

Author: Grafiati
Published: 2 June 2025
Last updated: 31 July 2025

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Journal articles on the topic "Funeral masks"

1

Hart, W. A. "Limba Funeral Masks." African Arts 22, no. 1 (1988): 60. http://dx.doi.org/10.2307/3336691.

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Olariu, Dominic. "BODY AND PORTRAIT IN THE LATE MIDDLE AGES. DEMONSTRATION OF THE BODIES OF DEAD, DEATH MASKS AND MIMETIC FUNERAL IMAGE." Odysseus. Man in History 32-33, no. 1-2 (2024): 195–227. http://dx.doi.org/10.32608/1607-6184-2024-32-33-1-2-10.

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Bădocan, Ioana. "De la totemism la mască." Anuarul Muzeului Etnograif al Transilvaniei 31 (December 20, 2017): 279–89. http://dx.doi.org/10.47802/amet.2017.31.16.

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At the ancient peoples, the mask is the representation of the spirit of the ancestor, of the totemic animal and is connected with rites of initiation, agrarian and funeral rites. The mask, by its power, imposes on the bearer his own will because it is endowed with his own individuality. Dances with masks take place in agrarian, nuptials, of initiation, or funeral rituals, the participants being both the living and the dead, both divinities and the protective htoniene spirits.
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KOURAOGO, Patrice. "A Sociocultural Approach to Funeral Jokes in the Moaaga Community in Burkina Faso: Analysis of the Forms, Place and Role of Amusements in a Mourning Situation." Advances in Social Science and Culture 6, no. 3 (2024): P72. http://dx.doi.org/10.22158/assc.v6n3p72.

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This study conducted in the moaaga environment in the province of Namentenga in Burkina Faso aims to pinpoint and analyze the forms of jokes taking place during traditional funerals. It is built on research hypotheses which show that during funerals, jokes take many forms, play an important role in relaxing the atmosphere while fulfilling many functions. This study, which is part of the overall framework of the sociology of culture, allows us to identify three types of jokes. On the one hand, there are the jokes involving the retention of corpses, demands for payment of funeral procession pass
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Jordan, Peter, Jenna Ward, and Robert McMurray. "Dealing with the Dead: Life as a Third-Generation Independent Funeral Director." Work, Employment and Society 33, no. 4 (2018): 700–708. http://dx.doi.org/10.1177/0950017018799621.

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This ‘On the Front Line’ article explores the necessary and yet undesirable work undertaken by a third-generation, independent funeral director. Peter’s narrative account of the realities of funeral directing and his journey into the family business offers a poignant insight into the dirty work of death work. Reflecting on his own exposure, experiences and practices Peter offers us an opportunity to see behind the scenes, to hear how he has learnt to cope with death work undertaken by his family. Consequently, we reflect on how performances of emotional neutrality afford funeral directors the
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Tong, Tao, and Linhui Li. "The Himalayan gold masks from the Eurasian perspective." Chinese Archaeology 16, no. 1 (2016): 85–90. http://dx.doi.org/10.1515/char-2016-0007.

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Abstract To date, five gold masks have been found in the middle and western Himalayan region, from the Chuvthag Cemetery in Zanda County and the Gurugyam Cemetery in Gar County in Tibet, China, the Samdzong Cemetery in Mustang, Nepal and the Malari Cemetery in Uttar Pradesh, India. The dates of these gold masks are all around the 1st–2nd centuries CE; they are different in size but all made with the repoussé technique and sewn to textiles. Most of the facial features of the masks are of the Mongoloid race. This burial custom has deep root in the Eurasian Continent; the funeral masks in differe
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Charry, Eric, Pierre Bois, Francois Grund, and Judith Crews. "Mali: The Dogon. Music of the Masks and the Funeral Rituals." Yearbook for Traditional Music 32 (2000): 229. http://dx.doi.org/10.2307/3185280.

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Theodossiev, Nikola. "The dead with golden faces: Dasaretian, Pelagonian, Mygdonian and Boeotian funeral masks." Oxford Journal of Archaeology 17, no. 3 (1998): 345–67. http://dx.doi.org/10.1111/1468-0092.00067.

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van Beek, Walter. "Matter in Motion: A Dogon Kanaga Mask." Religions 9, no. 9 (2018): 264. http://dx.doi.org/10.3390/rel9090264.

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Dogon masks have been famous for a long time—and none more so than the kanaga mask, the so-called croix de Lorraine. A host of interpretations of this particular mask circulate in the literature, ranging from moderately exotic to extremely exotic. This contribution will focus on one particular mask situated within the whole mask troupe, and it will do so in the ritual setting to which it belongs: a second funeral, long after the burial. A description of this ritual shows how the mask troupe forms the constantly moving focus in a captivating ritual serving as second funeral. Thus, the mask rite
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Mazzeri, Chiara M. "Ancestors at the gate. Form, function and symbolism of the imagines moiorum. A comparative analysis of Etruscan and Roman funerary art." Opuscula. Annual of the Swedish Institutes at Athens and Rome 7 (November 2014): 7–22. http://dx.doi.org/10.30549/opathrom-07-02.

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Scholars have interpreted the imagines maiorum (face-like representations of Roman familial ancestors), such as the ones represented in the famous Barberini statue, as wax masks that were worn by actors who impersonated the dead during funeral processions. Since members of the Roman aristocracy displayed the imagines of their ancestors who had held an important office, most scholars have concluded that the usage of the imagines was merely social and political and therefore devoid of any ritual or symbolic value. My paper, through close analysis of Roman literary and material evidence, argues t
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Dissertations / Theses on the topic "Funeral masks"

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Burns, Rebecca. "Mourning and message Martin Luther King Jr.'s 1968 Atlanta funeral as an image event /." Atlanta, Ga. : Georgia State University, 2008. http://digitalarchive.gsu.edu/communication_theses/43/.

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Thesis (M.A.)--Georgia State University, 2008.<br>Title from title page (Digital Archive@GSU, viewed July 22, 2010) M. Lane Bruner, committee chair; David Cheshier, Leonard Teel, committee members. Includes bibliographical references (p. 124-137).
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Bailey, Tara. "Going to funerals in contemporary Britain : the individual, the family and the meeting with death." Thesis, University of Bath, 2013. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683532.

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This thesis documents mourners’ experiences of funerals in contemporary Britain, and considers the implications of these for an understanding of funerals’ social significance. It represents the first time that experiences of these people, who attend funerals but do not contribute to their planning, have been taken into account in an analysis of funerals in contemporary Britain. The data on which the thesis draws have been generated in collaboration with the Mass-Observation Project, a long-running, large-scale qualitative writing project based at the University of Sussex. Participants in the p
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Ciola, Ann M. "Identity and community solidarity counter-spectacle, power, and resistance in the mass funeral of the "Guguletu Seven," March 15, 1986 /." Diss., Online access via UMI:, 2006.

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Lee, Joon Seong. "Digital Spirituality and Governmentality: Contextualizing Cyber Memorial Zones in Korea." Ohio : Ohio University, 2006. http://www.ohiolink.edu/etd/view.cgi?ohiou1153929122.

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Vasques, Marcia Severina. "Crenças funerárias e identidade cultural no Egito Romano: máscaras de múmia." Universidade de São Paulo, 2006. http://www.teses.usp.br/teses/disponiveis/71/71131/tde-07082006-104608/.

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Por meio da análise das máscaras funerárias do Egito Romano procuramos discutir algumas questões relevantes sobre a sociedade egípcia de então. A principal delas é a criação de uma elite local de origem “grega” pelo governo romano e seu papel na propagação de elementos de origem grega e romana no meio cultural egípcio, os quais podem ser observados nas características faciais e no tipo de vestimenta retratados nas máscaras funerárias. Estas formas artísticas variavam cronológica e geograficamente, conforme as particularidades regionais e o interesse da elite dominante aliada ao Império Romano.
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Galliegue, Arnaud. "Les lampes à huile en céramique de Lyon-Lugdunum de la fondation de la colonie (43 av.J.-C.) jusqu'au début du IV siècle ap. J.-C. : production et consommation." Thesis, Lyon, 2017. http://www.theses.fr/2017LYSE2153.

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Ce travail a pour but de cataloguer de façon exhaustive la plupart des objets de type luminaire découverts à lyon au cours de fouilles archéologiques. ce catalogue inclura également le mobilier issu de très anciennes collections formant le fond ancien des musées de lyon.il sera question de faire une typochronologie des luminaires typiquement lyonnais en les replaçant dans leur contexte. ce travail permettra d'appréhender les formes en vogues et en circulation à lyon de la fin de la république romaine jusqu'au bas empire<br>The use of oil lamps as means of lighting, illustrates perfectly the ph
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Hill, Cherry Ann. "Grave rites and grave rights: anthropological study of the removal of farm graves in northern peri-urban Johannesburg." Diss., 2016. http://hdl.handle.net/10500/20681.

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Text in English<br>In a diachronic and multi-sited study that extended from 2004 through 2012/2013 I deconstructed the sociocultural dynamics of relocating farm graves from the farm Zevenfontein in northern peri-urban Johannesburg. The graves at the focus of the study were some seventy-six graves removed from a northern portion of the farm in 2004 for a huge development project that commenced construction in 2010, and other graves removed in the 1980s from portions of the farm developed for residential estates in the 1990s. The study explored the people who dwelt on the farm and created
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Books on the topic "Funeral masks"

1

ill, Molan Chris, ed. Mummies, masks & mourners. Lodestar Books, 1990.

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2

L, Bierbrier M., and British Museum. Dept. of Egyptian Antiquities., eds. Portraits and masks: Burial customs in Roman Egypt. Published for the Trustees of the British Museum by British Museum Press, 1997.

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3

Flower, Harriet I. Ancestor masks and aristocratic power in Roman culture. Clarendon Press, 1996.

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4

Shimshi, Siona. Demuyot ḳevurah me-ḥeres. Betsalʼel, aḳademyah le-omanut ṿe-ʻitsuv, ha-Maḥlaḳah le-ʻitsuv ḳerami, 1985.

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5

Catholic Church. Order of Christian funerals: Funeral mass. Order of St. Benedict, Inc., 1989.

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Shimshi, Tsiyonah. Demuyot ḳevurah me-ḥeres. Betsalʾel - aḳademyah le-omanut ṿe-ʻitsuv, 1985.

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Catholic Church. The Funeral Mass and Rite of Committal from the order of Christian funerals. Ave Maria Press, 2004.

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Rigault-Déon, Patricia. Masques de momies du Moyen Empire égyptien: Les découvertes de Mirgissa. Musée du Louvre, 2012.

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9

Champlin, Joseph M. Death and life: Preparing for the Catholic funeral mass. Tabor, 1990.

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Catholic Church. Through death to life: Preparing to celebrate the funeral Mass. Ave Maria Press, 1990.

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Book chapters on the topic "Funeral masks"

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Clementi, Jessica. "Golden funerary masks and societal change narratives in ancient Macedonia." In Archaeological Perspectives on Burial Practices and Societal Change. Routledge, 2024. http://dx.doi.org/10.4324/9781003441557-12.

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Briest, Sarah. "The Graves When They Open, Will Be Witnesses Against Thee: Mass Burial and the Agency of the Dead in Thomas Dekker’s Plague Pamphlets." In Bioarchaeology and Social Theory. Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-03956-0_9.

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AbstractPlague pamphlets like Thomas Dekker’s The Wonderfull Yeare (1603), Newes from Graves-end (1604), and A Rod for Runawayes (1625) recount devastating, large-scale outbreaks of bubonic plague in early modern London, chronicling a metropolitan state of crisis in which normality is suspended and Londoners live in mortal fear of the dead and the dying (while country folk live in mortal fear of Londoners). Amid the terror of contagion, with parochial cemeteries overflowing and the urban economy near a standstill, conventional funerary practices are supplanted by emergency measures. In his pam
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Flower, Harriet I. "Praising the Ancestors: Laudationes and other Orations." In Ancestor Masks and Aristocratic Power in Roman Culture. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198150183.003.0006.

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Abstract THE climax of the funeral spectacle was the eulogy (laudatio) delivered from the speaker’s platform (rostra) in the Forum. We are poorly informed about funeral speeches because only a few meagre fragments survive and the genre is not discussed in ancient rhetorical writings. Nevertheless, its role and importance within Roman society needs to be explored because it formed a cornerstone of family self-advertisement and influence. The eulogy provided the occasion for the parade of imagines into the middle of the city and was the high point of the public part of the funeral ceremonies. It
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Flower, Harriet I. "Ancestors at the Funeral: The Pompa Funebris." In Ancestor Masks and Aristocratic Power in Roman Culture. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198150183.003.0005.

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Abstract THE primary use of the imagines, which it is the concern of this chapter to examine, was in the funeral procession of a Roman office-holder. Their raison d’ être was to allow the ancestors to be represented as living and breathing Roman magistrates at the height of their careers, who had reappeared in the city to accompany their newly-dead descendant on his last journey. On this occasion they welcomed and received him as one of their number.1 Polybius (6. 53−4 = T61) is our main source for the Roman funeral. For him the masks of the ancestors are the most characteristic and important
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Flower, Harriet I. "Ancestors at Home: Imagines in the Atrium." In Ancestor Masks and Aristocratic Power in Roman Culture. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198150183.003.0008.

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Abstract MOST modern treatments of the imagines concentrate on their role in the funeral procession. This is seen as their raison d’etre and hence as their main function. In addition, however, the imagines had more common uses in the everyday life of the home. There is ample testimony in our ancient sources that the imagines were often thought of principally as part of a display in the atrium. For this reason it makes perfect sense for a love poet, who is contrasting what he has to offer with the allurements of a rival of ‘noble’ birth, to allude to the imagines in the atrium rather than at a
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Flower, Harriet I. "Ancestors and Inscriptions: Elogia and Tituli." In Ancestor Masks and Aristocratic Power in Roman Culture. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198150183.003.0007.

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Abstract AFTER the delivery of the funeral oration in the Forum the family followed the body to the grave outside the city for the burial and its accompanying rites. Traditional regulations quoted by Cicero confirm that in the earlier republican period graves seem to have been family plots, in use over a period of some time (Leg. 2. 22. 55). This is supported by the literary and archaeological testimony for early family burial areas both inside the walls and then spreading along the main roads from the city gates. Such family burial sites were placed to attract public attention and to serve as
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Flower, Harriet I. "Imagines in the Later Empire: The Last Imagines." In Ancestor Masks and Aristocratic Power in Roman Culture. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198150183.003.0010.

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Abstract As has been argued in detail in the previous chapter, the imagines did not die out under the early Empire, nor were they replaced by busts carried in aristocratic funeral processions. Rather they continued to be powerful symbols of rank and political aspiration, both within and outside the aristocratic home. Changes in electoral practices and the growing influence of the princeps removed much of the basic function of imagines as advertisements aimed directly at the electors. Nevertheless, their long and venerable history during the Republic and their place in the iconography developed
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Bernstein, Neil W. "Death and Afterlife." In Poppaea Sabina. Oxford University PressNew York, NY, 2025. https://doi.org/10.1093/9780197678299.003.0009.

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Abstract This chapter discusses Poppaea’s death in the summer of 65, during her second pregnancy. The sources claim that Nero returned from his games and kicked her to death in a drunken rage after she nagged him. Nero sponsored an extravagant funeral and compelled the Senate to declare his dead wife a goddess, only the fourth woman to receive this honor. A recently discovered short poem provides further evidence for Poppaea’s divinization and its reception in the eastern Roman empire. Nero furthermore attempted to replace his lost wife with living substitutes, first actresses who wore Poppaea
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"Funerary Mask." In Encyclopedic Dictionary of Archaeology. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-58292-0_60432.

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"Funeral Mass for William O’Shaughnessy." In Townies. Fordham University Press, 2022. http://dx.doi.org/10.2307/j.ctv2x4kp03.71.

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Conference papers on the topic "Funeral masks"

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Рукавишникова, И. В., and Д. В. Бейлин. "FUNERAL RITES OF THE “ALEXANDRIAN ROCKS” BURIAL GROUND." In Hypanis. Труды отдела классической археологии ИА РАН. Crossref, 2023. http://dx.doi.org/10.25681/iaras.2021.978-5-94375-350-3.171-192.

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Основу статьи составили материалы, полученные в результате исследования курганной группы «Александровские скалы 1», которая находилась к юго-западу от г. Керчи на территории Октябрьского сельского поселения (Ленинский район, Республика Крым). В полах двух курганов этой группы были открыты два непотревоженных участка некрополя римского времени, относящегося к укрепленному поселению «Городище 11 километр». Изученный раскопками некрополь может считаться эталонным грунтовым могильником ря - дового населения сельской территории Европейского Боспора. Могильник функционировал примерно на протяжении с
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