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Books on the topic 'Mortuary ritual'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 April 2022

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1

Hockings, Paul. Mortuary ritual of the Badagas of southern India. [Chicago, Ill.]: Field Museum of Natural History, 2001.

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2

Keswani, Priscilla. Mortuary ritual and society in Bronze Age Cyprus. London: Equinox Pub., 2004.

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3

Living with the dead: Mortuary ritual in Mesoamerica. Tucson: University of Arizona Press, 2011.

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4

Metcalf, Peter. Celebrations of death: The anthropology of mortuary ritual. 2nd ed. Cambridge [England]: Cambridge University Press, 1991.

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5

Hockings, Paul. Mortuary ritual of the Badagas of Southern India. Chicago, Ill: Field Museum of Natural History, 2001.

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6

Social reproduction and history in Melanesia: Mortuary ritual, gift exchange, and custom in the Tanga Islands. Cambridge: Cambridge University Press, 1995.

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7

Sun, Yan. Negotiating cultural and political control in north China: Art and mortuary ritual and practice of the Yan at Liulihe during the early Western Zhou period. Ann Arbor, MI: Bell & Howell Information and Learning Co., 2001.

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8

Dickinson, Tania M. Overview: Mortuary Ritual. Oxford University Press, 2011. http://dx.doi.org/10.1093/oxfordhb/9780199212149.013.0013.

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9

Shimada, Izumi, and James L. Fitzsimmons. Living with the Dead: Mortuary Ritual in Mesoamerica. University of Arizona Press, 2020.

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10

von Lieven, Alexandra. Mortuary Ritual in the Valley of the Kings. Edited by Richard H. Wilkinson and Kent R. Weeks. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199931637.013.019.

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11

Staller, John E., and Elizabeth J. Currie. Mortuary Practices and Ritual Associations (British Archaeological Reports (BAR) International). Archaeopress, 2002.

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12

Living with the Dead: Ancestor Worship and Mortuary Ritual in Ancient Egypt. Oxbow Books, 2012.

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13

Keswani, Priscilla. Mortuary Ritual and Society in Bronze Age Cyprus (Monographs in Mediterranean Archaeology). Equinox Publishing, 2006.

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14

Hays, Christopher Tinsley. Adena mortuary patterns and ritual cycles in the Upper Scioto Valley, Ohio. 1994.

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15

Lipset, David, and Eric K. Silverman. Mortuary Dialogues: Death Ritual and the Reproduction of Moral Community in Pacific Modernities. Berghahn Books, Incorporated, 2019.

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16

Suriano, Matthew. Death as Transition in Judahite Mortuary Practices. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190844738.003.0002.

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Death is transitional in the Hebrew Bible, but the challenge is in understanding how this transition worked. The ritual analysis of Judahite bench tombs reveals a dynamic concept of death that involved the transition of the dead body. The body would enter the tomb during primary burial; there it would receive provisions as it rested on a burial bench. Eventually the remains of the dead would be secondarily interred inside the tomb’s repository. This final stage, the repository, is marked by the collective burial of bones. The transition of the dead, therefore, involves the body in different conditions, first as an individual corpse and then as a collection of bones. The process of burial and reburial inside the bench tomb offers new insight into the idea that postmortem existence in the Hebrew Bible is predicated on the fate of the body.

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17

E, Staller John, Currie Elizabeth J, and Society for American Archaeology. Meeting, eds. Mortuary practices and ritual associations: Shamanic elements in prehistoric funerary contexts in South America. Oxford, England: Archaeopress, 2001.

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18

Hockings. Mortuary Ritual of the Badagas of Southern India (Field Museum of Natural History Publication 1512). Field Museum of Natural, 2001.

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19

Keswani, Priscilla. Mortuary Ritual and Society in Bronze Age Cyprus (Monographs in Mediterranean Archaeology) (Monographs in Mediterranean Archaeology (Equinox Pub.).). David Brown Book Company, 2004.

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20

Foster, Robert John. Social Reproduction and History in Melanesia: Mortuary Ritual, Gift Exchange, and Custom in the Tanga Islands (Cambridge Studies in Social and Cultural Anthropology). Cambridge University Press, 1995.

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21

Chen, Huai-yu. Honoring the Dead. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190278359.003.0007.

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One of the most striking features of Buddhism was its impact on Chinese funeral and mortuary culture and practice. For example, the portrait eulogy and its related ritual practice transformed from an indigenous tradition to a hybrid tradition. Although both the posthumous portrait and the portrait eulogy appeared in pre-Buddhist Chinese history, they entered traditional funeral rites and eventually became a Buddhist reinvention due to the efforts of both monks and literati. During the third to the sixth centuries, the portrait eulogy in Chinese society experienced a twofold transformation, from the rhetorical tool of political and social value system to the cultural and religious tool of social and family commemorations, and also from the part of the government-sponsored political practice to the part of private and individual ritual practice.

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22

Daniell, Christopher. Later Medieval Death and Burial. Edited by Christopher Gerrard and Alejandra Gutiérrez. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198744719.013.35.

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This chapter discusses medieval burial ritual, including the act of burial, cemeteries and burial location, and the grave goods of priest, bishops, nobility, and royalty which included a wide range of clothing and objects associated with their office. The burial of Richard III illustrates how much bioarchaeology can now reveal to us about the biography of the body in the grave. Also outlined here are the distinctive mortuary practices of, for example, Jews, lepers, heretics, and suicides as well as the mainstream Christian tradition of heart burials. Commemorative monuments of all levels of society are described, from medieval royal tombs to the graves of the poorest parishioner, though minor monuments within the graveyard are only rarely discovered.

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23

Weekes, Jake. Cemeteries and Funerary Practice. Edited by Martin Millett, Louise Revell, and Alison Moore. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199697731.013.025.

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This chapter applies and attempts to contribute to the funerary process method of investigating late Iron Age and Roman period mortuary ritual in Britain. In this approach, evidence derived from archaeological contexts including tombstones and monuments, possible cemetery surfaces, cemetery boundaries, burials, pyre sites, and other features is reconsidered diachronically in relation to funerary schema. We therefore try to consider objects and actions in their correct funerary contexts, from the selectivity of death itself, through laying-out procedures, modification of the remains and other objects, degrees of spatial separation of the living and the dead, and types of deposition and commemorative acts. The development of tradition and diversity in funerary practice in Roman Britain is considered throughout, and the chapter concludes with a brief reconsideration of the multi-vocality of funerary symbolism.

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24

Suriano, Matthew. A History of Death in the Hebrew Bible. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190844738.001.0001.

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

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25

Pearce, John. Status and Burial. Edited by Martin Millett, Louise Revell, and Alison Moore. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199697731.013.021.

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This chapter presents the burial of the dead as a key arena, like public and domestic space, for articulating status relationships. In mortuary rites distinctions of rank and resources were asserted through scale, materials, and symbolic resonance. With the benefit of new evidence for cremation process and from inhumation graves with good preservation of organic materials, this differentiation can be explored through the ritual sequence, including the laying out of the corpse and its treatment on the pyre, as well as in containers for the dead and in the number, variety and allusive properties of grave goods. In their generic character and their individual ‘biographies’ the latter linked burial to other occasions, ceremonial or convivial, when hierarchical relationships were manifested and reproduced. Combining evidence from inscriptions and sculpture and the in situ remains of markers also reveals differentiation among the dead in a form enduring long beyond the funeral.

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26

Fitzhugh, William, and Bernadette Driscoll Engelstad. Inuguat. Edited by Timothy Insoll. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199675616.013.018.

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Renderings of human figurines (inuguat) appear consistently throughout the archaeological record of the North American Arctic. Artefacts which date from the Old Bering Sea cultures in northwestern Alaska to the Dorset and Thule periods in the Canadian Arctic and Greenland include representations of the human figure, typically carved in ivory or wood. These images often reveal elemental concerns of Arctic peoples with regard to procreation, maternity, healing, shamanism, mortuary practice, and animal–human transformation. The persistent appearance of human figurines throughout the historical and contemporary periods demonstrates an abiding interest in the role of the human figure. Beyond the use of dolls as a source for children’s play, human figurines served as a means of developing skills for everyday life (and human survival) with a focus on social interaction, the hunt, and the creation of fur clothing, as well as on ceremonial activities and ritual practices.

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27

Dye, David H. Ancient Mississippian Trophy-Taking. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199935420.013.30.

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Appropriating and manipulating human body parts was an important component of the belief system throughout much of the world. In eastern North America, Mississippian trophy-taking behavior was predicated on beliefs that focused on human life forces believed to reside in body elements, especially the head and scalp. Archaeologists have generally neglected to apprehend the potent meanings of trophy-taking behavior as a component of indigenous belief systems. Trophy-taking has been traditionally viewed as grounded in competition over economic resources, intercommunity conflict, or the pursuit of personal status and political advancement. This essay explores how Mississippians engaged in trophy-taking behavior, including snaring life forces for religious purposes through raiding and warfare, especially mortuary programs and ritual performances that emphasized the spirit’s journey to the realm of the dead and the enduring cycle of life and death. This alternative approach embraces a multidisciplinary perspective that includes archaeology, bioarchaeology, ethnography, ethnohistory, iconography, mythology, and osteoarchaeology.

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28

Mortuary Landscapes of the Classic Maya: Rituals of Body and Soul. University of Texas Press, 2015.

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29

Sven, Cederroth, Corlin Claes, and Lindstrom Jan, eds. On the meaning of death: Essays on mortuary rituals and eschatological beliefs. Uppsala: [Ubsaliensis Academiae], 1988.

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30

Social Memory, Identity, and Death: Anthropological Perspectives on Mortuary Rituals (Archeological Papers of the American Anthropological Association). American Anthropological Association, 2001.

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31

Cederroth, S. On the Meaning of Death: Essays on Mortuary Rituals and Eschatological Beliefs (Uppsala Studies in Cultural Anthropology : No. 8). Ubsaliensis Academiae, 1988.

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32

Cumiskey, Kathleen M., and Larissa Hjorth. Open Channeling and Continuity. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190634971.003.0007.

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This chapter begins with a quasi-historical overview of dominant mortuary practices and rituals. This overview seeks to connect new media practices with their media genealogies. The chapter focuses on the open nature of mobile communication and the ways in which this then lends itself to be the perfect medium, like a psychomanteum, through which parapsychological phenomenon can be experienced. Drawing from fieldwork in the United States, this chapter explores the ways in which mobile media can cultivate a haunted culture and facilitate a continuation of bonds with the deceased beyond death. Mobile media provide mobile-emotive forms of after-death communication that can lead to new ways of “reanimating” the dead.

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