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the connection between Religion and Morality
religion and morality
relationship between religion and morality
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Roadside memorials are seen on the side of a street or highway often times after the passing of a loved one in a car accident. While a grave marks where a body is finally laid, the roadside memorial marks the last place where a person was alive. The memorial is usually kept up by family and close friends and is decorated with flowers, messages, and a cross or plaque. However, often times controversial, these families believe that their moral authority to remember a loved one trumps any governmental regulations set in place.
While they have been recently popping up throughout the Western world, they do demonstrate cultural norms through the materials left behind at the memorial site; often times, they replicate structures similar to ones at old gravesites, RIP, messages on tombstones and recitals like those at traditional funerals. In this sense traditional represents a memorial and funeral in a religious setting. These new memorials often times do not find meaning in religious settings after a sudden and tragic death has occurred. Proxemics in this case is displayed by the surviving families feeling that their loved ones death spot belongs to them; identity is constructed through the items left behind. To the ones left behind, they do not want the death to go unnoticed and want to connect to the last place a loved one was alive. They feel empowered to do so through the tragic event that has occurred there. After such tragedy has happened, a common public place spaces become a private place of tribute. Whether is it through pictures, personal messages or a cross, the items left behind reflect how the deceased influenced his or her surviving friends and family. The difference becomes more evident when it done through a civil body ...
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...eligious institution, they are not typically identified with religion, as crosses are general markers of death and sacredness rather than purely Christian symbols. Traditionally, these small white crosses were used to mark the rest areas for a funeral procession. In the religious sense, a cross can be used with the Christian intent of forgiveness. While there could be an argument about how crosses violates the constitutional principle of separation of church and state by promoting religion, crosses used at roadside shrines are merely there to mark a solemn event. In recent years, the use of a cross has become a secular representation of a passing and burial. Outside the roadside memorial, crosses are seen at military, Jewish, and irreligious gravesites. The cross has come out of the church has now transformed into a worldwide meaning of sacredness and reverence.
“In most human society's death is an extremely important cultural and social phenomenon, sometimes more important than birth” (Ohnuki-Tierney, Angrosino, & Daar et al. 1994). In the United States of America, when a body dies it is cherished, mourned over, and given respect by the ones that knew the person. It is sent to the morgue and from there the family decides how the body should be buried or cremated based on...
In the beginning observations of this story, I learned the unique set of structure used. She started of early in the story stating “43% of American’s who died last year were burned instead of buried”. This represents the idea that there is a significant change in the way we dispose our bodies. The author also introduced a change of traditional methods to modern methods in the structuring of the text. Authors key focus was cultural change. Readings show that people who don’t believe in Christ(Atheism) rose thirteen percent in 2012-2013. This change and rise resurrected ne ideas about our bodies. Traditionally people will get buried as form of laying your body in the ground for the coming of Christ. Since the rise of atheism, however, people think as they don’t need to bury themselves and can use an alternate way they feel that suits them and their body when they
Deaths were a form of social event, when families and loved ones would gather around the bed of the dying, offering emotional support and comfort. Myth, religion, and tradition would combine to give the event deeper meaning and ease the transition for all involved. The one who was dying was confident in knowing what lay behind the veil of death, thanks to religious faith or tradition. His or her community held fast to the sense of community, drawing strength from social ties and beliefs. (“Taboos and Social Stigma - Rituals, Body, Life, History, Time, Person, Human, Traditional Views of Death Give Way to New Perceptions" 1)
For the past two decades, roads became more than a medium of transportation. They turned into places that hold symbolic meaning to certain families in the form of roadside memorials. Roadside memorials are stone markers that serve the purpose of honoring the lives of those killed in automobile accidents. They usually take the shape of a Christian cross, whereby the name of the deceased is carved in the cross’s horizontal line. Normally surrounding the memorial are flowers and other gifts to illustrate grief. This stone is situated at the location of the person’s death. Roadside memorials are put there by the family and relatives of the victim as a method of immortalizing their memory. It reassures them that although the person has died, their memory continues to live. However, roadside memorials create a lot of controversy. Some believe they are a noble act keeping drivers reminded of the dangers of reckless driving. Yet others believe they should be banned for being a source of distraction on the road, as well as a violation to laws, specifically the one stating religious symbols should not be in public grounds. However, with the application of some restrictions, roadside memorials should not be banned because of their benefits.
Fifty-five million people die each year and yet the number of people who get a grand memorial can be virtually counted on a few dozens of hands. An article in the New York Times made me wonder if memorials are not, perhaps, taken too literary and if, maybe, a memorial can be more than just a work of art or a bench “in the name of someone”.
The loss of a loved one and the process of grief is one of the most traumatic experiences. It breaks down and pushes past the barriers of society, religion, and culture. It is one of the world’s great mysteries that are unavoidable and misunderstood. As universal as it is, grief often is experienced on a personal/individual level and the impact it takes weighs heavily on the psychological functioning of many. Distress comes not only to the person who lost something or someone, but also families, friends and communities. Everyone is affected by grief. Societies have developed a range of rituals and customs to enable grief support. The customs vary throughout cultures, religions and ethnicities. Some mourn through Funeral services (parlors) while others may bury right away and mourn Shiva in the comfort of their own homes. Some have burials, others prefer cremation. Eulogies, obituaries, biographies, there are multitudes of ways to celebrate and spread the news of the loss of a loved one and the celebration of life. There are also clinical and non-clinical forms of grief management. In recent years studies have shown that there has been a significant and fast growing addition to these historic rituals. The internet has supported new formations for the expression of grief. It provides a new found path to further share bereavement through social and occupational tools.
Sylvia Grider. “Public Grief and the Politics of Memorial.” Anthropology Today (London), June 2007, 3-7. Print.
In the face of the universal fact of death, attitudes to the corpse are various and changeable. These attitudes are formed through the practices of treatment of the dead and are embodied in various ways (Parker Pearson 1999, p. 45).
American politician, Henry Waxman once said, “Memorials become relics if they do not stir our modern conscience.” Americans take great pride in winning intense battles and celebrate these victories in several different ways. Sometimes Americans show pride and gratitude is creating large statues dedicated to important figures or events in history. These statutes and or museums take a lot of dedication and effort to look well established and portray an heroic message. While a group or agency is considering creating a memorial or monument for an event or person, they should remember to consider who this memorial or monument effects, what it represents, and if it is a good task to start in the first place.
My life is continually unfolding into a more global understanding of faith, religion and culture where I once thought all was wrong and evil if not strictly Roman Catholic. One of the ways I cultivate my outlook is to analyze the different ways people honor the dead.
The Day of the Dead Museum showed many scenes that depicted homes decorated as they would be on the day of the dead. In one scene they showed how a typical mexican home looks like on the day of the dead, it showed the way the families would be dressed, how their houses would be decorated and the types of food and drink that they would have on that day. The exhibiton shows how the families used to honor their loved ones by putting up their personal items and pictures. The 19th century mourning customs showed how the Americans handled grief in that time period. This exhibit showed things like the hair of a departed family member would be taken to professional weavers that made them into intricate jewelry patterns and put them on display, it also showed how a family’s clothes would like for someone that died for example, a widow would always have a white collar to signify her from the other people and a wooden clock was used in the tra-dition of a family that was mourning in the Victorian era, the headstone contained the names of the deceased family members and the family would remember their deceased whenever they looked at the
Both cultures hold grand and elaborate festivals and celebrations that are full of beautiful colors and decorations. These celebrations may have different names and customs, but a huge similarity in these two cultures is the facts that almost all of their holidays are focused on remembering the loved one’s spirits. Mexico’s Día de Los Muertos “Day of The Dead” and China’s Ghost Festival are a significant dedication to the dead. During these holidays, families will join together to remember lost loved ones and celebrate their lives. Both cultures will build an alter type form where they will place pieces from the person’s
Special foods such as candy, breads, and buns, they are often baked in the shapes of skulls with icing. The use of puppets and masks are very popular as well. The belief that family members who have died will return to their gravesite that is why the flowers and gifts are placed there. The warm social environment the colorful setting, and the abundance of food, drinks and good company are the ceremony of the dead. It has pleasant overtones for most observers.
Religious symbols are aspects of all different religions that strengthen faith, promote certain beliefs, and represent the fundamentals of that specific religion. According to Furst’s article on the use of physical religious symbols, “As beings that are both body and spirit, humans use symbols in order to perceive and to grasp realities that are not empirical. As social beings, humans use symbols to communicate with others,” (p 2). But, there are many issues that arise when these symbols are involved and existing in the media, the state, our government, and the public. Mainly this is because symbols are truly powerful and represent controversies that come along with different religions. Furst also states that, “symbols play a powerful role in the transmission of the culture of human society,” (p 2). If religious symbols transmit culture into society, then people in our society are going to pay very close attention to what symbols are present...
Death in Banaras by Jonathan P. Parry focuses mainly on the priests and other “sacred specialists” who serve the deceased, pilgrims, and mourners in the city of Banaras. This book looks at how the priests organize their business, the understanding of the rituals and representations of death in which they preside. The author has contributed to the literature on symbolism of death and the sociology of priest and specialists in the sacred. This novel focuses on topics such as death rituals, death, and pilgrimage, and makes a few different arguments throughout the literature. Perry supports his arguments with the use of facts. The author argues that death is an act of cosmic regeneration (Perry, 13), that the data on spirit affliction supports four related propositions (226), and that the renouncers and his values have made Hindu social life problematic (139).