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How do different religions view death
Burial customs in egypt
Burial practices in ancient Egypt
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Every individual experiences the act of death, and most persons experience the death of someone they know of. Whether family, kin, or someone infamous, the living deal with the process of dying. Anthropology seeks to understand the universal process of death ritual and how different cultures deal with death differently. An anthropologist can extract social values of a given culture, past or present, from how death ceremony is practiced. Such values could be regarding political hierarchy or an individual’s status in a society, and about a culture’s spiritual or religious faith. By exploring death ceremony in ancient Egypt, contemporary Hindu death practice in India, and current North American funerary rites, it can be illustrated that anthropology is conducive for providing clarity to a culture’s social division of strata and spiritual beliefs by analyzing death ritual. Universally, these rituals are ultimately designed for the living, who almost collectively seek longevity of life and immortality of being.
Ancient Egypt is well-known for its ritual and care revolving around the process of death and the movement from physical being into the afterlife. Preparations for death were planned substantially far in advance (Murnane in Obayashi, 1992, p. 35). From this an anthropologist could gather that death and the process of dying were valued and of high importance to ancient Egyptians. Such a claim can be made due to the astronomical amount of time and energy ancient Egyptians spent processing bodies via mummification as well as the mass burial chambers built for the deceased. Sarcophagi and burial masks were also made to honour and aid the dead to transcend into the afterlife. Anthropologists (often archaeologists) can verify whic...
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...ork, NY: Continuum.
Elmore, M. (2006). Contemporary Hindu approaches to death: Living with the dead. In K. Garces-Foley (Ed.), Death and religion in a changing world (pp. 23-43). Armonk, NY: M.E. Sharpe, Inc.
Garces-Foley, K., & Holcomb, J. S. (2006). Contemporary American funerals: Personalizing tradition. In K. Garces-Foley (Ed.), Death and religion in a changing world (pp. 207-225). Armonk, NY: M.E. Sharpe, Inc.
Huntington, R., & Metcalf, P. (1991). Celebrations of death: The anthropology of mortuary ritual (2nd ed.). New York, NY: Cambridge University Press.
Murnane, W. J. (1992). Taking it with you: The problem of death and afterlife in ancient Egypt. In H. Obayashi (Ed.), Death and afterlife: Perspectives of world religions. New York, NY: Praeger Publishers.
Olcott, M. (1944). The caste system of India. American Sociological Review, Vol. 9(6), 648-657.
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In the ancient Egyptian culture, the belief was that there was a life force and spirit inside of the body, known as the ‘Ka’. Therefore, mummification was performed as a ritual to preserve the physical features of the body as well as to protect its inner spirit, mainly to ensure that the ‘Ka’ could recognize the body where it may dwell in the eternal life. Thus, the funerary psychology of ancient Egyptians was that death did not bring an end to living, but instead was only an escape from the physical human life and a gateway to immortal being. Due to the fact that a being’s life span was short in ancient times, people’s main hopes rested in their afterlives, where they would be with the gods (Stockstad 121).
The grandeur with which Egyptians regarded their funerary customs does not come without explanation. They delighted in tying the occurrences of the natural world with supernatural dogma, and their burial practices exemplified this deluge of religion. A special deity was even attributed to cemeteries and embalmers: Anubis (Fiero, 46). Due to this deep sense of religion, a fixation with the afterlife developed within their culture. The Egyptian afterlife, however, is not synonymous of heave, but, rather, of The Field of Reeds, a continuation of one’s life in Egypt meant “to secure and perpetuate in the afterlife the ‘good life’ enjoyed on earth” (Mark 1; “Life in Ancient Egypt” 1). The pursuit of this sacred rest-place prompted the arousal of intricate Egyptian funeral rituals.
As a natural phenomena that occurs frequently yet is still not completely understood, death has confounded and, to a certain degree, fascinated all of humanity. Since the dawn of our species, people have tried rationalize death by means of creating various religions and even attempted to conquer death, leading to great works of literature such as the Epic of Gilgamesh and the Cannibal Spell For King Unis.
“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...
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 ...
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)
There were many ways that the Ancient Egyptian society and the Mesopotamian society were similar yet at the same time they were very different. Egyptians and Sumerians agreed on religion in a sense that both cultures were polytheistic. However, the relationships between the gods and goddesses were different between the Sumerians and Egyptians. This essay will discuss those differences in culture, religion and the viewpoints on death and afterlife.
Sylvia Grider. “Public Grief and the Politics of Memorial.” Anthropology Today (London), June 2007, 3-7. Print.
Living in a society where several cultures and religious beliefs are represented, such an event as memorable as death is bound to be celebrated differently. The paper attempts to look at the various ways different culture and religious practices prepare the body of the deceased for burial and the role of health care workers.
According to a study, many difficult cultures have the tendency to establish their methods of coping, whether it is through religion, culture, or/and personal ideologies (Chen, 2012). Mourning and burial ceremonies play a pivotal role for Lossography due to individuals having the ability and liberty to express melancholy and sometimes jubilation during the times they once had with their loved one. These types of beliefs and practices used as coping mechanisms can be very meaningful and profound for the comfort of the individual who’s going through a mournful experience (Chen, 2012). These types of coping mechanisms is important for Lossography, due to the fact that individuals are able to convey emotions through traditional practices, archaic arts and crafts, and spiritual rituals to fully find meaning with the death of their loved one. In addition, having established beliefs can definitely change the perception of what death signifies based upon religious and cultural expectations of the afterlife. However, not all cultures and religions put much emphasis into the afterlife. For instance, the monotheistic religion Judaism does not contain any interpretation of what happens after someone dies. Judaists believe that nothing happens after death, death is considered a taboo and not something that is commonly talked about for these religious individuals. Lossography, in religion may take on many forms for how death is perceived and for what actions can people take to ensure that their death will bring them to a place of peace, joy, and everlasting life. Lossography regarding religion, gives individuals hope that death is not the end, it gives them hope that knowing that person may not be here with us in the flesh, but that person is somewhere smiling down. Lossography in religion,
Funerals are very important ceremonies in Hindu tradition. Hindus see cremation as an act of sacrifice to God and...
In the present time, Ancient Egypt is one of the most notable early civilizations that took care in preserving the bodies of their dead (Wikipedia.com). However, preservation of the deceased’s body advanced during the Age of
The Egyptians believed very much in life after death. As Taylor states in Death and the Afterlife in Ancient Egypt, “It is often observed that they appear to have devoted greater efforts and resources to preparing for the afterlife than to creating a convenient environment for living” (Taylor, 2001:12). The Egyptians viewed life on earth as one stage and death as the beginning of another. They believed that, “human existence did not end with death and that survival of the body played a part in the new life” (Taylor, 2001:12). One of the key elements in the Egyptian culture and religion was the preservation of the body. The body was the most important aspect because it was like a portal through which an individual could continue to live after death (Taylor, 2001:46). The Egyptians began building tombs for these bodies to keep them from decaying.
... learning about ancient medical practices in Egypt, therefore I have decided to continue research and expand my paper into a twenty page research paper for my final research paper at the end of the semester. In my next portion of my ten page paper I will explore the other topics stated in my thesis. My final paper will merely be a continuation of the topics that I have written about in this paper. I will explore and go into depth with the topics of human embalmment and its significance to the work of modern medicine today. I would also like to compare modern day embalmment for funerals with embalmment rituals used in Ancient Egypt. Another primary focus for the next installment of this paper will be a detailed argument of why it would be a wonderful and scientifically beneficial idea to fund and continue research of medical practices in Ancient Egypt.
The concept of human mortality and how it is dealt with is dependent upon one’s society or culture. For it is the society that has great impact on the individual’s beliefs. Hence, it is also possible for other cultures to influence the people of a different culture on such comprehensions. The primary and traditional way men and women have made dying a less depressing and disturbing idea is though religion. Various religions offer the comforting conception of death as a begining for another life or perhaps a continuation for the former.