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Mortality
Cremation and Christianity: English Anglican and Roman Catholic attitudes to cremation since 18852017 •
Döda personers sällskap. (On the Threshold. Burial Archaeology in the 21st Century. Eds Back Danielsson, Gustin, Larsson, Myrberg and Thedéen)
A Rare Analogy: Contemporary Cremation Practices2009 •
"This paper presents four different examples of how studies of contemporary cremation practices are an important aspect of archaeological research, both as a focus of archaeological research into the recent and contemporary past and as a source of analogy and/or anti-analogy in the interpretation of prehistoric mortuary practices. I show that archaeology contributed in a most direct way to the introduction of modern cremations in Sweden, that an archaeological analysis may be made of the architecture of death, and that the very cremation act of today may be fruitfully contrasted to that of Late Iron Age Scandinavia. Lastly, I discuss the significance of the concepts of the body, identity and person."
2015 •
Le sepolture dei defunti sono sempre state parte della vita di ogni societa e rimangono per sempre. Nella nostra cultura occidentale mitteleuropea, basata principalmente sulla tradizione cristiana, e esistita fino alla fine del XIX secolo, solo l’inumazione. Sul inizi del ‘20 secolo, a poco a poco si e cominciato ad utilizzare anche la cremazione. I suoi sostenitori hanno puntato sulla sua superiorita igienica rispetto alle pratiche tradizionali. Cio ha portato alla creazione e sviluppo graduale di un nuovo tipo di edificio-crematorio. Colore che sono favorevoli promuovono anche l’alto profilo della cerimonia funebre e questo ha determinato la qualita della sepoltura e della cultura cimiteriale durante tutto il XX secolo. L’obiettivo e di avvicinare questa nuovo tipo di edificio al pubblico professionale e specificarne l’organizzazione e la tipologia per promuoverne l’alta etica, cerimonia, estetica e rispetto.
The Routledge Handbook of Memory and Place
Cremation and contemporary churchyards2019 •
Cremation is a complex and variable fiery technology. Across the human past and present, fire has been variously deployed to transform the dead in a range of spatial and social contexts. Often operating together with other disposal methods, cremation has risen and fallen in popularity in association with many shifts in mortuary practice since the Stone Age (Cerezo-Román & Williams 2014;Williams et al. 2017).Yet ‘cre- mation’ is far more than just the fiery dissolution of the human cadaver: in the human past and present it is often part of a multi-staged mortuary process that can afford a range of distinctive spatial and material possibilities for the translation and curation of the ‘cremains’ or ‘ashes’ together with a range of other mate- rial cultures and substances. By rendering cadavers fragmented, shrunken, and distorted, burning bodies not only denies decomposition and speeds corpse transformation, it renders the dead portable and partible. In a range of subsequent post-cremation practices and beliefs, ‘ashes’ from pyres can be considered a versatile mnemonic and numinous substance which might be consigned to graves and tombs, but also readily strewn over land and water or integrated into above-ground architectures and portable material cultures. Hence, not only does cremation involve fiery transformation, it facilitates the creation of varied and distinctive landscapes of death and memory through the deposition and commemoration of the dead in which ashes facilitate remembering and forgetting through their presence and their staged absence.
Religion is a phenomenon that takes shape through human social action and structures societies accordingly. During the early days, religion was the ultimate symbol of social unity and cohesion. Every religion has functional aspects that cover a blend of rituals with symbolic values. These rituals have diverse significance. With the initiation of modern trends like electric cremation, it promotes technological usages. However, it may also loosen the integrity of old religion that connected people within a single frame. Cultural life in Nepal is deeply shaped by Hinduism. Most ritual functions and ceremonial rites vividly reflect and are patterned by Hinduism. One of the essential rituals in life for followers of Hinduism is the act of cremation after death. Within the Hindu community in Nepal, the cremation process is traditionally followed by burning the dead body upon an open pyre. The prime purpose of the cremation is to depurate the dead body and free the soul from the body of the deceased ones to secure a safe journey to heaven. With the recent installation of electric cremation facility at Pashupatinath temple in Kathmandu, the modern process of cremation using electricity over wood has been introduced for the first time in Nepal. The ongoing practice at Pashupatinath reflects the change in the trends of cremation that further emphasizes how a traditional society is exposed to modernism. In this paper, we compare the significance and challenge of the two cremation practices by evoking the writings of Durkheim, Weber and Marx. For Durkheim, religion strengthened social unity by binding it together with different symbols, values and norms enacted during rituals. Such acts also preserved one's native cultural identity. Weber, on the other hand, saw society as being dynamic and emphasized how the intrusion of modernity impacted on religion and society. For Marx, on the other hand, religion did not always promote social unity; instead it exacerbated conflict by enhancing class division. Human beings were shaped by material factors. The cost of electrical cremation is lower than the cremation through fire wood and that some Hindus have adapted to electrical cremation validates Marx to some extent.
2014 •
Following the pressure of the objective socio-economic reality (especially the overcrowding of cemeteries), the debate regarding cremation in Romania has been reinitiated. Therefore, there is a need for a critical moral judgment on this particular funeral arrangement in a society like ours, which lacks tradition in the field of cremation. The questionnaire we applied to 271 students from the Faculty of Medicine in Sibiu comes to show that this procedure has its supporters: over half of the respondents basically agree with its implementation, and about a quarter would personally prefer cremation. The supporters of cremation are especially males, from urban areas. Most respondents expressed a desire to personally decide upon the funeral procedure they would undergo (about three-quarters of those surveyed), thus once more raising the question of the fundamental ethical principle of self-determination. The last question of the questionnaire (“Do you think society is ready for a widespre...
Český lid
A Century of Funeral Change in Burial Practices: From Church Burial to Cremation Without a CeremonyThe changes in funeral practices in Czech society which occurred during the 20th century were more significant than those that took place during the whole of the second millennium. Traditional Roman Catholic Christian funerals which were performed at the turn of the 19th and 20th centuries are described as a starting point from which the focus moves to a study of the major changes from the onwards. The first half of the 20th century was specific in the emergence of cremation. The Communist era was characterized by a huge expansion in the popularity of cremation as well as by a significant increase in the proportion of secular funerals. Contemporary Czech funeral practices can be seen as a direct continuation of those of previous generations and are noteworthy in terms both of having one of the highest cremation rates in Europe and, even more strikingly, the extraordinarily high rate of cases (around one quarter to one third) in which no funeral ceremony is held at all for the deceased.
Outlook on Agriculture
A planning and control system for an intensive farm enterprise: pig production1974 •
In: Horn, C. and Bäbler, B. eds. Wort und Raum. Religionsdiskurse und Materialität im Palästina des 4.– 9. Jahrhunderts n. Chr.
Azotos Paralios (Ashdod-Yam, Israel) during the Periods of Roman and Byzantine Domination: Literary Sources vs. Archaeological Evidence2023 •
International Journal of Damage Mechanics
Risk assessment of structures subjected to blast2013 •
Religion Compass
Christian–Buddhist Polemics in Late Medieval/Early Modern Japan2014 •
Journal of Modern European History
Different but the Same or the Same but Different? Public Memory of the Second World War in Post-Soviet Lviv2011 •
Исторически преглед / Istoricheski pregled (Historical Review)
По стъпките на паметта от XIV до XVI век: "Никополският владетел" Шишман в османската история на Кемалпашазаде [On the Tracks of Memory from the 14th to the 16th Century: Shishman, "the Ruler of Nikopol”, in the Ottoman History of Kemâlpashazâde]2023 •
Dicere. Revista de Humanidades, Ciencias Sociales y Artes
El Senado ante la supresión y restitución del Territorio de Quintana Roo, 1924-1935Theologische Literaturzeitung
Eckart Otto, Review of Jeffrey Stackert, Deuteronomy and the Pentateuch (Theologische Literaturzeitung 2022)2022 •
2020 •
2011 •
Jurnal Ilmu Alam Indonesia
PENGARUH OKSIGEN TERHADAP PERTUMBUHAN BIJI KACANG HIJAU (Vigna radiata) EFFECT OF OXYGEN ON GREEN BEAN SEED GROWTH2018 •
2014 •
Zenodo (CERN European Organization for Nuclear Research)
Synthesis of the Interim Regional Scalability Plans2023 •
Compilations of flavour threshold values in water and other media (edition 2011)
Compilations of flavour threshold values in water and other media2011 •