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Mortality, 2018
Abstract Traditionally cremations in Nepal are performed with open pyres. These cremations are fluid public events organised and managed by relatives, local communities and ritual specialists. Traditional cremation practices are full of cosmological, eschatological and soteriological significance. The main purpose of the cremation practice is to purify and free the soul from the body of the deceased in order to secure a rebirth in another realm, render the soul a safe journey to heaven, and to turn the soul into a benign ancestor instead of a haunting ghost. On the 24th of January 2016, Pashupati Area Development Trust inaugurated the first functioning modern electric crematorium in Nepal at the traditional cremation site near the Pashupatinath temple, at the holy river Bagmati, 5 km northeast of Kathmandu. The main incentive for Pashupati Area Development Trust to establish an electric crematorium was to diminish river pollution, carbon dioxide emission and to curb deforestation. How do Hindus in Nepal continue, compromise and adapt their traditional cremation practice in the modern indoor electric crematorium? The aim of this article is to explore the continuity, changes and challenges to traditional Hindu cremation practice in the electric crematorium at Pashupati area.
The tiny city-state has dug up hundreds of thousands of graves to pave the way for roads, houses and shopping centres. As Singapore celebrates 50 years of independence, conservationists argue heritage need not be sacrificed to progress.
IJSRR, 2019
Death is an eternal truth after the life. It can never be changed or reversed & is the gateway to new life or rebirth according to Hindu mythology. However this being a crucial part for the metabolism of the city has always been neglected. Day by day the naturally available resources are depleting which should be optimized to be used in the future and should be conserved for future. But during whole process of cremation large amount of wood is used which results in degradation of forest and increase in air pollution. Cremation of body even results in water pollution due to the disposal of the ash in the river. There are advancements in this sector of the society like types of crematoria and new techniques related to cremation but are not widely accepted by Indian society. The environmental effect of crematorium adds to the grief of visitors. The uniqueness of death and its spaces in the Indian scenario needs to be studied both, critically as well as naturally so as to envisage the role these spaces of cremation can play in the contemporary Indian city. This is an attempt to step on study the same.
Kyoto Review of Southeast Asia, 2012
International Journal of Research and Scientific Innovation(IJRSI) ISSN: 2321 – 2705, 2014
While cremation is an established Hindu ritual practice since ancient times and the Hindu religion permits the cremation of dead body in day-time only, there is much more scope of solar crematorium in this ritual; as solar power is also available in day-time only.Between 500 and 600 kg of wood are used to cremate a dead body. Many trees are felled to meet this requirement. As a result we are significantly contributing in global warming and polluting the atmospheric air much more. Therefore today, world is moving towards the sustainable energy sources which are renewable and biodegradable in nature. One of most sustainable energy source is sunlight that too is inexhaustible and available free of cost. The heat (energy) produced is very clean with no pollutants. So above environmental problems can be the addressed very well by using solar crematorium. Therefore anyone can be a firm believer of world powered by solar energy. In this paper, concept of solar crematorium and its feasibility in the India has been proposed.
IRJET, 2022
Cremation of a dead body is the major religious practice in Hinduism. It is performed in bright daylight and not at night. As the sun is also available in the day so its solar power can be best utilized for the cremation process. In cremation of a dead body it requires a lot of wood to burn the body completely, around 600 kgs. To meet this huge demand for wood a lot of trees are cut down. this ultimately result in two things global warming is caused as there will be less tree and pollution caused by the burning of wood. So today we need to shift to sustainable and renewable energy sources as these fuels are limited like trees. Solar energy is the greatest blessing to human being this energy source is available for free especially in region like india. Its a clean source of energy with almost zero pollutants. A lot of environmental problems can be tackled using solar powered cremation. So in this paper we are discussing use of solar crematorium and its using economic viability in India.
Journal of Cultural Heritage Management and Sustainable Development, 13(1): 87-107 - https://doi.org.10.1108/JCHMSD-08-2020-0116, 2023
Singapore tops multiple global rankings for the consumption of luxury products. In this land-scarce and densely-populated city-state, to purchase a high-end car, landed property, or to have a fine dining experience, ranks amongst the most expensive in all Asian cities. That luxurious approach in life, however, does not find a parallel in death. As this paper indicates, a life of luxuries in Singapore does not necessarily mean deluxe burials, graves, mausoleums, or shrines. In fact, due to scarcity of land and the tight control on its usage, there are limited options for the well-off to display the same sense of wealth in death as they did in life. This paper explores the correlation between elaborate burials and the right to eternal rest, and investigates how a land-deprived country faces the challenge of sustainably balancing modernisation aspirations with respect for burial customs and cultural heritage.
To live the human, like basic needs there is need to optimize the use of energy, as there is fast depletion of non-renewable energy sources and similarly degradation of environment. Human life is changing day by day. But not in case of rituals, after the death in Hindu religion, because they believe in, to cremate the human dead body with wood only. This cremation requires 500 and above Kgs of wood. This requirement of wood comes through degradation of forest and results in air pollution, while burning the wood greenhouse gases are emitted like CO 2 in atmosphere. This also causes the water pollution due to ash disposal in river water after cremation. There are developments in cremation sector like electric crematorium, wood gasifier crematorium, solar crematorium etc. These solutions on this unfocused issue not so popularized as these designs are closed and prevent from rituals like mukhagni and kapalkriya. The main objective of this paper is to optimize the use of wood fuel in cre...
This chapter begins by showing how the colonial authorities appropriated Bukit Brown from the Seh Ong kongsi in 1919 thus turning it into a municipal space to ease the shortage of burial grounds on the island. It proceeds to argue that the discourse of public protest and efforts to save Bukit Brown from the impending road has reconstructed Bukit Brown as an “authentic” national space in three different but interrelated ways. First, Bukit Brown’s authenticity is played out in its depiction as a heritage space. Such depictions are generally framed within a dichotomy of sites and in this particular case in distinction against the Gardens by the Bay, a billion-dollar state project in the downtown area, designed to give the city-state an international profile. The second way is as a green sanctuary through the naturalist’s gaze. Finally, Bukit Brown is deemed authentic because it signifies cultural destruction and loss. The threat of destruction and loss conjures up cultural trauma which can be visited upon other cultural-ethnic heritage sites and thus serves as a cautionary tale to other ethnic groups. It is argued that these three discourses of authenticity enable Bukit Brown to transcend its ethnic origins, thus making it accessible to other ethnic groups who, though may not connect to it as intimately or culturally as ethnic Chinese, are able to incorporate the site in their national imaginary.
IRJET, 2020
This paper considers the cremation ceremony in the context of the life of the inhabitants of a Balinese community, tracing relationships between ritual itinerary and topography, and highlighting tensions and conflicts that have emerged between these ritual traditions and recent developments in tourism. The unique feature of the cremation ceremony is not only its procession, and particular architectural forms, but also the accompanying festival events that parade from the house of the deceased to the cemetery. In the investigation, we will explore the historically important site of the Tabanan Palace that forms the geographical and symbolic focus of the ceremony and the route of the procession in the context of the cremation service with its community of participants/onlookers. The processions, and their related rituals, have long been recognised as an integral part of the civic life of the community, which is increasingly being jeopardized as a result of the impact of commercial use. The investigation asks if the preservation of these ceremonies can exist in harmony with these recent developments, without undermining the still vibrant traditional practices of the society.
Sophy Rickett (ed.), ELEPHANT ATLAS, London: Studio by the Elephant, UAL: LCC, 2018
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