Category Archives: ritual

Ghanaian “Fantasy Caskets”

While the idea of being buried in a casket spans multiple societies, Ghanaians have put a modern twist on this tradition. “Fantasy coffins,” as they have been dubbed by reporters, are caskets shaped like something relevant to the person being buried. From cars to animals to mobile phones or even a camera, Ghanaians are requesting increasingly diverse casket shapes. Just what do these unique caskets represent? For some families, the casket shape represents what the person loved to do- a pineapple shaped coffin for a man who grew pineapples, one that is fish shaped for a fisherman, etc. Others can represent some sort of ambition- a woman who had never flown before was buried in a casket shaped like a plane. The choice of casket design can be a reflection of status, with some being shaped as luxury cars or other high end products. Of course, some people choose a more religious design. One carpenter in Accra told BBC reporters one of his most popular designs is the Bible.

Robot casket

An example of a “fantasy casket” shaped like a robot. Photo credit: “Robot casket” by sshreeves licensed by CC 4.0

While the casket designs may seem lighthearted, Ghanaians still take death very seriously. By purchasing an elaborate casket, it is a way of showing respect for the family member who has passed. Also, the price tag of these custom made caskets is very high, starting at around 1000 Ghanaian cedi or approximately $250; many Ghanaians make this much in a year. Casket design can also be a point of contention among the family members of the dead if the deceased never left a clear indicator of what they would like their casket to be shaped liked, with family members disagreeing about what design is most appropriate to take the body into the afterlife. However, most families can agree that the purpose of the casket is to provide a respectful and meaningful vessel for the deceased.

http://news.bbc.co.uk/2/hi/programmes/from_our_own_correspondent/4196011.stm

To Dig or Not to Dig

With such importance placed on rituals and disposal of the body, we think we have taken care of the body and given it a final resting place.  But what if someone was to come along and dig it up?  We would be outraged, demanding the return of the body and punishment for the perpetrator right?

Saxon Burial (Photo from Wessex Archaeology http://www.flickr.com/photos/wessexarchaeology/8469631615/sizes/m/in/photostream/)

Saxon Burial (Photo from Wessex Archaeology http://www.flickr.com/photos/wessexarchaeology/8469631615/sizes/m/in/photostream/)

Well, this is exactly what archaeologists do when they encounter ancient burials.  They methodically remove the contents of the grave (including the body) and scientifically examine the remains.  An Anglo-Saxon sarcophagus, for instance, has just been opened for examination:

http://www.archaeology.org/news/1528-131118-england-lincoln-castle-sarcophagus

Is this ethical?  Usually, no one makes a fuss when it’s a pagan burial, such as one from Druid culture or ancient Greek culture, but what if it was a Christian burial?  Archaeologists will excavate relatively recent remains (in their viewpoint) from only a couple centuries ago.  A field school in Italy explicitly excavates in a churchyard cemetery:

http://www.fieldschoolpozzeveri.org/

How recent is too recent though?  When a body must be exhumed nowadays, it is very traumatic for the family and many people say that it is disrespectful to the deceased person.  Is excavating a grave the same thing? Is it okay since there is no living family or community connected with corpse?  An article from the Economist (http://www.economist.com/node/1056932) discusses how ethics come into play in burial archaeology.  When dealing with human remains, archaeologist must be respectful of how the cultures would want their remains to be handled and they often come into conflict with native people (such as the conflict with Native American tribes as mentioned in the article).

We must weigh the benefits against the damage that burial archaeology entails.  I think that what we learn by excavating these graves outweighs the damage that excavation causes.  We learn about the culture of the deceased person as well as general trends of how humans deal with death.  Just like exhuming a body for forensic analysis in a criminal case will be worth the emotional pain for the valuable evidence it provides.

Garden of Innocence: a space for forgotten children

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Garden of Innocence is a non-profit organization that started in San Diego in 1999 that provides dignified burials for abandoned or unidentified children. In most cases, the children have died in a hospital and their bodies have been released by the county medical examiner to the organization after parents have not been found or convinced of claiming the body after 30 days. Other children have been found dead in other settings (i.e. garbage dumps), and their parents have not been found after months or years of investigation. The organization buries each child in a handmade coffin, with a blanket and a toy. These children often do not have a name, or their name is not known, so a member of the community is encouraged to give him/her one. Additionally, a poem is made for each child, which is read during their burial service. Hundreds of people, strangers really, come out to service (which usually is for more than one child) to commemorate the life of the child. Part of ceremony consists of passing the casket or urn from person to person, signifying that the child and the community have been mutually touched by each other’s presence. This organization has expanded at the national level, with 17 gardens across the US. Their hope is to expand to all 50 states.

My first instinct when learning about this organization was that they do some great work. Isn’t everyone deserving of a proper funeral and burial? This organization provides a service to a forgotten portion of society. However, when I learned that they assign names to the children I became a little bothered. I understand that having a name gives someone a sense of dignity, a sense of being, a sense of being present. However, is it really appropriate for a stranger to give a child a name? In a news article I read, which you can access here, someone justified giving a child the name of Daniel because it was a traditional family name. Another child was named Jose because a lot of Joses work at the garden. By doing this doesn’t this become less about the child and more about the people involved in the burial? But then again this demonstrative of what we have been talking about all semester…that death is more of a concern for the living than the dead. While I understand that people’s intentions are most likely good when doing this, that by giving a child a traditional family name you are making them part of your own (family), to a certain extent it takes away a certain degree of altruism to which we may want to ascribe to these funerals. Because there were not preexisting bonds between the child and the “mourner”, you start to question why exactly they taking part in the funeral and burial proceedings? What kind of people are the ones who participate in these funerals? Is it a way for people to deal with the loss of a child or loved one themselves?

When I looked more into how this organization obtains their caskets I found that they have a partnership with a woodworking department at a high school and a Boy Scout troop. They have dubbed the program Children Making Caskets for Children. While I can see why some people can see this program as problematic, I think it is a good way to get children to start talking about death, a taboo within our society especially among this age group. This can be an opportunity to help these children making the caskets conceptualize and understand death better. It can definitely foster a healthy conversation and space for questions on the topic to be asked. Although it is not indicated, I hope that the children are prepared and sensitized on the topic before going on to build the caskets. This is important, especially when building caskets for children, nonetheless abandoned and unidentified ones, because many children may not have prior experience with death, child death, or child abandonment.

 

How do you feel about this organization’s work? What do you think about this Children Making Caskets for Children Program?

 

**I’d like to note that I think it is important to consider what societal factors may lead someone to abandon their child. It is easy to view the child as the victim through the lens of an organization such as Garden of Innocence, but it is vital to realize that the child’s parents could be victims of societal forces that may lead them to inevitably having to abandon their dead child.

 

You can learn more about Garden of Innocence by visiting their websites:

National Website http://gardenofinnocence.org/home.html

San Diego Chapter Website http://www.gardenofinnocence.com/homepage.html

 

 

How Close is Too Close?

Yesterday I watched the TLC show My Strange Addiction after getting home from our Death and Burial class. My timing has never been so perfect. The episode that was on was about Casie, a 26-year-old widow who became addicted to eating her dead husband’s ashes after his premature death. According to Casie, she first tasted his ashes when after spilling some on her hand. Instead of washing the remains off, she decided to eat them so as not to waste them. Ever since that moment, Casie has eaten a total of one pound of her husband’s ashes. The most interesting part of the story is that Casie sought help from the TLC show because she understood that the ashes would run out eventually. She feared that the total loss of her husband once the six pounds of his ashes were completely consumed would be too much for her to handle.

This case is extremely interesting because the thought of the physical harm that the ashes could cause to her body is overshadowed by Casie’s intense need to be close with her late husband. As many of us know, human ashes include many toxins, including carcinogenic formaldehyde, which is used to preserve the body for funeral rituals before the actual cremation. Surely a part of Casie always knew that eating her husband’s ashes was not healthy, regardless of the extent to which she understood this. However, when asked about this possible physical harm, Casie expressed that she never worried about it. To her, the ashes could never be as harmful to her body as the death of her husband was to her soul.

Casie’s story offers a few ideas to think about. Firstly, why did Casie feel that she needed to eat her husband’s remains? In her interviews, Casie repeatedly talks about how she feels a bond with her husband that she has missed. But this would only be in her mind. I don’t think that there can be any physiological explanation for the happiness that eating her husband’s remains brings to Casie, other than a possible high from the chemicals. Secondly, at what point did Casie realize she needed help? It is actually extremely admirable that Casie was able to understand that she needed help. I could imagine that someone in such a sad emotional state would have the insight to seek help!

In Casie’s case, the grief of her lost loved one never came to an end. As we have discussed before, societies have burial rituals in order to transport an individual who has lost a loved one from a state of extreme grief and bereavement to a state of acceptance. Whether it was due to the inability of her society or herself to facilitate a successful burial ritual for her husband, Casie’s grief was never brought to a close. It is possible that after her husband’s cremation, Casie did reach a state of understanding and acceptance. However, after tasting her husband’s ashes, all acceptances were shattered. In the end, Casie was treated for a mental illness and was prescribed anti-depressants and talk therapy sessions.

This is not the first time that such a case has been discussed. There are multiple articles online about spouses who choose to eat their dead partners’ cremated remains. Most of them say it is because their grief is allayed because of the act. Would there still be a reason to treat these individuals for a mental illness if these remains did not pose a physical threat? Is it really that bad to want to eat your dead partner?

 

 

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Space Burials

Aside from health purposes, burials are widely recognized as the most common and appropriate ritual to bring closure to the family and to demonstrate respect for the dead. With the advent of new technology, new methods to fulfill the aforementioned have manifested. In fact, most recently, a unique opportunity for the bereaved proves to be a viable option to memorialize the life of the deceased. Elysium Space is preparing to extend their mortuary services by launching human ashes into space. It is the hope of the company that by 2014 they will begin sending cremated human parts into space via a memorial spaceflight.

It is estimated that the cost of a space burial will be set at $2,000, much lower than the national average for burials in the United States and thus making it a more affordable option. According to Elysium Space, customers receive an ash capsule that will contain a “symbolic portion” of ashes and on which they can engrave a limited number of initials. Once the capsule arrives at the company’s launch site, they will engrave a personalized remembrance message to be attached to the spacecraft. Finally, the capsule is launched into space only to return to Earth a few months later from orbit, where it will ultimately burn up. The most captivating part about this space burial experience is that the bereaved can track their loved one’s ashes while in orbit through a mobile application. Also, when the ashes burn up while re-entering the Earth’s atmosphere, it will resemble a shooting star.

This is a very interesting proposal and so I look forward to seeing the success rate of such a unique mortuary experience. It is reported that there have been interests for the services of Elysium Space from people in both the United States and Japan. A concern, though, of many individuals will probably be the fact that by launching these particles into space, we would be adding to the already significant space polluting issue. Also, there will also be a number of those who think that this is another method of making money off of the dead, perpetuating  the use of practices that commercialize death. So, not all will be thrilled with such an innovation. However, space burials prove to be an economic advantage to those who cannot afford a traditional funeral service and they also provide a memorable experience that should guide the bereaved during their period of grief, but also help to facilitate the healing process. I do think that it may be wise for the company to offer cremation services in addition to the launch of the memorial spaceflight. Even so, space burials are an alternative that definitely should not be ignored.

For more information about the Elysium Space Company and space burials, follow the link below to access the Launching to Heaven: Space Burial Company to Send Human Ashes into Orbit article:

 http://news.yahoo.com/launching-heaven-space-burial-company-send-human-ashes-220702350.html

The Last Meal

There is a really interesting website called the Last Meals Project.  It documents the last meals of inmates on death row as a statement on the death penalty.  The profiles contained on the site include a variety of celebrity criminals, such as Timothy McVeigh and Ted Bundy.  It shows pictures of the condemned, as well as of their last meal foods.

http://www.lastmealsproject.com/pages.html

The site points out that the last meals of prisoners on death row become a matter of public record.  The whole concept, according to Brent Cunningham, is either perverse or compassionate, for, as its last act, the state offers the incarcerated the substance of life.  Also, the connection between food and death is extensive, in a variety of cross-cultural rituals, from Huron farewell feasts to Chinese rituals of feeding the dead, so the last meal also serves as a consolidation of this connection.

Brent Cunningham also points out that the American public is almost entirely removed from the execution process.  This raises the question of whether or not the last meal is still a ritualized step offered before execution or whether the last meal’s relevance has declined.  According to Daniel LaChance, the last meal remains an important ritual because it offers an emotional component to an otherwise sterile execution process and restores a degree of humanity to the condemned.  On the other hand, even though last meals are a matter of public record, they are not a terribly well publicized phenomenon.  The last meal project site is attempting to change this.

The irony of the process is that prisoners often do not get what they ask for for their last meals.  Thus, the last meal ritual remains in use because what is considered important  is the request that is broadcast to the public.  Society can see that prisoners are treated with a degree of compassion, if they are given a special last meal before their execution.  So, considering this phenomenon, we have to ask, is justice served?

Taiwanese Funeral Strippers

Most would consider a traditional funeral service to feature mourning, commemorations, prayers, and rituals including gift-giving. Gifts may include flowers, mementos, money and things of that sort. Customs certainly vary between cultures and religious affiliations. However, if we search far and beyond we may be surprised by some of the funeral practices we discover. Let us turn our attention to say, East Asia. Interestingly enough, in the rural parts of Taiwan, a typical funeral service involves colorful lights, loud hollering and showgirls, or more commonly known as funeral strippers. Now, most would find that funerals and stripping should have no relation whatsoever. I would also assume that many would question how funeral stripping is in any way beneficial to the memory of the deceased. According to Taiwanese culture, death should encourage members of society to celebrate, rather than persistently mourn the loss of a loved one. Pole dancing and stripping in front of men, women, children, and the dead corpse, during the funeral procession, is another method of ancestral worship. Funeral stripping is a common practice used to help overcome the grieving process, honor the dead person and most importantly to “appease the wandering spirits,” the latter reason often the most quoted.

There has certainly been a considerable amount of opposition towards this Taiwanese practice, including from those who reside in the urban centers of Taiwan. There have been efforts to ban funeral stripping in Taiwan. Many claim that those who either engage in or approve of such practices are clearly struggling with the separation between sexuality and religion. The Young Turks, an online show, covered a story on this ritual practice and hosts, Ana Kasparian and Steve Oh, brought up a very good point as to why this ritualistic practice became so popular in rural Taiwan. They stated that urban centers do not need funeral strippers because plenty of sexual outlets are available to the public at their discretion. Rural areas, on the other hand, are not as developed as their counterparts and are perhaps more sexually deprived therefore it is no wonder the opportunity to include sexuality in traditional funeral customs was rapidly embraced. In fact, those who participate in funeral stripping claim that this ritual is not only an offering to gods and dead spirits but it also makes for a more entertaining  and memorable experience.

Click here for TheYoung Turk story on funeral stripping in Taiwan:

http://www.youtube.com/watch?v=Gv2pTkBUIrQ

The concept of anti-structure definitely applies to this ritual performed by funeral strippers. This practice was carefully planned to take place during a very serious and traditionally structured ceremony. As we now have been informed, many cultures find that it is during this time of death and the preparation of the dead corpse, chaos and disorder, typically considered to be unacceptable, become part of the norm. Individuals do not have to seek approval to exhibit irrational behavior. The death of a person can be a very depressing and emotional period for those related to or in some way impacted by the deceased. I am certain the usual perception of mourning is not completely absent from Taiwanese funerals. However, Taiwanese funerals are more so characterized by very abnormal social conduct, or anti-structure. Although this practice is considered taboo in many communities, those who acknowledge this practice find it essential and extremely valuable to their traditional funeral rites.

Please refer to the following Huffington Post article for more details about Taiwanese funeral stripping:

http://www.huffingtonpost.com/2012/10/10/funeral-strippers-taiwan-showgirls-strip_n_1956234.html

Animal Mummies: How we cherish pets beyond life

In the time of ancient Egypt, mummification was a common tradition for the treatment of human remains after death. Less frequently discussed is the inclusion of animal remains in the practice of this rite. Mummified animals were often meant as offerings to the gods or goddesses, of which they were representative (cats for Bastet, crocodiles for Sebek, baboons for Thoth, just to cite a few examples), and were even bred specifically for such a sacrificial purpose. But animals were also mummified for other intents and motives.

Cat mummies and Bastet statues at the Kunsthistorisches Museum in Vienna.

Cat mummies and Bastet statues at the Kunsthistorisches Museum in Vienna.

The practice of mummification was used for the remains of the cherished pets of Egyptian individuals, signifying the affection that Egyptians, just like modern Americans, feel towards their animal companions. Although this may be a matter of projection in terms of attributing our values to the lives of the ancient Egyptians, evidence would suggest that the emotion, the feeling of mourning felt with the passing of a human relative, could also be felt in response to the death of a non-human associate, a pet. In these cases, the Egyptians performed the same rituals with respect to the preservation of remains on animals as were used on humans.

Crocodile mummies at the Kunsthistorisches Museum in Vienna.

Crocodile mummies at the Kunsthistorisches Museum in Vienna.

I think this topic of animal mummification provides an opportunity to reflect on how our society deals with the death of pets, and in which ways we differ with and are the same as the Egyptians. I would argue just on my own personal, anecdotal account that we lack the same sort of tradition to deal with this aspect of life (and death). Funerals for pets are relatively infrequent and are often not regarded with the same formality and ritual as that of a human. I would assume these differences might stem from our contradictory perspectives on the state of the after-life. For the Egyptians, their pets would join them as companions in the next realm of paradise. But I am not aware of any similar concept held by those who believe in the Heaven of the Christian faith.

I also know of a semi-recent small trend that has developed with the taxidermizing of pets, so that their memory is practically frozen in place. I thought it was amusing when I visited the museums in Vienna, that in Naturhistorisches Museum is Empress Maria Theresa’s stuffed dog. So in a way, taxidermy of pets is almost a more modern form of pet mummification.

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I would also be interested in hearing the perspectives of individuals with other cultural backgrounds on how the treatment of animal corpses differs not just between two societies from vastly separated time periods, but also within a more modern, contemporary context.

Two Massacres and No Funeral

We’ve been talking about in class how central the funeral is to the mourning process.  The funeral takes care of the body and gives mourners closure.  So what happens when there is no funeral?

This is unfortunately usually the case in war or genocide.  The dead are piled into mass graves or sometimes just left where they were killed.  Throughout history, the innocent have been massacred and their bodies unceremoniously abandoned.  One example is the recent archaeological discovery of a 5th century massacre in Sweden.  The remains show that the individuals experienced violent deaths and were left where they fell, since the dead were usually cremated during this time period.  Read more here:

http://www.archaeology.org/news/1369-131007-sweden-sandby-borg-massacre

Viking Mass Grave http://www.montysworldonline.com/2010/05/viking-mass-grave-excavated.html

Viking Mass Grave
http://www.montysworldonline.com/2010/05/viking-mass-grave-excavated.html

This regrettably still happens all over the world.  It happened during the Holocaust, the genocide in Bosnia and Serbia, and in Liberia.  The massacre in Liberia took place at a refugee camp twenty years ago, with the victims dumped into an unmarked mass grave.  Action is only being taken now to bring the perpetrators to justice.

http://news.yahoo.com/liberia-massacre-neglected-mass-grave-161230540.html

The victims of these massacres are not cared for after death by their loved ones.  They did not get the ceremony they wanted or that their beliefs mandated.  Their loved ones did not get to say good-bye to their deceased.  What happened in these communities? How did they deal with their loss?  How did their community not break down in the absence of this most important rite of passage?

I think that when something this terrible happens, the community just has to reset and move on.  Since the violent situation often makes it impossible to loved ones to go back and claim the bodies of their deceased, people just have to accept it and move on.  This sounds rather harsh but I think that this is the community’s survival mechanism.  If they tried to go back and claim the bodies for a funeral, it would take a very long time or they could be killed themselves.  They have to come to terms with the fact that they won’t be able to care for the body as they wish and they must honor them in some other way.

The lack of a funeral tends to lend itself to the building of a memorial monument, such as the Tomb of the Unknowns in Arlington National Cemetery in Virginia.  When individuals of a community can’t honor their own dead, the community honors them collectively, thus giving the mourners closure and the dead their respect.

Evil Dead and the dead body

Last semester around April, me and my friends decided to go watch a gem of a movie called Evil Dead. Now, Evil Dead was a remake of a 1981 movie directed by Sam Raimi. The movie consists of a group of teenagers who go to a cabin to detox this girl:

but it doesn’t go well for her….

She eventually gets possessed by some demonic spirit. This transition from a young, living girl to a possessed demon-girl was interesting to me because while she’s still alive, her body seems to be decaying in the same way a corpse decays. Why is it that demonic possession is frequently manifested in the rotting of the body? By associating the dead body with the demonic body, there seems to be a sort of implicit judgment of the dead body as having a deep connection to Satan or demons. The dead body is unholy and thus possession manifests itself through turning the host body into a corpse.

As I grew to perceive the possessed girl as a quasi-corpse, scenes such as this one:

http://www.youtube.com/watch?v=4lmGTDg-Asw

made me think more about the relationship between possession and death. The girl in the movie seems to no longer occupy her body, as seen when she says that Mia is no longer there. This reminded me of the saying, “S/he’s in a better place now” in that the body is thought to no longer contain the person’s soul. So, much like the dead body, the possessed body no longer contains the host soul.

In addition, my reaction to the sexualization of the possessed body seemed to parallel my reaction to necrophilia. As something that no longer exists in an easily categorized plane as living or dead, the possessed body seemed to function as something that cannot give consent. The sexualization of something that physically resembled a corpse made me uncomfortable, something that the makers of the movie wanted.