Tag Archives: ritual

The Basics of Mass Suicide

Mass suicide is not as uncommon as you’d think nor is it a modern phenomenon or even an event confined to crazed cults. Mass suicide is defined simply: when a large amount of people kill themselves at the same time. There are several different types of mass suicide events that can occur, each for a different reason and for different goals. The most infamous events of mass suicides are those that are related to religious groups or cults. These predominately occur when the group is being threatened and is close to being defeated causing them to resort to mass suicide instead of being captured. Another common reason that mass suicide can occur is due to a suicide pact being agreed on by a small group of people who are depressed or hopeless. Most times, the people participating have thought of committing suicide outside of the group setting and chose to do it with others for moral support. The third reason that people may choose to participate in a mass suicide is due to wanting to create a political statement or protest.

Regardless of the circumstances, mass suicide creates a shock factor. They are not, however, always seen in a negative light as one might assume. A societies’ attitude towards mass suicide may change depending on the time, place or circumstances in which it took place. For example, people who chose mass suicide rather than giving into an oppressive regime or person are often seen in a heroic light. In comparison, mass suicides that take place because of a cult leader’s request are often seen in a more negative light.

Mass suicide has been recorded in a magnitude of different cultures and under a variety of different circumstances. One of the earliest reordered examples of mass suicide is that of the people of Astapa in 206 BCE. They killed themselves and burned down their city knowing that they would inevitably be captured and their city destroyed by the Roman General Publius Cornelius Scipio. There is also a stereotype that mass suicide is performed at the request of or because of the leadership of a man, however history has shown this is not always the case. When the Turkish ruled Greece, the women in the town of Souli threw their children off a mountain and jumped after them in order to escape the Ottomans who were pursing them in event now known as the Dance of Zalongo.

In some cultures, mass suicide has also been known to hold a ritual status. In Balinese culture, it is called puputan which means finishing or ending. It is symbolic and is often tied to theatre where it is seen as the ‘last act of a tragic dance-drama’.

While it is easy to speculate what drives a large amount of people to commit suicide together, often times there is no one reason and many components play a role in driving the event.

Zalongos Dance by Claude Pinet depicts the mass suicide of the women of Souli.

 

Putting the Fun in Funeral

What describes your life? Is it a camera? A football? Maybe a plane? I have a hard time picking an object that sums up my life, but some people have the perfect idea in mind.

That is where Paa Joe from the Ga tribe in coastal Ghana comes in. Unlike modern Americans, people in Ghana celebrate death and commonly commemorate it with elaborate and unique coffins. The living aim to honor their dead with coffins that represent their legacy. Paa Joe, after almost five decades in the business, now works with his son to handcraft these highly sought after caskets. His son explains that their coffins

“remind people that life continues after death, that when someone dies they will go on in the afterlife, so it is important that they go in style.”

Ghanian families and surrounding community members place much value on showcasing the part that contemporary African art plays life and death.  They strongly believe that the dead must be buried in something that represents the role they played while alive, in order to remember where they come from and what they have left behind as they move into the afterlife. Although these handmade coffins can cost upwards of $15,000, people of the Ga tribe believe that it is more honorable to live in lifelong debt because of the burial ceremony than it is to cut the costs of a proper funeral. In conjunction with the idea that the funeral is the culmination of all life events, it is extremely vital to allocate all resources to executing this ritual in the proper fashion.

I find it very interesting that although the casket appearance is intended to encapsulate someone’s entire life, the people within the casket actually have no say in deciding what that object will be. Family and friends are tasked with the job of determining what they commission Paa Joe to create. What object will a part time fisherman, talented artist, soccer-loving father be placed in?

Reducing a person to the representation of a singular object goes hand in hand with the impersonal nature of the cadaver. The cadaver may symbolize the person and the life they once had, but in itself is bereft of any form of personhood. Memories and stories take the place of the body in terms of remembering who the person was and what they were like. These exquisite coffins are by all means quite impressive, but many could argue that they are unnecessary. After 3-4 days of public display, they are lowered six feet under the ground and are never seen again. Culturally they still uphold values of social order and religion, but physically they play a minimal role in the end of life.

All things considered, would you want to be buried in a fantasy coffin, and if so…what would it be?

For more information and pictures, click here or watch this short clip.

References

https://www.npr.org/templates/story/story.php?storyId=4496430

https://www.theguardian.com/world/2016/nov/24/paa-joe-ghana-fantasy-coffin-artist-casket-funeral

https://www.cnn.com/2016/10/14/africa/gallery/ghana-coffins-mpa/index.html

 

 

 

 

Coco: How Pixar uses Mexican culture to talk to kids about death

Miguel and Hector duet in a scene from Coco

This past Friday night, my Disney-obsessed best friend dragged me to watch Coco with her at Harland Cinema. Okay, okay, you got me, she didn’t have to drag me; I totally wanted to go because I, too, am Disney-obsessed. Coco is about a boy named Miguel and his family in Mexico celebrating ‘Día de Muertos’ – day of the dead – which is the night when souls can cross over from the spirit world to visit their living relatives. In the movie, Miguel flips the script and is sent to the Land of the Dead while he’s still alive to learn about the value of family. This animated movie is intended for a young audience, so I was pleasantly surprised that, besides being visually stunning, it successfully presented some mature topics with nuance and wisdom. These intense themes range from spousal resentment to old age and dementia, but for class we’ll focus on death and the concept of staying connected with those that have left this world.

In the world depicted in Coco, a person’s soul lives on in the Land of the Dead after they die. Each year on Día de Muertos, a bridge is constructed between the spirit world and the living world. Souls whose families remember them fondly can cross over this bridge to see their descendants once again. If a soul is not remembered fondly, and therefore not pictured on anyone’s ‘ofrenda’ – a ritual altar where the living place offerings for their ancestors – then they are not allowed to cross the bridge. This was the case with the soul of Miguel’s great-great-grandfather Hector, who was said to have abandoned the family and was ripped out of the photo with his wife and now elderly daughter Coco. The only problem for Hector initially was that he missed out on seeing Coco each year, which was devastating for him. However, his true problem arose due to Coco’s failing memory; when the time comes that everyone who remembers a soul during his/her life has died, the soul suffers “the Final Death”, disappearing from the Land of the Dead forever.

I find this concept to be the most intriguing part of the movie. Mexican culture very clearly embraces death as a natural part of life, as indicated by its festival to reconnect with deceased loved ones. However, the Land of the Dead in the movie is vivacious and doesn’t feel very different from Miguel’s living world. Yet the presence of this ominous final death shows that even cultures which encourage acceptance of human mortality still have a fear of death. This stirs up the question about what it is we are actually afraid of: is it the fact that the souls disappear into the unknown after their Final Death? Many fears stem from the unknown, such as nyctophobia (fear of the dark), or xenophobia (fear of foreign people or situations). Such can be said about a fear of death. However, there is a discrete point at which the souls in Coco experience the Final Death, which is when there is nobody left in the living world who remembers them. This suggests that perhaps fear of Final Death really is about a societal terror of being forgotten. With the rise of social media has come an increase in the prevalence and desire to live in the public eye. For people who prioritize fame in life, surely being remembered after death is also of serious concern.

Regardless of what property of death is so scary, Coco does an excellent job of creating a platform for parents to talk about death with their kids in a more approachable way, and to introduce them to a culture which has a healthy relationship with mortality.

Pet Funerals

Pets can easily become part of your family at home. When they die, it can hit us a much as a person’s death would. For a young child, the death of a fish might be detrimental to them because it is the first experience of death. However, rituals to help the child cope with the death of a fish are not as extensive as a person’s death. They usually just involve flushing the fish down the toilet while saying a few words about how meaningful the fish’s life was. But as the involvement and length of the life of the pet increases, such as with a cat or dog, the death rituals also increase. The death of a cat or dog also comes at a later age. I found this chart in an article about how to talk to your child about the death of a fish.Screen Shot 2015-11-28 at 8.31.55 PM

 

It shows us that a child is able to better grasp the idea of death as they grow older. With the better grasp comes more elaborate rituals for some. You often have the option to cremate your pet and keep their ashes in an urn. My cousins have a shelf in their living room called the “dead pet shelf”. This isn’t uncommon in households where pets are considered part of the family, but anything more than this, such as a funeral, is unusual. Even though they are unusual, pet funerals do happen. Not far from Emory, the Shugart Family owns Deceased Pet Care, which offers burial and funeral services for pets, including horses. Because these deaths mean so much to some people, they are willing to pay and involve others in the funerals for their pets. They buy caskets and bury their furry friend in a garden. How far are you willing to go for your pet and where would you draw the line?

The Lonely Death of George Bell

While I normally passively scroll through my Facebook newsfeed, an article posted by a high school friend caught my eye. The article, entitled “The Lonely Death of George Bell,” discussed just what one would assume—the lonely death of George Bell, a 72-year-old New Yorker.

Unlike most deaths, the death of George Bell went unnoticed. It was not until neighbors complained of a rotting smell, that police discovered Bell’s decomposing body amidst the many belongings that filled his overwhelmingly cluttered apartment. Despite many efforts to identify and contact Bell’s next of kin, no one came forth and his body remained in the Queens Hospital Morgue for months until further investigation was done. Without any family or friends to make arrangements for Bell’s home, belongings, and funeral, the tasks fell upon the office of the Queens Country public administrators.

Josh Haner/The New York Times

Josh Haner/The New York Times

Although a lengthy read, this article recounts the stories of all those who helped put Bell to rest when no one else was there to. From the public investigators who spent hours cleaning out this man’s apartment to the funeral director and undertaker who were the only ones to bid him farewell, each story touches on different aspects of death and subsequently life. With each story a piece of George Bell’s life comes to light and readers learns details of this man’s life and why it may have come to a lonely end.

“Yet death even in such forlorn form can cause a surprising amount of activity. Sometimes, along the way, a life’s secrets are revealed.”

While it was not an uplifting read, the writing in this piece beautifully articulate death and its vexing emotions. This article forced me to reflect on my life and my bonds and friendships with others. I encourage you all to read this article as well. I could not help but wonder what may be discovered about my life after I pass. Though Bell’s life had come to an end, through the efforts of investigators its details were unfolded and we see that, “[death] closes doors but also opens them.”

Josh Haner/The New York Times

Josh Haner/The New York Times

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?

 

 

A-Woman-Who-Eats-Her-Husbands-Remains-300x225

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.

Cemeteries

I really enjoyed the Oakland Cemetery tour that we took today. I noticed that the Jewish sections of the cemetery had the graves placed very close together and they where able to fit more people into the grave plot.

This reminded me of my visits to Prague and the Old Jewish Cemetery there. The Old Jewish Cemetery in Prague was the only cemetery used for the Jewish population in the city from 1439 to 1787. The site consists of multiple layers of burials, the community actually brought in more earth from other locations to be able to have these multiple layers. I wanted to share some of my photos form my trip that shows just how many graves are in the two and a half acres of this cemetery.

Old Jewish Cemetery Prague, Czech Republic

If you want to know more about the Jewish Cemetery and the Jewish Quarter in Prague you can find more information at this website…

http://www.jewishmuseum.cz/en/acemetery.htm.

Here is another website that gives some information on the Old Jewish Cemetery as well as other Cemeteries around the world…

http://cemeterytravel.com/2011/02/23/cemetery-of-the-week-4-the-old-jewish-cemetery/. 

I hope that you find this place as interesting as I do.

-Andrea

Win, Lose, Tie! Raiders Fan ‘Til the Day I Die!

http://www.youtube.com/watch?v=2EWrPIsDvmU&feature=player_embedded

Earlier this summer, one of my students, Haley Bryant, alerted me to this clip about sport funerals. Yes, such things do exist. Our dearly departed American sports fans find ways to bring the passion of their lives, the sport they love and the team they call theirs, to their grave.

Meet the Die Hard Cowboys Fan who was buried in full regalia (except for her shoes, because “they don’t bury people with shoes on, who knew?”). Meet the Steelers Fan whose dead body was displayed at the memorial service in a recliner, covered by his favorite fan blanket, in front of a game on TV. Meet Big George whose ashes were given a spin on the nascar track and allegedly called out from the great beyond.

Sports funerals are not just about emotions. They are also a business, or service, depending on how you look at it. Major League baseball teams have licensed caskets and urns that can be purchased by their fans as a final proof of loyalty and devotion.

But it can go further than that. In 2009 the Aggie Field of Honor was inaugurated at College Station, TX, as a resting place for fans of the college football team. The positioning of the dead, aligning to face the stadium (should they ever rise up)  is no less formal than the directions that for centuries have structured the burials of Christians and Muslims in their orientation toward the holy cities of Jerusalem and Mecca. You know what they say: In Texas Football is God.

But beyond the first impression of hilarity and absurdity, the clip also conveys something deeper. More than anything it shows the care, warmth and respect that people show their loved ones in death. It also translates how our rituals reflect more than just death. They mirror fragments of our lives – like concentrated capsules that can contain not only our beliefs about life after death, because “you never know” if you can play sports in heaven as the Cubs fan states in the clip. They can also reflect our dreams, our ideals, our passions, our relationships and our identities.  And they change with the world around us and the culture, to accommodate new needs as they emerge.

And after all, you never know.

Liv Nilsson Stutz