Reclaim the Right to a Sacred, Sustainable Death Exploring the spiritual and legal aspects of alternative death-ways, home funerals, and green burial Death Rights and Rites presents practical information and questions for approaching death and dying with a sense of sacred meaning. You will discover ideas for navigating the spiritual and legal issues related to home-based dying, home funerals, and alternative burial methods. Reverend Judith Karen Fenley offers insights into approaching relevant legal frameworks with respect while assisting your loved one in ways that support the best medical care, the natural environment, and the emotional needs of the community. Explore ideas for memorial services and ways to be open to spontaneous rituals for letting go, preparing for death, being at peace, and more. It is possible to manifest your deepest values before, during, and after death. Death Rights and Rites shares examples and provides support as you explore final transitions that are environmentally conscious and spiritually meaningful. Includes a foreword by Jerrigrace Lyons, founder of Final Passages: The Institute of Conscious Dying, Home Funeral & Green Burial Education and an epilogue by Oberon Zell, cofounder of the Church of All Worlds

Death has diverse religious, social, legal, and medical aspects and is one of the main areas in which medicine and the law intersect. In this volume, we ask: What is the meaning of death in contemporary Britain, and in other cultures, and how has it changed over time? The essays in this collection tackle the diverse ways in which death is now experienced in modern society, in the process answering a wide variety of questions: How is death defined by law? Do the dead have legal rights? What is one allowed to have and not have done to one's body after death? What are the rights of next of kin in this respect? What compensation exists for death and how is death valued? What is happening to the law on euthanasia and suicide? Is there a human right to die? What is the principle of sanctity of life? What of criminal offences against the dead? How are the traditions of death still played out in religion? How have customs and traditions of the disposal of bodies and funerals changed? What happens to donated bodies in the biomedical setting where anatomical education is permitted? What processes are employed by police when investigating suspicious deaths? What of representations of death? These and other questions are the subject of this challenging and diverse set of essays.

Death in early New England came early and often during those harsh first decades of settlement. Epidemics, hunger, accidents and childbirth contributed to a heavy toll in New England. Disease in some cases erased entire families, and almost always affected the majority of individuals in the communities. For most families, death was still a private affair. Traditions brought over with European customs and others that were strictly American were eventually interwoven, and these ceremonies, tokens and portraits of remembrance became part of these rites and rituals of mourning. Other forms of remembrance were carved into stone with heart-wrung epitaphs, the cause of death and brief biographies. Burial sites themselves evolved from family plots and church graveyards to public, garden-like cemeteries. Historian Robert A. Geake explores the development of rites and rituals of death in this New World.

The forms by which a deceased person may be brought to rest are as many as there are causes of death. In most societies the disposal of the corpse is accompanied by some form of celebration or ritual which may range from a simple act of deportment in solitude to the engagement of large masses of people in laborious and creative festivities. In a funerary context the term ritual may be taken to represent a process that incorporates all the actions performed and thoughts expressed in connection with a dying and dead person, from the preparatory pre-death stages to the final deposition of the corpse and the post-mortem stages of grief and commemoration. The contributions presented here are focused not on the examination of different funerary practices, their function and meaning, but on the changes of such rituals – how and when they occurred and how they may be explained. Based on case studies from a range of geographical regions and from different prehistoric and historical periods, a range of key themes are examined concerning belief and ritual, body and deposition, place, performance and commemoration, exploring a complex web of practices.

This volume offers a fresh, multifaceted exploration of women and Confucianism in mid- to late-Chosoán Korea (mid-sixteenth to early twentieth century). Using primary sources and perspectives from social history, intellectual history, literature, and political thought, contributors challenge unitary views of Confucianism as a system of thought, of women as a group, and of the relationship between the two. Much earlier scholarship has focused on how women were oppressed under the strict patriarchal systems that emerged as Confucianism became the dominant social ideology during the Chosoán dynasty (1392–1910). Contributors to this volume bring to light the varied ways that diverse women actually lived during this era, from elite yangban women to women who were enslaved. Women are shown to have used various strategies to seek status, economic rights, and more comfortable spaces, with some women even emerging as Confucian intellectuals and exemplars.

Death is the ultimate truth of life. All religions consider birth and death in the same package and have given importance to death rites and ancestor worship. With death, the non-existence begins. It is something common in all religions. The central concern of all philosophies is not life but death. Man knows that life is finite and the future beyond life is unknown. So, it is natural to ask, is there any life after death? If yes, it is certainly a life without a body. Death is the end of physical existence, but it is not the end of a person. So, death rites and ancestor worship arose in all societies. Ancestor worship is the belief that at the death of an individual, his/her social personality is not erased; but rather transformed. The basis of ancestor worship lies in this belief found in all human societies. It also creates a distance between the living and the dead while commemorating the dead and paying respect to them.

Religion is often denounced as one of the tools used by patriarchal societies to maintain the status quo, and especially to persuade women to accept subordinate roles. This does not explain, however, the existence of many religious groups in which women are both leaders and the majority of participants. How are these women's religions different from those dominated by men? What can we learn from them about the special ways in which women experience their unique reality? In this fascinating and pathbreaking work--the first comparative study of women's religions--Susan Starr Sered seeks answers to these compelling questions. Looking for common threads linking groups as diverse as the ancestral cults of the Black Caribs of Belize, Korean shamanism, Christian Science, and the Feminist Spirituality movement, Sered finds that motherhood and motherly concerns play a vital role in these female-dominated groups. Nurturing and concern for others are at the center, as are healing arts and ways of dealing with illness and the death of children. Religion not only enables women to find sacred meaning in their daily lives, from the preparation of food to caring for their families, but an offer intense and personal relationships with deities and spirits--often through ecstatic possession trance--as well as opportunities to celebrate and mourn with other women. By examining the shared experiences of women across great cultural divides, Priestess, Mother, Sacred Sister offers a new understanding of the role gender plays in determining how individuals grapple with the ultimate questions of existence. In the process, it not only highlights the profound differences between men and women, but the equally important ways in which we are all alike.

Here is presented a new theory of the origins of tragedy, based on its perceived kinship with mourning ritual. Mourners and tragic protagonists alike journey through dangerous transitional states, confront the uncanny, express themselves in antithetical style, and, above all, enact their ambivalence toward their beloved dead. Elements common to both tragedy and mourning ritual are first identified in actual Chinese, African, and Greek funerary rites and then analyzed in tragedies by Aeschylus, Sophocles, Shakespeare, Racine, Ibsen, O'Neill, Miller, Beckett, and Ionesco. Included is a firsthand account of exploration of the tragedy-mourning link in the rehearsal process of the great experimental theater director, Joseph Chaikin. Opening her first chapter, Dr. Cole says, "The grave is the birthplace of tragic drama and ghosts are its procreators. For tragedy is the performance of ambivalence which ghosts emblematize: what we fear in particular--the revenant, the ghost returning to haunt us--is also what we desire--the extending of life beyond the moment of death."

This book formulates a new pedagogy of death with regard to Northeast India and shows how this pedagogy offers an understanding of alternative knowledge systems and epistemes. In documenting a range of customs and practices pertaining to death, dying and the afterlife among the diverse ethnic communities of Northeast India, the book offers new soteriological, epistemological, sociological and phenomenological perspectives on death. Through an examination of these eschatological practices and their anthropological, theological and cultural moorings, the book aims to reach an understanding of notions of indigeneity with regard to Northeast India. The contributors to this book draw upon a range of subjects— from songs, literary texts, monuments, relics and funerary objects to biographies to folktales to stories of spirit possessions and supernatural encounters. It collates the research of scholars primarily from Northeast India, but also from Eastern India and offers an interdisciplinary analysis of these various belief systems and practices. This book will of interest to those researchers and scholars interested in South Asia in general and Northeast India in particular, and also to those interested in the social anthropology of religion, cultural studies, indigenous studies, folklore studies and Himalayan studies.

Funerary practices have long been a classic topic of anthropological inquiry, which has tended to focus on death rituals as expressions and reinforcers of community ties and values. In this book, the author looks at funerals as an urban business, based on her fieldwork at a large Japanese funeral company. Her central theme is the progressive commercialization of what once were primarily religious rituals. The book depicts the process of contemporary Japanese funerals, the practices of those who provide commercial funeral services, and the motivations and behavior of the mourners who purchase those services. In so doing, it examines the role of funeral companies in shaping Japanese cultural practices and changing an important aspect of Japanese society. The author addresses several related questions: What cultural changes accompanied the shift from traditional community funeral rituals to commercial funeral services? How did the mass consumption of commercial funerals produce cultural homogeneity while allowing for differences in individual services? How does the marketing of professional funeral services mediate changing cultural values? How have commercial services served to objectify changing concepts of dying, death, and the deceased in contemporary Japan? The author demonstrates that the funeral industry, the purchasers of funeral services, and Japanese values surrounding death are mutually dependent and are responsible for supporting, representing, and transforming cultural practices. Throughout, the author relates vivid and often moving details and anecdotes to lend a personal element to her study of the commodification of death in Japan.