Funeral Procession Research Articles

An Unedited Hieratic Docket Regarding the Travel Expenses of Tutankhamun’s Funeral Procession (Carter 270b)

Summary Based on an unedited hieratic docket from the tomb of Tutankhamun, this article determines financial aspects of royal funeral processions in ancient Egypt. With reference to written sources from the Middle Kingdom, it is concluded that mechanics to safeguard the ritual’s safety included en route cash payments during the 18th Dynasty. As a result, this study advocates caution when it comes to the assessment of looting activities soon after Tutankhamun’s interment in KV 62.

Działalność Zgromadzenia Sióstr Karmelitanek Dzieciątka Jezus w ostatnim okresie życia m. Teresy Kierocińskiej (1945–1946)

The last period of Mother Teresa Kierocińska’s life was a difficult time for Poland, marked by chaos and instability. The years 1945–1946 were at the same time a period of intensive ministry of the Foundress of the Congregation as Superior General. After the end of hostilities, Mother Teresa and her sisters immediately joined the new tasks of the Church and responded to the needs of their surroundings.The congregation had to take urgent care of the premises for its activities. The sisters in Wolbrom were in a particularly difficult situation, being deprived of their own dwelling. In a short time, the Carmelite Sisters renovated the building assigned to them, at the same time carrying out care and educational activities. They ran two kindergartens and courses for girls. The work of the sisters in Polanka Wielka also required new organisation. There, within a few months, a semi-public chapel and rooms for a kindergarten were erected using the planks of a former German barrack. Between 1945 and 1946, work was carried out to adapt the building in Sosnowiec, where the various sectors of the educational establishment were located. In addition, care was taken to allocate an abandoned building in Wiejska Street to the state authorities for the purposes of an orphanage.Since 1945, in all Carmelite institutions of the Child Jesus, a wide range of apostolic activities have been resumed, including kindergartens, tailoring and embroidery courses, religious instruction, charitable services, and nursing. A retreat house in Czerna was resumed. The development of activities was accompanied by Mother Kierocińska’s concern for the spiritual development of the congregation. Mother Teresa took care of the formation of the professed sisters, as well as of the numerous group of candidates she accepted into the religious community. She was keen to deepen Carmelite spirituality and to ensure that the sisters were guided by the Discalced Carmelites. The new situation allowed for regular visits from the Carmelite fathers with the ministry of retreatants and confessors.At the beginning of July 1946, m. Teresa fell ill with peritonitis and, after suffering for several days, passed to eternity on 12 July 1946 in the presence of the sisters. This was shortly before the scheduled General Chapter at which she was to resign as Superior General. The funeral ceremony took place on 15 July and was presided over by Bishop Stanisław Czajka. After the Holy Mass celebrated in the Church of the Assumption of the Blessed Virgin Mary in Sosnowiec, a numerous funeral procession with the body of the deceased went to the cemetery in Józef Mirecki Avenue. The funeral became a real manifestation of the population who wanted to honor the “Mother of Workers and Zagłębie”.

Death Kongsi and the Survival of Chinese Death Processions in Padang City

This article explains how the ethnic Chinese of Padang maintain the continuity of the death procession in Chinese culture. This article uses a historical approach by utilizing sources in the form of Dutch period documents, organizational documents of Himpunan Tjinta Teman (HTT) and Himpunan Bersatu Teguh (HBT), newspaper news and literature studies on the death processions of ethnic Chinese in Indonesia and outside Indonesia, as well as observations and interviews with HBT and HTT funeral administrators. These sources are used to find facts related to the death processions carried out by ethnic Chinese and the existence of HBT and HTT as institutions organizing Padang Chinese funeral processions. Furthermore, the existing facts are analyzed using historical and ethnographic approaches. The findings of the article show that the ethnic Chinese of Padang still carry out and preserve the implementation of the Chinese cultural death procession in an organizational forum. In this case, the organization's function as the organizer of the death procession for Padang Chinese is the key to the survival and existence of the organization itself. Various Chinese cultures preserved and inherited in the HTT and HBT organizations, including the culture of death, are essential in forming self- and collective identity and solidarity of Chinese community groups in the city of Padang.

Sergei Parajanov in Search of Identity: Between Self-Burial and Reflection on Death

This article continues the discourse on humanitarian thanatology and the question of mortality in art. The author describes the initial impulses of the manifestation of the motifs of self-mourning and self-burial with reference to the habitus of Parajanov and his work and other intertextual connections. As the empirical material shows, the motifs in question manifested themselves in different years through different channels of communication (memories of friends, letters, scripts, collages, photographs, photographs of performative acts, etc.). These motifs were an important leitmotif of his creative nature. Parajanov’s encounters with death in various formats show that he, as a survivor of prison, was confronted with the problem of death. Through performative acts, he repeatedly replayed his experiences of death through self-mourning and selfburial games. The analysis shows that almost all performative acts manifest the code of carnivality. The problem of a funeral and self-mourning is presented indirectly. The great Parajanov is also mourned through cultural and religious images (Gioconda, Catholicos of all Armenians). Sergei Parajanov also acts as a director, aestheticising the wake and funeral of his relatives and close friends (son-in-law, sister). His detachment from the death of his loved ones and the aestheticisation of the funerals show that in his mind, the code of mourning is replaced by carnivality. The funeral procession is aestheticised, what happens is perceived from a distance, but with an emphasis on beauty.

A Sociocultural Approach to Funeral Jokes in the Moaaga Community in Burkina Faso: Analysis of the Forms, Place and Role of Amusements in a Mourning Situation

This study conducted in the moaaga environment in the province of Namentenga in Burkina Faso aims to pinpoint and analyze the forms of jokes taking place during traditional funerals. It is built on research hypotheses which show that during funerals, jokes take many forms, play an important role in relaxing the atmosphere while fulfilling many functions. This study, which is part of the overall framework of the sociology of culture, allows us to identify three types of jokes. On the one hand, there are the jokes involving the retention of corpses, demands for payment of funeral procession pass fees, provocative speeches and songs, as well as physical struggles. On the other hand, we have the jokes developed by the bi-paagba (daughters-in-law), the yagense (grandsons) and the crowd through dances, musical entertainment and comical sacrificial gestures, claims for money, meat, millet beer (dolo) and food from their uncles and aunts (pugdba). Finally, we have the jokes played by specific characters such as the Kט-togsa (funeral announcer) and her clown, the mask of the Yarsés, and the one between the Fulani, the Yarsés and the masks etc. These jokes have undeniable entertaining, symbolic, social, cultural and educational functions, through the lessons of solidarity and compassion learned.

Semiotics of Flags in Colonial Spaces: The Flag as an Identity Rhizome in the Literature of Palestinians in Israel

Semiotics of Flags in Colonial Spaces: The Flag as an Identity Rhizome in the Literature of Palestinians in Israel

REVIEW OF COMPLETENESS OF DEATH CERTIFICATE FILLING AT BANTEN

Background: Filling in the Death Certificate at RSU Banten is the part that gets attention in this study. The Death Certificate form was found to be incomplete in patient identification, completeness of important reports, author authentication and good records. The Medical Certificate of Cause of Death (SMPK) is the main source of mortality data. Death information is usually obtained from health practitioners or in cases of death due to accidents, violence and other diseases. Based on a preliminary study in March 2020 at Banten General Hospital, it was found that out of 20 death certificate forms there were 10 incomplete death certificate forms, including the incomplete identification component of 7.75 (39%) such as in the death serial number section, the main number population and population number. 9 (45%) important report components were incomplete, such as the type of examination, ICD code, method and location of burial. The incomplete authentication component of 10 (50%) is as in the reporting signature and reporting name. An incomplete record component of 6.6 (35%) is like a lot of blanks. The purpose of the study was to find out the Completeness of Filling in Death Certificates at RSU Banten and the results of this study were expected to be useful for hospitals as input and consideration in addressing the issue of completeness of medical certificates causing death. and the approach used in this research is to use a comparative approach, namely through a checklist and interviews at RSU Banten. The research method used is quantitative research. The population in January- February 2020 was 233 death certificate forms at RSU Banten, while the subject population was 12 officers who were responsible for completing death certificates. The sample object taken for this research is a Death Certificate form as many as 77 samples. While the sample of subjects in this study were 2 officers who filled out death certificates. Sampling Technique Subjects in this study used non-random (non-probability sampling) with purposive sampling. The results showed that the SOP (Standard Operating Procedure) already exists and is complete which regulates the Filling of Death Certificates at RSU Banten in the installation section of the funeral procession (IPJ), but it is still not fully implemented because there are still many incomplete forms, from the 5 SOP items it is known that those who are complete with SOP guidelines are (100%) while those that are incomplete with SOP guidelines are (0%). The results of completeness in patient identification with a complete percentage are found in the sub-components of medical record numbers and names, which are 77 (100%), while the incomplete percentages are found in the sub-components of death serial number, population identification number and population identification number, which is 77 (100% , Important reports on death certificates that are filled out completely are found in the time of death sub-component, which is 77 (100%), while the completeness of filling out important reports that are incomplete on the death serial number is 77 (100%).Authentication Author on death certificates which is filled in completely is contained in the sub-components of the doctor's TTD sign and the doctor's name, which is 77 (100%), while the incomplete completeness of author authentication on the reporting blood pressure, the name of the reporter, the identity card number of the reporting person, the address of the reporter is 77 (100%). Both the death certificate that is filled in completely, there are sub-components, there are no scribbles and there is no type - ex, which is 77 (100%). while the completeness of incomplete filling on a good record is found in the sub-components, there are no empty parts, namely 77 (100%). Data collection was carried out by survey, namely the researcher conducted direct interviews with respondents using a questionnaire. The research results obtained the following data; There were97 toddlers who had pneumonia or 26.5%, almost all of them 94.5% of mothers had good knowledge about pneumonia, 46.7% of mothers had sufficient behavior and 49.5% of mothers had sufficient attitudes and more than half of them 70.2% of mothers had not been exposed to information about pneumonia. The Bivariate results found that attitude and information exposure had a significant relationship with the incidence of pneumonia, while behavior and knowledge had no significant relationship with the incidence of pneumonia among toddlers in the city of Cilegon. From the results of this study, it is hoped that the Cilegon City Health Office can increase socialization and counseling about pneumonia through cooperation with related agencies so that it can improve the degree of public health.

Reading the Gospel of Luke's Walk to Calvary as a Funeral Procession: A Study of Luke 23.27–8

AbstractThis study offers a fresh explanation for the characterisation of the women in Luke 23.27 as mourning. It argues that the uniquely Lukan material of women mourning on the walk to Calvary subtly fashions that walk into a funeral procession. The phrase μὴ κλαίɛτɛ in the following verse, Luke 23.28, recalls accounts of Jesus bringing the dead to life earlier in the Gospel, thereby evoking the concept of resurrection. Luke 23.27-8 works in conjunction with material later in Chapter 23 about the ritual preparation of Jesus’ body, to portray funerary ritual for Jesus conducted in reverse (the funeral procession precedes rather than follows the preparation of the body). This inverted order of funeral allusions adds extra resonance to the endpoint of the Gospel, casting it as the logical culmination of a reverse funeral—the resurrection of Jesus from death to life. The interpretation in this paper highlights one way that lived ritual experiences among the Gospel's readers, in this case, the paradigm of funeral ritual, informed the narrative technique in the Gospel of Luke, complementing other well-recognised uses of Greco-Roman rhetorical devices and literary themes.

The Values of Islamic Education in the Maintenance of Bodies in Surau Gadang Village, Padang City

This article discusses the organization of funerals in Surau Gadang Village, Padang City, with a focus on the Islamic education values that guide the process. The organization of a funeral is an integral part of the life of a Muslim community, and in Surau Gadang Village, aspects of Islamic education play a central role in guiding every stage of the process. In this article, the author explains the Islamic education values reflected in the organization of the corpse, including aspects of cleanliness, patience, and social care. Cleanliness is implemented through the process of bathing the corpse (gusul) and using a clean shroud, in accordance with religious guidance. Patience is manifested in the calm and patient attitude of the funeral organizers in facing a process that may be emotionally draining. In addition, social care is reflected in the active participation of the surrounding community in the funeral procession. Kelurahan Surau Gadang promotes the values of solidarity and helping, ensuring that every member of the community feels a sense of care and support in such a difficult moment. Islamic education becomes the main foundation in building these attitudes. This research uses participatory observation and interview methods to document the process of organizing a funeral and analyze the Islamic education values that color every step. The results are expected to make a positive contribution to the understanding and implementation of Islamic education values in everyday life, especially in the context of organizing a funeral in Muslim communities in Surau Gadang Village, Padang City.

<em>The Power of the Dog: Caesar of Notts and the Mourning of Edward VII</em>

Like his mother Queen Victoria, Edward VII kept a thriving kennel at Sandringham and developed close bonds with several of his dogs. His most well-known canine companion was Caesar of Notts, a wirehaired fox terrier who entered the royal kennels in 1903. Caesar went everywhere with Edward and their travels were often recounted in the popular press. Caesar’s most famous role, however, came after Edward’s death, when Caesar was included in the king’s funeral procession on 20 May 1910. The image of the scruffy dog following the gun carriage carrying his dead master struck a poignant chord with the public and interest in Caesar exploded. Pictures and stories featuring the dog appeared in the contemporary press, and in other texts and material objects including books, paintings, and picture postcards. Using these primary sources as well as recent animal studies scholarship, this paper establishes the significance of the king’s bond with Caesar, explains how Caesar became a symbol of the nation in mourning, and discusses the dog’s part in shaping the public memory of Edward VII by highlighting the king’s domestic attachments, and his empathy for the common people of Britain.

A dwarf woman in the funeral procession of Hippolytus and Phaedra.

A dwarf woman in the funeral procession of Hippolytus and Phaedra.

Determinant Factors of Training Result Implementation of General and Covid-19 Corpse Handling Forensic Department of Drajat Prawiranegara Hospital

This study aims to determine the factors that influence the results of the training for the general burial of corpses and the bodies of COVID-19 for the forensic section of the Serang Hospital in 2021. The research design uses cross-sectional quantitative method, the research sample were all 150 respondents of the general corpse and Covid-19 corpse handling training participants. Quantitative data collection was obtained by providing a questionnaire that has been developed about the factors that affect the implementation of the results of the training to former training participants sent via email or sent directly. The analytical technique used in testing the hypothesis is structural equation modeling (SEM). The measurement of research variables was carried out using formative indicators, where the indicators describe constructs. The technique used to analyze the variables of this research was SEM with the XLSTAT PLS-PM program. Implementation of the results of the funeral training includes socialization, cadre, organizing, and counseling. The implementations that have been carried out by the trainees in each unit/section and 3 arrangements for the funeral procession are socialization (28.77%), cadre (6.85%), organizing (2.74%), and counseling (21.9%). Based on the results of the implementation, it can be seen that the lowest implementation in the three settings is cadre and organization. The implementation of cadre and organization is mostly carried out only in units/sections and in several settings (1 or 2 orders). The results on the assessment on the outer model, for the supporting factor variables, show that the variable that has the biggest influence is legality with an outer weight value of 0.394, while the other variables are not significant because they have an outer weight value below 0.2. The most significant inhibiting factor variables are negotiation failure variables with an outer weight value of 0.225 and a weak coordination variable with an outer weight value of 0.332.
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A 'worthy disciple of Galen', 'ardent sportsman' and 'expert swordsman': Henry Kipping (1726-1785) apothecary and surgeon at Brighton, England.

Henry Kipping (1726-1785) was an apothecary and surgeon in Brighton, England. Here we present a series of contemporary references to Kipping from newspaper, book, archive and web-based resources. Some relate to his medical practice (resuscitating a 'drowned' elderly physician and a fisherman, bleeding a member of parliament who had fallen from his horse and praising a nostrum for the 'gravel and stone'). Social references include a duel with an army officer whose sword Kipping confiscated. Kipping appears to have been popular, connected with members of Brighton's high society and passionate about traditional past times, e.g. swordsmanship, horse riding and hunting on the Sussex downs. Indeed, Kipping's horse ran in the earliest known horse race in Brighton (1770). He was consulted by notable local residents including the Thrale family of Brighton and Lady Wilhelmina Shelley (the latter evidenced by Kipping partaking in her funeral procession in 1772). Kipping lived and practised at 28 West street, a road most famous for its (now lost) George Inn where King Charles II stayed just prior to his escape to Normandy. Kipping comes across as a colourful and eccentric clinician.

Jzykowa funkcja bieli i czerni w powieci "Widnokrg" Wiesawa Myliwskiego

This article analyzes the linguistic function of white and black (and derived variants of grey) in Wiesaw Myliwskis novel Widnokrg. Analyzing the symbolism of white W. Kopaliski drew attention to its connotations related to the purity of spirit, soul and the joy of existence. The excerpted material proved that in many cases the linguistic creative function of white coincides with its reception. The binary nature of white is emphasized by the statue of a weeping tomb figure, which has been recalled many times, performing a funerary and mourning function. The symbolic value of black, stereotypically ascribed to phenomena perceived as evil and mourning, is represented in Widnokrg usually in the circle of negatively perceived phenomena and feelings. It is a permanent element of burials, as a traditional part of the funeral procession, performed by mourners clothes and props. Incidentally, this color elevates the ambivalently created characters by adding distinction to them.

Organizing Muslim Virtue: Community Organizing, Comparative Religious Ethics, and the South African Muslim Struggle Against Apartheid

ABSTRACTWhile offering valuable comparative insights into models of the self and ethical formation across religious traditions, studies of virtue ethics have been critiqued for putting forward accounts which are elite‐focused. Some comparative ethicists have pointed to work in religious ethics and political theology on faith‐based community organizing as offering compelling case studies of non‐elite ethical formation. I seek to add to this literature by performing an analysis of the theories and practices of ethical formation in the South African Muslim anti‐apartheid grassroots organization known as the “Call of Islam.” The “Call of Islam” emphasized a liberation‐oriented praxis and active solidarity with non‐Muslim organizations for the purposes of protesting apartheid and employed a range of social practices including study circles (halaqat) and political funeral processions to prepare and equip its members for such work. As such, it not only sheds light on non‐elite ethical formation, but in its cultivation of the habits and dispositions of democratic solidarity, it also serves as an Islamic example of broad‐based community organizing.

Representation of ‘SAw’ and ‘Pr-nw’ Shrines in the Funeral Procession in Some Non-Royal Mastabas During the Fifth and Sixth Dynasties

Representation of ‘SAw’ and ‘Pr-nw’ Shrines in the Funeral Procession in Some Non-Royal Mastabas During the Fifth and Sixth Dynasties

Básník Aleš Balcárek a svatováclavská tradice

The works of a Moravian poet of the Czech National Revival Aleš Balcárek (1840–1862) often depict the patron saint of Bohemia St Wenceslas. Balcárek asks St Wenceslas for help as the protector of the homeland and the nation. In 1862, the poet died of serious injuries sustained after he fell off the Horse Gate at Wenceslas Square. His tragic death was symbolically preceded by his exclamation: ‘Saint Wenceslas, intercede for us!’ The circumstances of his death give rise to many speculations about the real cause of the accident, because the student Balcárek had been monitored by the secret police for his patriotic stance. Balcárek’s patriotic motivation, embodied in the symbol of St Wenceslas, presumably dates back to his studies in Olomouc, where the Cathedral of St Wenceslas is located. Reminiscences of St Wenceslas also emerge in connection with Balcárek’s membership in Blaník, a student association in Prague (and the legend of St Wenceslas, who, accompanied by his knights, will come to the aid of the nation when it suffers most). The young man joined the Hlahol choir and learnt to sing in it the old Bohemian hymn ‘Saint Wenceslas!’; he became a skilled reciter who, under the influence of the scenery, often ended his performance with the exclamation: ‘Saint Wenceslas, do not let us and our descendants perish!’ In 1862, the funeral procession of the prematurely deceased talented hope of Moravian poetry symbolically passed by the old statue of St Wenceslas, situated in the middle of Wenceslas Square. The poem Můj zpěv [My Song], an excerpt from which is included in the text of the article, is the poet’s artistic and ideological legacy spanning centuries.

The Function and Meaning of Tope’ le’leng in the Death Ritual of The Kajang Tribe, South Sulawesi

Tope’ le’leng in the Kajang language means black sarong and is a typical sarong of the Kajang tribe worn by men and women, both for daily wear and worn at various ceremonies held by this tribe. The study of tope’ le’leng has been quite a lot. Still, no one has discussed its function and meaning in the death ritual of the Kajang tribe, considering that tope’ le’leng has been recognized as one of the Kajang tribe’s identities among other tribes in Indonesia. This study examines the function and meaning of Tope’ le’leng in death rituals, starting from when the corpse was still at home, funeral preparation, funeral processions, and follow-up rituals until 100 days. This research used an ethnographic approach with descriptive analysis. Data analysis used triple pattern (Pola Tiga) theories in Paradoxical Aesthetics from Jakob Sumardjo. The data sources in this study are Tope’ le’leng, the funeral ritual itself, the shaman who led the death rituals, and the local community who followed the funeral ritual. Data collection techniques used participatory observation and interviews. The results showed that Tope’ le’leng functioned as an object of donation, a sign of grief. It is a marker of a family of mourning (not wearing clothes other than tope’ le’leng) as a ritual object to cover the bamboo coffin and Pammorangan. Tope’ le’leng, as a ritual object, shows the social strata or economic level of the grieving family in the community. The Kajang people believed that the deceased spirit could see the family and the shaman as long as they did not wear clothes other than tope’ le’leng for 100 days. As one of the ritual and sacred objects, tope’ le’leng has presented a moment of transcendence and belief in the existence of spirits in death rituals. Based on the triple pattern theory (Pola Tiga), namely the relationship between the upper, middle, and lower worlds. Tope’ le’leng has another function as a relationship connector between God, man, and nature. The simplicity of its form and composition does not detract from its function and meaning and even reinforces its sacredness as a ritual object in patuntung beliefs.

Spectacle of Grief: Public Funerals and Memory in the Civil War Era by Sarah J. Purcell

Reviewed by: Spectacle of Grief: Public Funerals and Memory in the Civil War Era by Sarah J. Purcell Stephanie K. Lawton (bio) Spectacle of Grief: Public Funerals and Memory in the Civil War Era. By Sarah J. Purcell. (Chapel Hill: University of North Carolina Press, 2022. Pp. 321. $95.00 cloth; $34.95 paper; $26.99 ebook) Historians of Civil War memory have eagerly anticipated Purcell's project, and it does not disappoint. Americans in the nineteenth century took death seriously and produced an astonishing amount of material about public funerals. Purcell is up to this challenge and incorporates a remarkable number of primary sources, including over three hundred newspapers, surveying the funeral rites and memorial politics for nine prominent Americans, ranging from well-known individuals like Henry Clay, Robert E. Lee, and Frederick Douglass, to nearly forgotten people like Elmer Ellsworth, George Peabody, and Winnie Davis. Purcell states that although public funerals have long been cast as rites of "unity and consensus," they are in fact contested sites of memory creation as participants "advocate for alternative visions of the past" and project "conflicting ideas about the nation onto famous figures whom they mourned" (pp. 5–6). Through such debates about the past, "Public funerals … helped define American national identities" as post-bellum Americans worked to "'reconstitute' the … nation in ways compatible with rival political interests" (pp. 3–4). But rather than a singular memorial tradition, Purcell shows that multiple, often conflicting, strands were combined in the same commemorative events. [End Page 84] Each chapter contains real gems. Purcell's discussion of how Frederick Douglass' "What to the Slave is the Fourth of July" oration was a rebuttal of the eulogies for Henry Clay in July 1852 is eyeopening. The diplomatic wrangling between the British and American governments over who would transport George Peabody's remains back to the U.S. in the wake of the CSS Alabama dispute shows that the political significance of memory is often international in scope. Purcell's attention to the racial lines of division in these ceremonies is superb, but there could be more attention to the less obvious ways gender and class were used to exclude or marginalize lower-class men, immigrants, and women. For example, while white women joined crowds welcoming Henry Clay's body to their cities and female family members sometimes appeared in the processions, women did not march, deliver the eulogies, or sit on the civic committees that planned these events. Only in the South after the Civil War did ladies' memorial associations start to take a role in hosting mourning rites, but they still did not participate in all aspects of public mourning equally with men. Even lower-class white men, such as firemen in New York City, usually walked near the end of funeral processions, not in the chief places of honor, which highlights the fractures of class and whiteness that became more prominent as America entered its Gilded Age. Spectacle of Grief opens promising avenues for future exploration, especially the possibility of further integrating disability studies into Civil War memory. Throughout the book, undertakers tried to prevent corpses from decaying while on public view while eulogists praised their past physical attributes and ignored often lengthy and disabling illnesses. These attempts to hide mortality, even after death, invites collaboration with disability scholars who have argued that illness and disability have never been welcome in the American community. Scholars of Civil War memory or of death and funeral traditions will find this a valuable addition to their bibliographies. History [End Page 85] instructors who teach about any of the book's nine central subjects would benefit from this additional context, and the chapters on Henry Clay and Frederick Douglass/Winnie Davis would work well as a set to assign to upper-division history classes talking about U.S. slavery, race, gender, and politics. Stephanie K. Lawton STEPHANIE K. LAWTON is an assistant professor of history at the University of the Cumberlands. Her research focuses on Greco-Roman influences on presidential funerals in the nineteenth-century United States. Copyright © 2022 Kentucky Historical Society

Funeral customs and traditions in Andalusia Social custom and religious tradition

Death is the inevitable end of all human creatures, and it is an inevitable death that awaits every soul and obsession that dominates people’s minds and causes sadness in their souls, and that is because a dear person has taken his breath, left the world and joined the supreme companion, so that sadness and pain begin, the sadness of parting and the pain of farewell. And the Andalusians, like the rest of human societies, were distinguished by their funerary customs and traditions that distinguished them from the rest of the societies. As soon as the conquerors set foot in the Iberian Peninsula, they started constructing cemeteries, organizing them and taking care of them. Therefore, the Andalusian cities witnessed multiple cemeteries whose names were inspired by the names of the saints and the righteous and divided them into: public cemeteries and private cemeteries. Others are dedicated to those who have died of epidemic diseases. And the Andalusians spread their dead and the funeral processions differed according to the status of the deceased. Political circles among the public, which witness humility from them and increase their attachment to them, so they walk on their feet in respect and reverence for the personality of the deceased, and perhaps some of them went riding and disembarking in front of the funeral. I moved to the Far Maghreb, and it seems that they violated what was prevalent in the countries of the East, where wearing black was an expression of sadness for the dead, and the Andalusians also mourned their dead with poetic poems that were dominated by the nature of sadness and pain, so these poems spread in Andalusian society and Andalusian sources were filled with this kind of The poems and the so-called literature of condolences appeared, and the funerary traditions in Andalusia contained scenes of the wills of the dead through which they are buried. We knew these commandments and summarized their religious and funeral implications. And due to the necessity required by the nature of the subject, the researcher resorted to using the descriptive historical method based on linking historical events and facts in order to reach reliable results. The study was organized with an introduction, two sections, and a conclusion. The first topic was devoted to the study of Andalusian cemeteries, highlighting the emergence and organization of these cemeteries. The second topic was devoted to the study of funeral customs and traditions in Andalusia and the innovations and rituals that accompanied them that contradicted the Islamic religion. her to study.