Eligibility Determinations for Burial - in Advance of Need
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Catholics & Cremation
Interim Signature Solution Interim Signature Solution (continued from previous panel) Answers in glory and our bodies and souls will be reunited Cremation(continued from previous panel) Ad resurgendum to your Answers but will be remade on that last day, sharing the in glory and our bodies andcum souls Christo will be reunited Cremation Ad resurgendum Glory of the Risen Christ. in the but will be remade on that last day, sharing the cum Christo to your Because of this, it is inconsistent with this belief Glory of the Risen Christ. in the questions… The rules that govern cremation after death for Catholic To Rise to scatter the cremated remains of our deceased Because of this, it is inconsistent with this belief To Rise the Catholic Church are actually not changing! questions… The rules that govern cremation after death for With Christ Catholic (into the air, on the ground, or in bodies of water) Church to scatter the cremated remains of our deceased Since 1963 the Church has allowed cremation the Catholic Church are actually not changing! or to divide them, or to keep them in homes. (into the air, on the ground, or in bodies of water) Church With Christ and since early 1997 it has allowed a funeral Since 1963 the Church has allowed cremation or to divide them, or to keep them in homes. liturgy in the presence of cremated remains. and since early 1997 it has allowed a funeral Recently, the Vatican’s Congregation for the Why are they The Instruction notes that “when, for legitimate Even with these options, the Church has always What should be liturgy in the presence of cremated remains. -
The Mummy Portraits of Fag El-Gamous
Studia Antiqua Volume 12 Number 1 Article 4 June 2013 The Mummy Portraits of Fag el-Gamous Kerry Muhlestein Bethany Jensen Follow this and additional works at: https://scholarsarchive.byu.edu/studiaantiqua Part of the Biblical Studies Commons, Classics Commons, History Commons, and the Near Eastern Languages and Societies Commons BYU ScholarsArchive Citation Muhlestein, Kerry and Jensen, Bethany. "The Mummy Portraits of Fag el-Gamous." Studia Antiqua 12, no. 1 (2013). https://scholarsarchive.byu.edu/studiaantiqua/vol12/iss1/4 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Studia Antiqua by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. THE MUMMY PORTRAITS OF FAG EL-GAMOUS KERRY MUHLESTEIN AND BETHANY JENSEN Kerry Muhlestein is an associate professor of ancient scripture at Brigham Young University. Bethany Jensen is an archaeology major with a minor in Ancient Near Eastern Studies. he necropolis of Fag el-Gamous has been under excavation by Brigham TYoung University for more than thirty years. In those thirty years, more than 1700 burials1 have been excavated by Brigham Young University. In all of those years of excavation, not a single mummy portrait has been found, even though many of the mummies were interred during the era when some people from this area were having mummy portraits created for their burial. Despite this fact, our research has shown that Fag el-Gamous is the source of at least seven mummy portraits unearthed at the turn of the 20th century. -
The Dread Taboo, Human Sacrifice, and Pearl Harbor
The Dread Taboo, Human Sacrifice, and Pearl Harbor RDKHennan The word taboo, or tabu, is well known to everyone, but it is especially interesting that it is one of but two or possibly three words from the Polynesian language to have been adopted by the English-speaking world. While the original meaning of the taboo was "Sacred" or "Set apart," usage has given it a decidedly secular meaning, and it has become a part of everyday speech all over the world. In the Hawaiian lan guage the word is "kapu," and in Honolulu we often see a sign on a newly planted lawn or in a park that reads, not, "Keep off the Grass," but, "Kapu." And to understand the history and character of the Hawaiian people, and be able to interpret many things in our modern life in these islands, one must have some knowledge of the story of the taboo in Hawaii. ANTOINETTE WITHINGTON, "The Dread Taboo," in Hawaiian Tapestry Captain Cook's arrival in the Hawaiian Islands signaled more than just the arrival of western geographical and scientific order; it was the arrival of British social and political order, of British law and order as well. From Cook onward, westerners coming to the islands used their own social civil codes as a basis to judge, interpret, describe, and almost uniformly condemn Hawaiian social and civil codes. With this condemnation, west erners justified the imposition of their own order on the Hawaiians, lead ing to a justification of colonialism and the loss of land and power for the indigenous peoples. -
Agents of Death: Reassessing Social Agency and Gendered Narratives of Human Sacrifice in the Viking Age
Agents of Death: Reassessing Social Agency and Gendered Narratives of Human Sacrifice in the Viking Age Marianne Moen & Matthew J. Walsh This article seeks to approach the famous tenth-century account of the burial of a chieftain of the Rus, narrated by the Arab traveller Ibn Fadlan, in a new light. Placing focus on how gendered expectations have coloured the interpretation and subsequent archaeological use of this source, we argue that a new focus on the social agency of some of the central actors can open up alternative interpretations. Viewing the source in light of theories of human sacrifice in the Viking Age, we examine the promotion of culturally appropriate gendered roles, where women are often depicted as victims of male violence. In light of recent trends in theoretical approaches where gender is foregrounded, we perceive that a new focus on agency in such narratives can renew and rejuvenate important debates. Introduction Rus on the Volga, from a feminist perspective rooted in intersectional theory and concerns with agency While recognizing gender as a culturally significant and active versus passive voices. We present a number and at times socially regulating principle in Viking of cases to support the potential for female agency in Age society (see, for example, Arwill-Nordbladh relation to funerary traditions, specifically related to 1998; Dommasnes [1991] 1998;Jesch1991;Moen sacrificial practices. Significantly, though we have situ- 2011; 2019a; Stalsberg 2001), we simultaneously high- ated this discussion in Viking Age scholarship, we light the dangers inherent in transferring underlying believe the themes of gendered biases in ascribing modern gendered ideologies on to the past. -
Guide to Cemetery Surveying
Georgia’s State Historic Preservation Office IIIIIICCCeeemmmeeettteeerrryyy PPPrrreeessseeerrrvvvaaatttiiiooonnn QQQUUUIIICCCKKK TTTIIIPPPSSSIIIIII Guide to Cemetery Surveying 1. Consider carefully the scope of your cemetery survey project. The scope of a cemetery survey project can vary according to your established goals and/or your organizational resources. For instance, your project could be to record the locations of all the cemeteries in the entire county, or you could be interested in just recording the information about one specific cemetery. Either is beneficial, especially when taking into consideration what you can realistically achieve. You can always do more later and add to previously gathered information. Consider the following when planning the scope of your cemetery survey: • For a county-wide cemetery location survey, the main tasks are finding all the cemeteries in the county, making a record of the locations, and marking them on a map. • For a survey of an individual cemetery, tasks include: o Determining its boundaries accurately, including unmarked graves; mapping within the cemetery boundaries the layout of graves and plots. o Recording grave marker inscriptions and keying them to a map of the cemetery’s layout. o Photographing all grave markers, monuments, and other features of the cemetery, referencing their locations on the cemetery map. o Recording the condition of grave markers, monuments, fencing, and other features. o Recording the condition of the landscape (erosion problems, plant overgrowth), and other observable problems, such as vandalism. 2. Determine the underlying purpose of your cemetery survey project. In other words, ask yourself specifically what is the end use of the information you are gathering. -
Do's and Don'ts of Cemetery Cleanups
THE “DO’S AND DON’TS” OF CEMETERY CLEANING GETTING THERE: DO seek permission from abutting property owner to pass through their land. Ask where to park the car to be out of their way. Your consideration on their behalf may net you some cooperation (and maybe even some help) from them. Respect their land and their wishes. Leave no refuse on their property. If you pass through closed gates, re-close them. Always leave everything on abutting property as you find it. STONES: DO NOT move gravestones. If they appear to be out of place, draw a map showing the location of the stone. Indicate by arrow where the stones should be (if known). List names and dates. Slate and small marble stones that are broken off and out of place are in jeopardy of theft. Please list ALL information that appears on the stone. Call Commissioner if stone is perceived to be endangered. Photograph if possible. LIVING TREES: DO NOT cut large living trees in burial grounds, even when they are engulfing a stone. In such a case, the best method is to photograph and record all visible information on the stone. Felling large trees endangers other stones and opens the area to sunlight, which encourages rapid second growth, such as briars, sumac and poison ivy. The large trees provide shade and thereby inhibit undesirable growth from overrunning the cemetery. FALLEN TREES: DO NOT drag large trees across gravestones. Get help to carefully lift away from the stones. Large branches should be cut into sections and carried away. -
Mummies and Mummification Practices in the Southern and Southwestern United States Mahmoud Y
University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Karl Reinhard Papers/Publications Natural Resources, School of 1998 Mummies and mummification practices in the southern and southwestern United States Mahmoud Y. El-Najjar Yarmouk University, Irbid, Jordan Thomas M. J. Mulinski Chicago, Illinois Karl Reinhard University of Nebraska-Lincoln, [email protected] Follow this and additional works at: http://digitalcommons.unl.edu/natresreinhard El-Najjar, Mahmoud Y.; Mulinski, Thomas M. J.; and Reinhard, Karl, "Mummies and mummification practices in the southern and southwestern United States" (1998). Karl Reinhard Papers/Publications. 13. http://digitalcommons.unl.edu/natresreinhard/13 This Article is brought to you for free and open access by the Natural Resources, School of at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Karl Reinhard Papers/Publications by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. Published in MUMMIES, DISEASE & ANCIENT CULTURES, Second Edition, ed. Aidan Cockburn, Eve Cockburn, and Theodore A. Reyman. Cambridge: Cambridge University Press, 1998. 7 pp. 121–137. Copyright © 1998 Cambridge University Press. Used by permission. Mummies and mummification practices in the southern and southwestern United States MAHMOUD Y. EL-NAJJAR, THOMAS M.J. MULINSKI AND KARL J. REINHARD Mummification was not intentional for most North American prehistoric cultures. Natural mummification occurred in the dry areas ofNorth America, where mummies have been recovered from rock shelters, caves, and over hangs. In these places, corpses desiccated and spontaneously mummified. In North America, mummies are recovered from four main regions: the south ern and southwestern United States, the Aleutian Islands, and the Ozark Mountains ofArkansas. -
FEMA Coronavirus (COVID-19) Funeral Assistance
Coronavirus (COVID-19) Funeral Assistance The COVID-19 pandemic has brought overwhelming To be eligible for funeral assistance, you must grief to many families. At FEMA, our mission is to help meet these conditions: people before, during and after disasters. We are • The death must have occurred in the United dedicated to helping ease some of the financial stress States, including the U.S. territories, and the and burden caused by the virus. District of Columbia. • The death certificate must indicate the death FEMA is providing financial assistance for COVID- was attributed to or caused by COVID-19. 19-related funeral expenses incurred after January • The applicant must be a U.S. citizen, non-citizen 20, 2020. national or qualified alien who incurred funeral expenses after January 20, 2020. • There is no requirement for the deceased person to have been a U.S. citizen, non-citizen national or qualified alien. Which expenses will qualify for reimbursement? Examples of eligible expenses for funeral services and interment or cremation may include, but not limited to: • Transportation for up to two people to identify • Clergy or officiant services the deceased individual • The arrangement of a funeral ceremony • The transfer of remains, a casket or urn • The use of funeral home equipment or staff • A burial plot or cremation niche • Cremation or interment costs • A marker or headstone • Costs associated with producing multiple death certificates What information do I need to provide to FEMA? Please have the following information before contacting FEMA to apply: • Your name, social security number, date of birth, mailing address and contact phone numbers. -
Animals in Burial Contexts an Investigation of Norse Rituals and Human-Animal Relationships During the Vendel Period and Viking Age in Uppland, Sweden
Institutionen för arkeologi och antik historia Animals in burial contexts An investigation of Norse rituals and human-animal relationships during the Vendel Period and Viking Age in Uppland, Sweden Hannah Strehlau Master’s thesis 45 ects in Archaeology Springterm 2018 Supervisor: Anders Kaliff Co-supervisor: John Ljungkvist Campus Uppsala Abstract Strehlau, H. (2018) Animals in burial contexts: an investigation of Norse rituals and human- animal relationships during the Vendel Period and Viking Age in Uppland, Sweden. The deposition of animals in graves was an essential aspect of burial practice in Scandinavia during the Vendel Period and Viking Age (550–1050 AD). While this rite occurs in many different regions, it is most clearly observed in the boat-graves from the famous cemeteries in Swedish Uppland, such as Vendel and Valsgärde, as well as in a number of high-status cremation graves. Former studies have tended to interpret faunal remains from burial contexts as food offerings, diplomatic gifts or simply as sacrifices. These explanations place an emphasis on the importance of the human dead and imply that grave assemblages mainly served to accompany the deceased as a provision for the afterlife, or to illustrate power, status and identity among the living. The master’s thesis presented here, comprises an analysis of animal depositions from both cremation and inhumation burials in Uppland. By applying the theory of agency, this study focuses on grave assemblages and human-animal relationships as a means of understanding burial practices. Instead of only paying attention to the type of bones and the animal species, it is equally important to consider the condition of the bones, their placement inside the grave and the placement of artefacts ascribed to certain animals in relation to the human dead. -
Funeral Rites Across Different Cultures
section nine critical incident FUNERAL RITES ACROSS DIFFERENT CULTURES Responses to death and the rituals and beliefs surrounding it tend to vary widely across the world. In all societies, however, the issue of death brings into focus certain fundamental cultural values. The various rituals and ceremonies that are performed are primarily concerned with the explanation, validation and integration of a peoples’ view of the world. In this section, the significance of various symbolic forms of behaviour and practices associated with death are examined before going on to describe the richness and variety of funeral rituals performed according to the tenets of some of the major religions of the world. THE SYMBOLS OF DEATH Social scientists have noted that of all the rites of passage, death is most strongly associated with symbols that express the core life values sacred to a society. Some of the uniformities underlying funeral practices and the symbolic representations of death and mourning in different cultures are examined below: THE SIGNIFICANCE OF COLOUR When viewed from a cross-cultural perspective, colour has been used almost universally to symbolise both the grief and trauma related to death as well as the notion of ‘eternal life’ and ‘vitality’. Black, with its traditional association with gloom and darkness, has been the customary colour of mourning for men and women in Britain since the fourteenth century. However, it is important to note that though there is widespread use of black to represent death, it is not the universal colour of mourning; neither has it always provided the funeral hue even in Western societies. -
Death, Burial and the Afterlife
Virtual Special Issue Introduction: Death, Burial and the Afterlife Juliette Wood Burial rites and funeral practices shape the way we remember the dead, while beliefs about the afterlife reflect hopes and anxieties about our own fate and our continued relationship with the departed. At the beginning of the twentieth century French folklorist and ethnographer, Arnold Van Gennep, articulated the notion of death as one of the rites de passage common to all societies. Since then folklorists have been collecting, and analysing the complex and culturally diverse spectrum of traditional behaviours associated with funerals, burials and the fate of those who have died. Prior to this, scholarly interest in beliefs and practices associated with death regarded these customs as cultural oddities, superstitious survivals of a less rational age or the exotic practices of foreign colonies. The rise of such disciplines as folklore and anthropology in the latter part of the nineteenth century, of which Van Gennep’s work is one example, paved the way for a different approach to the examination of these customs. The wide range of customs and practices described in these articles taken from the Journal of the Folklore Society parallel, and at times even challenge, ideas and changing attitudes to the dead and their continued relationship with the living. Two of the articles selected for this virtual edition published by Taylor and Frances Group for the Folklore Society consider burials and funeral customs. Robert Halliday’s study of records from East Anglia relating to certain roadside burials examines the popular belief that suicides were buried in marginal areas outside consecrated ground. -
The Cemetery: a Highly Heterotopian Place
Heterotopian Studies The Cemetery: a highly heterotopian place To reference this essay: Johnson, P. (2012) ‘The cemetery: a highly heterotopiaplace’ Heterotopian Studies [http://www.heterotopiastudies.com] In the UK as elsewhere in Europe, cemeteries are increasingly managed and developed as green open spaces, natural habitats, cultural or historical sites and educational amenities. English Heritage suggest that ‘in the main they are public…. open spaces with great amenity potential and are a diverse historical resource with tremendous educational potential’ (SCRC, 2001b: 80). Arnos Vale cemetery in Bristol aims to be a ‘place of remembrance, an historic park, and a learning and education resource for the City’ (SCRC, 2001b: 65). Carlisle local authority has produced teachers’ notes to assist in the ‘Citizenship’ component of the National Curriculum. Children are encouraged to ‘study areas of graves for the Victorian rich and paupers, and compare these with "green" woodland graves and conventional lawn type graves’ (SCRC, 2001b: 30). Have these developments radically altered the function of cemeteries? Walters (SCRC, 2001b: 45) is adamant: ‘though cemeteries provide positive values such as urban green space, and may be of historical or architectural significance, these benefits are subservient’ to the prime purpose of a cemetery which is to ‘bury the dead of the locality’. Moreover, its prime significance is ‘as a memento mori, a reminder that we will die that challenges citizens to consider their true values and motivates them to live fully in the meantime’. Contemporary cemeteries have adopted various ‘useful’ applications, but they also remain highly complex and ambiguous spatio-temporal enclosures. Worpole (2003: 56), in his study of cemetery landscapes, wonders whether we have the ‘vocabulary for describing what these unsettling landscapes mean culturally’.