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funeral rites of passage

In every society there exists certain customs, traditions, and beliefs associated with the movement of any given individual through life. Typically, the major events that are connected with these rituals are occurrences such as birth, puberty, marriage, and death. Each culture possesses its own set of rules and ideals to accompany the attainment of a new social status. These rituals are often called rites of passage. In his book Rites of Passage, Arnold Van Gennep describes the three phases of transition that accompany a “rite de passage”. The three phases are separation, liminal or margin, and the final being reintegration or aggregation. I would like to compare and contrast these phases, focusing on the transition phase (liminal), in relation to funerary rites across different groups of people. In collaboration with this comparison, I would like to look at the way family members and members of the community are pulled into the liminal state by the death of a loved one.

Marcia Eliade makes reference to the Toradja people in the passage From Primitives to Zen. The article is meant to bring the reader through the events that take place when a member of the Toradja community dies. Throughout the reading it becomes clear that t


Betwixt and Between also makes reference to one other obstacle encountered in the liminal. Those voyaging through the liminal are not thought to be classified as anything. Death in Yoruba society would demonstrate this lack of classification. The lifeless immediately encounter the liminal stage, as is the same in all other cultures.

Throughout the exploration of Turner’s essay as well as the glimpse at particular funerary rites, there are some patterns and similarities that can be drawn. One constant theme that is recognized throughout all three examples is the belief of an afterlife. No matter if the afterlife consisted of other passed members of the community or random people of the world, every example believed in life after death, and that was the final rite of passage. Another similarity that was encountered was the state of the liminal. That transition period, one may argue is unavoidable, especially in death, which we have seen through the illustration of each culture. A minor pattern of funerary rites among the people was the incorporation in some way of song and/or dance. The purpose of the song and dance may vary, however that element has been noted to be crucial for the ushering of the soul to the afterlife. One final pattern to be noted is the need for the living to aid the deceased person to the afterlife, and out of the liminal. In fact each case mentioned drew this interaction of the living with the dead to be a requirement for the safe passage of the soul.

After death, the deceased is readied to be brought to burial or burning grounds without any emphasis on worldly possessions or status. A Hindu death is viewed as the end of the life body and the beginning of a new life in the afterlife. For that reason, it is unnecessary for any worldly ideals or objects to accompany the soul through this liminal journey. One may contend that this loss of all worldly recognition may in fact be one thing that separates the dead from the living and places the departed into the liminal phase.

he immediate family members and close friends become very weary when a death occurs. Im

Some topics in this essay:
Death Yoruba, Betwixt Turner, Primitives Zen, Van Gennep, , Marcia Eliade, rites passage, funerary rites, deceased person, rite passage, death organizer life, funerary rites people, death viewed, reintegration process, encountered liminal, song dance, passage soul, organizer life,

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Approximate Word count = 1416
Approximate Pages = 6 (250 words per page double spaced)


  

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