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#1  Death and Remembrance [Peer Review] Thanks in advance to anyone that may read this - if only a small portion of it. If anyone could offer any comments, suggestions, etcetera, etcetera... concerning this paper, it would be most appreciated. Due to the large amount of text, I have also included a text version of this post. The prompt is to take an argumentative or expository stance concerning a topic of your choosing. The following is my research proposal and thesis: For my project, I plan to speak my thoughts on the process, traditions, and religious affiliations with the current burial practices of today. Through various sources that reveal the roots of such practices and beliefs, I plan to reduce the thought process and/or the argument against reducing or eliminating the numerous traditions surrounding burial and death. Although I am to take an argumentative stance, I believe that in order for my thesis to be successfully appealing or understandable to my audience, I must take a middle ground at some point; however, my main point will be to criticize and question the current practices without careful, timid steps. My thesis is as follows: Current burial practices are dated and largely unnecessary due to the fact that much of their roots lie in archaic traditions that are tightly woven in the religious, superstitious, and/or ignorant belief systems of ages past, and that such established beliefs may very well lead to further damaging the earth. The paper itself follows: Manson Shank English 201-04 19 March 2008 A history of the psychology and sociology of death and the various forms of funeral procession and the human methodology found in current burial practices The body of a man lies still: lifeless. Whatever it was that drove the man’s body has left nothing more than a lifeless husk of flesh that will soon begin breaking apart as the small, efficient, voracious scavengers of the microscopic world swarm to feed upon his flesh. From a death of one, another’s life is begun. Yet, with full knowledge that whoever or whatever this man may have been in life is now past, either dead with his final breath or swept away to a spiritual realm, currently, society expects a full funeral procession to take place. This man’s body will be taken to select caretakers for the preservation of his body, a casket will be crafted, a headstone likely fashioned to mark his presence upon the earth, and any number of others objects and selective processions will take place. All this will amount to a cost, both in terms of time, effort, and finally monetary expenditures (Powel). Likely, all are familiar with such practices, but why is that we, as a society, have come to both expect and involve ourselves in such shows for the dead? More importantly, is it truly for the deceased that these processions take place? The answer lies within tradition: today’s cultural norms have become as they are due to the timeless repetition of earlier funeral rites and processions. Although some were lost in the confusing, grey sands of time, many of the practices have followed mankind into the present age. It is in this manner that the system of funeral rites has created a perpetual loop that is never pressed for true questioning by many. And indeed, any that do likely dismiss the idea as fleeting or hopeless due to the level of instillation that the current culture of today holds of the ideas and processes relating directly to burial practices of our time. Additionally, there is a striking level of psychological and sociological attachment in the funeral rites, and thus the system continues its march. However, I now propose that modern civilization begin actively peering upon the traditional funeral practices through the looking glass of a skeptic, and perhaps even beginning to view such things through the prism of a critic as well. It is through this perspective that I make this claim: current burial practices are dated and largely unnecessary due to the fact that much of their roots lie in archaic traditions that are tightly woven in the religious, superstitious, and/or ignorant belief systems of ages past, and that such established beliefs may very well lead to further damaging the earth. To understand more clearly why it is that the current traditions are widely unnecessary, it is advisable for one to first look at the long, winding history of humankind’s fascination and reverence in relation to anything involving a human’s death. The first instance of humans burying their dead can be traced back to the Paleolithic era of human existence, which is estimated to lie within the time period of 200,000 years ago (Fullard-Leo). It is not quite clear as to why these early humans began burying their dead. Was it out of compassion? Perhaps it was spawned from simple, utter confusion? Or was it simply because humans observed that the decaying husks of the deceased sometimes caused others to enter the unknown nothingness of death? Again, it is not certain as to why humans first began burying their dead, but most ruminations of current archaeologists and anthropologists point to the latter point made. With the practice slowly beginning to take hold as common or expected, humans placed themselves on a strange path in which people began to associate death and demise with being placed within the earth’s womb. As human history carved its way through the rough unknown of coming time, countless civilizations and cultures began developing various processions and beliefs related to the inevitable arrival of death’s cold grasp. In a time where superstition reigned supreme and ignorance flourished, traditions began taking root. Although one can never place any aggressive blame on those that lived within such an early time, the fact that the current traditions are tied to the beliefs of such a time – a period when the only scientific inquiry was replaced by the supernatural – ought to be quite striking. A myriad of cultures formulated countless ideas and traditions, some of them simply absurd in the present sense and understanding, and others seemingly more a show of affluence and social standing than true reverence for the dead or beliefs and thoughts of death. Humans have long combated one another in contests of social standing among society. Ironically so, it can be seen that this perpetual struggle has even transcended life and passed into the realm of death itself. The kings and queens of ages past decreed that monolithic structures be made to house their eventual remains. In a final, everlasting sign of affluence and material control, those of royalty were made to rest in truly extravagant tombs. But it was not simply a struggle of social hierarchy amongst royalty: those beneath the privileged royalty even sometimes took part in shows of supposed wealth. In a truly inane, everlasting fight, people’s gravestones battle one another (Counts). Thankfully, such practices such as these have seen a heavy decline as humankind steadily marches through the modern era, but the remnants are still readily visible. These timeless, silly shows of power and wealth stand testament to how humans have attempting to subdue one another in almost every possible manner possible. Although society no longer holds such ridiculous shows of social influence or power – at least not to the extremely preposterous extent that it once did – people continue to spend a large amount of money, time, and effort on funeral practices. The cost steadily and rapidly climbs as one must collect the following items and people for a traditional burial: the casket, a plot within a chosen graveyard, funeral clothes for the deceased and/or living, a pastor or other such eulogist, invitations, caretakers to embalm the body, and a headstone bearing the name and possibly an inscription of the individual’s favourite quote, poem, or other such sentimental phrase. All of these items and people accrue a cost that commonly reaches into the thousands. In fact, the cost is commonly around 7,500 dollars (FCGS). If the deceased happened to be particularly close, or was abruptly taken from the plane of the living through a tragic end of some fashion or another, than the cost could either become an additional burden to those that remain. Perhaps even more dangerously, the reeling emotions of those dealing with the loss of a loved one may impair the judgment, causing them to think that they are either doing a service to themselves, those that have been invited to mourn the departed’s death, or perhaps even the deceased. This traditional form of burial can commonly become expensive in terms of money, time, and human effort, but also in another, much broader manner. Such will be elaborated upon later. Another consideration to take is that many cultures developed the idea that the sight of scavengers eating of the human dead was a terrible one. It signified disrespect to whoever’s bodies these might have been. This is a statement that holds little weight unless one holds the belief that one’s corporeal body is something needed for something after death has taken place. Indeed, many people’s held such an assertion as their own, claiming that there was an afterlife, and that death was simply a transitional phase. In a manner of transcendence, the body was expected to be kept in prime condition. The Egyptians of old readily come to mind when pondering this information: they were masters of preservation through embalmment, and created extravagant tombs filled with the worldly possessions (which they thought could be used as tools in the afterlife) of the deceased (Crowe). Tied to this thought process are various religious rites and beliefs as well, many of which decreed a “right” manner in which to live, and also claimed a “right” method in handling the dead. However, one cannot simply sit idly by; one must question these beliefs. If even one holds these beliefs as their own, self-investigation and reflection will give better understanding as to why it is that society does what it does. Why is that the physical body must be handled in select, particular methods? And who is to say that their particular methodology is the correct one? There is a striking psychological aspect of human burial that one must consider. Humans have come to associate various objects and moments of their lives with the deceased they wish to remember (Hallam, Hockey). It could be said that through the movements of tradition and the placement of a marker signifying the final resting place of a loved one, the living will better recall the memories of the dead. Additionally, what makes this practice so vary moving is that the ground that the buried rest in will likely never move. Nor will the great tree that stands majestically next to the heavy, polished headstone bearing the name of the dead. The headstone lies heavily upon the earth, the tree grips the earth steadfastly, and the casket that cradles the dead within the earth’s womb are all ageless. Although the world may shift and the living will likely change with the incessant march of time, the small, quiet place of the dead will forever remain unchanged: timeless. In this captured moment of time, it is easily possible for the living to use the scene as a conduit for remembrance, a mirror presenting the name of nostalgia (Hallam, Hockey). Humans have minds that function around the use of symbols, and within a name of someone known – even more poignantly when the living are left to consider the memories of their shared experiences with someone they deeply loved – there is an unimaginable amount of symbolism at play. With the carefully crafted picture of a graveyard, the living are made to recall the dead much more easily. To further illustrate this point, consider the appearance of many graveyards. The graves commonly lie in systemic rows, sometimes with families or close friends buried in neighboring plots (Taylor). In some cases, lovers are buried atop one another, as a show of eternal embrace. Paths meander through the graveyard in the shape of an efficient, revealing grid, which allows the visitors of the graveyard to easily access their remembered ones. Trees of various types are grown and tended with quiet, reverent care, the grasses are kept green and trim, and various flowers may dot the graveyard as bright bursts of colour, and perhaps ironically so, life. With a dramatic show of greenery and colour, the plants attempt to act as a sign of rebirth, perhaps, or that the inevitable clasp of death is not as bleak as we commonly think it to be. It is clear that most graveyards are tended and primed quite well. This care is clearly taken, but for whom might it be for? Is such a show of care for the dead or rather for the living? One may be capable of arguing that it is out of reverence for the dead, as well as an effort to aid those that remain living. However, seeing that the living are the only ones that truly experience the obvious care in tending the graveyard, I will say that the care is directed specifically at those that remain breathing. Another aspect of the graveyard and its upkeep to consider is that perhaps people tend the graveyards as they do – or expect them to be, at any rate – out of the notion that they hope the same will be made of them when they lie dead and buried within the earth. It is not shocking to hear that most would much rather lie in the blackness of death in a graveyard that is well-tended compared to one that is dreary and overgrown. In a strange, circular manner, it could be said that the supposed reverences taken for the dead are in fact selfishly fueled by the idea that we will lie in a land that is beautiful – if even it happens to be artificially so. Regardless of the true motives behind the presentation of the dead and their final resting place upon the earth, there is something else to consider: the amount of space that the departed are occupying. It is estimated that there are currently 6.6 billion people walk upon this earth (U.S. Census Bureau). Every single one of these people will eventually become nothing more than lifeless, decaying flesh. Already, the living of today take their strides upon the countless bodies of the dead. Graveyards have evolved from the small, tightly packed, to the sprawling plots of land. Some of these graveyards house more than 800,000 people. It is a daunting task for one to consider the amount of space that 800,000 people may occupy, and what is even more intimidating is attempting to visualize the amount of space that 6,600,000,000 people may occupy. Granted, not every single one of these people will become a headstone within a graveyard, but if one were to halve this incredibly large number, the amount of space is still astounding. Clearly, if society is to continue burying its dead as it currently does, there will be severe consequences. Although places such as graveyards act as wonderfully accessible conduits of nostalgia, their size is beginning to create issues. Already, land has run short, and as the dead increase – as they inevitably must – some very important questions and solutions are beginning to formulate (U.S. Department of the Interior, National Park Service). The most striking of which happens to be, “Where might we place the remains of so many people?” In response, many have stated cremation. Cremation is a process in which the body is incinerated to the point of becoming ashes, nothing more. The ashes are then often placed within jars, boxes, urns, or other such small objects to act as reminder of the dead, much like a headstone. In this manner, the channel-like effects of the headstone are kept intact. Such an aspect is a very important one, as has already been elaborated upon earlier within this essay. The environment will suffer the incendiary bursts of ash created when cremating a body; however, the land will no longer have to house the entire body. Although cremation still affects the environment, it is to a far lesser degree than traditional burial. Due to the reduction in size of the dead, cremation is both much more practical for those tending the dead, and the environment. Although I would argue against the various processions and ceremonies revolving around the sending of the dead into the final realm, these can – and commonly do – take place when burning the dead. Another characteristic of cremation that is worth mentioning is that due to the fact that the casket will be burned with the dead, people are less likely to spend excessive amounts of money and effort on such an item (Wyoming Funeral Directors Association, and FuneralNet). Additionally, the headstone cost is replaced with the much cheaper ash container. Cremation is seeing an increasing amount of support among the common people and various governments due to these reasons, but likely, the most important of which happens to be the concerns of the allocation and preservation of the land. Some countries, such as Japan and India, have taken dramatic steps in how people are expected to send their deceased, making it a requirement that people are cremated. However, cremation is not the only alternative to how society may bury its dead, and still retain the livelihood of the earth. Such an entombment is termed as being “natural burial”, which is an increasing method of burial that, as its name makes easily known, is the idea that one’s body will be buried in the most naturalistic and economically friendly method possible. In such a practice, the body is placed in a biodegradable coffin or simply a shroud that covers the body. Native vegetation, such as a memorial tree, seasonal flower, or bush, is planted over or near the grave in place of a conventional cemetery monument. The resulting green area creates a living memorial that also serves as a protected wildlife preserve. As can be easily ascertained, the natural burial method is an incredibly wholesome method in laying the departed to rest, as it does no harm to the earth. Rather, a natural burial benefits the earth, as it readily returns the nutrients of a body to the soil. In a completely natural, colourful manner, a marker is made to act as conduit of remembrance for the living. In addition to this, the natural vegetation will flourish, which may make the passing of a loved one easier to bear when viewing the colourful parade of the thriving flora (Puckle). Natural burial sites are known as woodland cemeteries, eco-cemeteries, memorial nature preserves, or green burial grounds. Although this practice has been eclipsed by the much more extravagant and costly traditional burial systems, this practice is not entirely novel, as it has been practiced by Muslims for centuries, with the condition that the buried face Mecca. Strangely, an archaic system has proven itself to be quite beneficial and practical, and hopefully, this type of burial practice will gather even more popularity. I very much hope to see this type of burial practices become quite popular, perhaps becoming so much so that they are no longer termed as being alternative, but will possibly develop into the expected norm. Although I personally may not find the ceremonies necessary, in natural burials, the various processions and religious rites relating to the departure of the living can be held. Seeing how they cause no harm to the environment, retain the significant and exceptionally essential conduit-object for recollection, and how these types of graveyards create spans of land that both human and wildlife can use for differing means, I cannot possibly see what argument one may have against these versions of the traditional, damaging graveyards. The only argument that may hold any substantial weight is that a tree cannot literally bear the name of the deceased, only symbolically. However, if one is attempting to fuel their naïve need for immortality through the engraving of their name upon an object that will far outlast them, I present the argument that such a show of supposed immortality is frail and perhaps even useless. For what use is a name with no story or accomplishment? Better to make one’s name endless through action and accomplishment rather than the silent, meaningless engraving of one’s name upon granite. In review, much of today’s traditions of funeral rites and practices are hinged – some loosely and others quite steadfastly – on earlier conventions of belief in relation to death. The subtle yet powerful affects of the human psyche and how it deals with recollection and death are immediately tied to how we, as a broad culture, handle the preparation and sending of the departed. Questioning these various terms of burial reveals that some of our current practices are somewhat outdated in the sense that perhaps they truly are not necessary. However, intriguing such revelations may indeed prove to be, the most poignant aspect of society’s current burial practices is hinged on the realization that the earth cannot possibly be made to accommodate the inevitable demise of billions of people if we are to bury them all in the completely traditional sense. There is simply not enough land to hold such a large number. Thus, in conclusion, the current burial practices must be changed, as their foundations stand upon the unconvincing, archaic ideals of ages past. If we are to sit idly by, the earth, as damaged as it already is from millions of years of human existence, will invariably suffer consequences – many of which we likely cannot completely foresee. Anderson, Sue. "Burial Archeology." Spoilheap. 2000. March 17, 2008 Sue Anderson draws the reader's attention to the archaeological aspects of burial, and how such excavations have shown how varying cultures have dealt with death. Also describes how many societies of ages past have dealt with the notion of afterlife, and how their corporeal remains have sometimes played a vital role in such things. Bertram S. Puckle. Funeral Customs, their Origin and Development. Detroit: Singing Tree Press, 1968. Puckle describes the numerous origins of human burial practices, and also delves - albeit briefly - into the cultural and psychological aspects of such practices and traditions. He also reveals countless objects and actions that have specific, special importance in many burial rites and customs, such as bells, various motions made by particular individuals within a society, etc. Counts, Dereck. "Tombs and Funerals." March 17, 2008 Within this article, Dereck gives reference to Roman burial practices. Additionally, this short, succinct article illustrates how the rich had much more elaborate funerals than those of lesser social status. Crowe, Niamh. "Funeral Customs." March 17, 2008 A web article that details the history of current funeral customs, bringing the Egyptian, archaic beliefs and practices to the attention of the reader in order to illustrate the origin of many customs. FCGS. "FCGS: Burial Cost Estimates." FCGS. FCGS. March 17, 2008 This website describes the estimated cost of funerals based on a sliding scale, with degrees of what is commonly termed as being "Good", "Better", and "Best". Includes costs of the casket, flowers and such containers to hold them, the outer container, transportation, and the following items: Transfer of remains to funeral home. Basic services of funeral director and staff; including embalming and sanitation of the deceased; cosmetology and casketing the deceased. Death certificate; obituary notices. Printing package, including register book, memorial cards or prayer cards, and acknowledgment cards. Use of facilities and staff for visitation at funeral home, and for funeral ceremony at funeral home or church. Outer burial container, tent and cemetery equipment set-up charge. Church or clergy stipend. Cemetery opening and closing charge. Fullard-Leo, Betty. Coffee Times. February 2, 1998 1998. March 17, 2008 In this article, Fullard-Leo delves into the various aspects of ancient Hawaiian burial practices, and how they continue to affect us even today. Talks about a lasting legacy that can still be felt in places even outside of Hawaii. Hallam, Elizabeth, and Jenny Hockey. Death, Memory, & Material Culture. Wiltshire: Berg, 2001. In this text, the two authors bring to question how it is that people attribute various objects with memory, and more importantly, how we have made it a habit and even an expectation to have an object to act as a conduit of our memories of a lost individual. The book illustrates how people can be affected in varying, subjective degrees when given various objects that are directly related to death, or the demise of a close loved one, such as a husband or wife or sibling. The book also describes how some of the gestures, ritual, and other rites act as a system of preservation of memory through the various actions. Powel, Kimberly. "Death & Burial Customs." About.com. 2008. March 17, 2008 Taylor, Timothy. The Buried Soul : How Humans Invented Death. London: Fourth Estate, 2002. U.S. Census Bureau. "World POPClock Projection." U.S. Census Bureau. 07-16-2007 2007. U.S. Census Bureau. March 17, 2008 This website gives the projected world total population of the current date. The site retrieves its information from the U.S. Census Bureau's data, and formulates its data in an understandable, clear manner. U.S. Department of the Interior, National Park Service. "Burial Customs and Cemeteries in American History." U.S. Department of the Interior, National Park Service. 1998. March 17, 2008 Wyoming Funeral Directors Association, and FuneralNet. "History of Funeral Customs." Funeral.Net. 200. Funeral.Net. March 17, 2008 Within this lengthy article found on the world wide web, various burial customs are explored in detail, attempting to reveal the myriad roots - both in religous and superstitious terms, as well as reconciling the systemic scientific inquiry of later generations. Special attention is given within the article to the Christian belief system and how it has affected the current burial customs of today. |
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