By Antonius C. G. M. Robben
In loss of life, Mourning, and Burial, an crucial creation to the anthropology of demise, readers will discover a wealthy choice of a few of the best ethnographic paintings in this interesting topic.Comprised of six sections that replicate the social trajectory of loss of life: conceptualizations of loss of life; dying and demise; unusual dying; grief and mourning; mortuary rituals; and remembrance and regenerationIncludes canonical readings in addition to fresh reviews on issues resembling organ donation and cannibalismDesigned for someone curious about problems with loss of life and demise, in addition to: violence, terrorism, battle, nation terror, organ robbery, and mortuary ritualsServes as a textual content for anthropology periods, in addition to delivering a surely cross-cultural standpoint to all these learning loss of life and loss of life
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Additional info for Death, Mourning, and Burial: A Cross-Cultural Reader (The Human Lifecycle: Cross-Cultural Readings)
We can learn something important from both Freud and Jung. But neither, in our opinion, had a totally satisfactory view. Freud stressed what is biologically true about death: its absolute destruction of the organism. He was also aware of man’s great capacity for self-delusion. Though he knew that confronting death could heighten the vitality of living, he did not grasp the symbolic significance of images of immortality. In this he under-estimated the human need for images of connection beyond the life span of each individual.
The testimony of the senses, the gruesome decomposition of the corpse, the visible disappearance of the personality – certain apparently instinctive suggestions of fear and horror seem to threaten man at all stages of culture with some idea of annihilation, with some hidden fears and forebodings. And here into this play of emotional forces, into this supreme dilemma of life and final death, religion steps in, selecting the positive creed, the comforting view, the culturally valuable belief in immortality, in the spirit independent of the body, and in the continuance of life after death.
A second mode is that of human ‘‘works,’’ or the creative mode. One may feel a sense of immortality in this mode through teaching, art-making, repairing, construction, writing, healing, inventing, or through lasting influences of any kind on other human beings – influences that one feels can enter into a general human flow beyond the self. In professions like science or art that have a long heritage, one is frequently aware of the historical sources of one’s own work and the tradition that one’s own contribution is maintaining.