Proper and Improper Use of the Dead Body - A Legal Perspective from Europe

2011 ◽  
Author(s):  
Janne Rothmar Herrmann
Keyword(s):  
Dead Body ◽  
Legal Perspective ◽  
Improper Use ◽  
The Dead

“Our Dead are the Ultimate Teachers of Life”. The Corpse as an Inter-mediator of Transcendence

2013 ◽  
Vol 8 (2) ◽  
pp. 223-240
Author(s):  
Antje Kahl
Keyword(s):  
Death And Dying ◽  
Modern Society ◽  
Religious Institutions ◽  
Spiritual Experiences ◽  
Dead Body ◽  
Funeral Directors ◽  
The Public ◽  
Funeral Director ◽  
The Dead ◽  
The Relationship

Today in Germany, religion and the churches forfeit their sovereignty of interpretation and ritual concerning death and dying. The funeral director is the first point of contact when death occurs. Therefore he or she is able to influence the relationship between the living and the dead. In the course of this development, the dead body, often referred to as dirty and dangerous, is being sanitized by funeral directors. Funeral directors credit the dead body with a certain quality; they claim that facing the dead may lead to religious or spiritual experiences, and therefore they encourage the public viewing of the dead – a practice which was, and still is not very common in Germany. The new connotation of the dead body is an example for the dislimitation of religion in modern society. The religious framing of death-related practises no longer exclusively belongs to traditional religious institutions and actors, but can take place in commercial business companies as well.

scholarly journals XXXI. A short account of Dr. Maty's illness, and of the appearances in the dead body, which was examined on the 3d of July, 1776, the day after his decease

1777 ◽  
Vol 67 ◽  
pp. 608-613 ◽  
Keyword(s):  
Dead Body ◽  
Short Account ◽  
The Dead ◽  
As If

About two weeks before he died, he was taken with a fit of violent oppressive pain, just above the pit of the stomach, which made him feel as if he was very near dying. He was bled, and gradually recovered; yet so imperfectly, that any motion of his body, or any pressure upon that part with the point of a finger, instantly brought on such oppressive pain, that he was convinced the least addition to what he had several times felt, must have put an end to his life. He had an idea that there might be a collection of matter behind the sternum, which might be discharge by some chirurgical operation.

scholarly journals Dressing the dead body

2016 ◽  
Vol 6 (2) ◽  
pp. 143-155 ◽  
Author(s):  
Birgitta Nordström
Keyword(s):  
Infant Mortality ◽  
Active Role ◽  
Dead Body ◽  
Artistic Practice ◽  
Collaborative Project ◽  
The Dead ◽  
Mourning Process

My current research focuses on textiles and rites, especially woven textiles for funerals and moments of loss. What active role can a textile such as an infant-wrapping cloth or a funeral pall play in the mourning process? This article will describe the development and current questions that address 1) the infant-wrapping cloth – the textile that is used to dress, clothe, or cover the dead body with particular attention to the question of infant mortality and the material practices of care. 2) The funeral pall that is used at funerals, draped over the coffin or as a body cover at hospital viewing rooms. One example to be presented is Kortedalakrönika (‘The Chronicle of Kortedala’), a collaborative project, woven for a church in Gothenburg. My work is based in artistic practice but opens up several scientific and existential questions.

scholarly journals The disorderly body: considerations of The Book of Numbers, 19 and ritual impurity after contact with a corpse

2011 ◽  
Vol 23 ◽  
pp. 197-205
Author(s):  
Sandra Junker
Keyword(s):  
Hebrew Bible ◽  
Human Body ◽  
The Body ◽  
Human Being ◽  
Dead Body ◽  
Life And Death ◽  
Living Body ◽  
The People ◽  
The Dead ◽  
Living Creature

This article deals with the idea of ritual bodily impurity after coming into contact with a corpse in the Hebrew Bible. The evanescence and impermanence of the human body testifies to the mortality of the human being. In that way, the human body symbolizes both life and death at the same time; both conditions are perceivable in it. In Judaism, the dead body is considered as ritually impure. Although, in this context it might be better to substitute the term ‘ritually damaged’ for ‘ritually impure’: ritual impurity does not refer to hygienic or moral impurity, but rather to an incapability of exercising—and living—religion. Ritual purity is considered as a prerequisite for the execution of ritual acts and obligations. The dead body depends on a sphere which causes the greatest uncertainty because it is not accessible for the living. According to Mary Douglas’s concepts, the dead body is considered ritually impure because it does not answer to the imagined order anymore, or rather because it cannot take part in this order anymore. This is impurity imagined as a kind of contagious illness, which is carried by the body. This article deals with the ritual of the red heifer in Numbers 19. Here we find the description of the preparation of a fluid that is to help clear the ritual impurity out of a living body after it has come into contact with a corpse. For the preparation of this fluid a living creature – a faultless red heifer – must be killed. According to the description, the people who are involved in the preparation of the fluid will be ritually impure until the end of the day. The ritual impurity acquired after coming into contact with a corpse continues as long as the ritual of the Red Heifer remains unexecuted, but at least for seven days. 

scholarly journals Bentuk-bentuk Petulangan Dalam Upacara Ngaben Ditinjau Dari Sudut Kesenirupaan Di Bali

2008 ◽  
Vol 22 (1) ◽  
Author(s):  
I Dewa Made Pastika
Keyword(s):  
Dead Body ◽  
Artistic Value ◽  
The Future ◽  
The Dead ◽  
Religious Meaning

The Art of sarcophagus has been known in Bali since ancient up to now in relationship with a cremation ceremony called “ Ngaben” or “ Pelebon”. Its function is as a plase for the dead body during cremation in order that the dead body is protected and its ash can be easily collected after the cremation Phylosophically, sarco- phagi whith are shape of animals have. a meaning of a pach into the heaven for the soul of the cremated body. Besides, if we view them from the art aspect, they hava special artistic velues and special beauty which become an important cultural asset to attract tourist who want to watch them. Ornaments of the sarcophagi generally used in Bali, are taken from animals such as lion, deer, akin of dragon, gedarba, tiger, and kinds of fish. The shaped sarcophagi are adorned with carved ornaments or with cutouts which are stuck on them and made from paper with various carving motif and coloured-catton thread for example: takep pala, takep piah, pengampad, badong, bottems cover ornament, fire tongue, “ gunala”, “karang guak”, “dure “. Ornaments carved in va- rious motif such as “patra punggel”, “patra sari”, mas-masan, “cra- cap”, patra cina “ and other “ kekarangan “. Comparison elements have important role on the beauty of sarcophagus work such as the comparison between the height and the length of the sarcophagus. Sarcophagi not only have special religious meaning, but olso they have high artistic value which should be developed in the future.

Attitude Toward Organ Donation Related to Personal Preferences for the Final Disposition of the Dead Body in Nursing Students in Southeast Spain

2018 ◽  
Vol 50 (2) ◽  
pp. 358-361 ◽  
Author(s):  
L. Martínez-Alarcón ◽  
A. Ríos ◽  
A.I. López-Navas ◽  
A. Sáez-Acosta ◽  
G. Ramis ◽  
...  
Keyword(s):  
Nursing Students ◽  
Organ Donation ◽  
Dead Body ◽  
The Dead ◽  
Final Disposition ◽  
Southeast Spain

Metonymy, Gifre, Grædig, and a Devouring-the-Dead Theme

2017 ◽  
Author(s):  
Heather Maring
Keyword(s):  
Subject Matter ◽  
Half Line ◽  
Dead Body ◽  
Anglo Saxon ◽  
The Dead

Chapter 2 describes how Anglo-Saxon poets made use of the metonymy of traditional phraseology and oral-connected themes (multiforms) by exploring the “devouring-the-dead” theme in Beowulf, Soul and Body I, and Soul and Body II. The “devouring-the-dead” theme, first proposed here, depicts a ravenous agent destroying a dead body. Due to its subject matter, the theme commonly draws on the half-line collocation grædig ond gifre (“greedy and devouring”), which also arises independently of the theme. The collocation and the “devouring-the-dead” theme are written oral idioms that make use of the metonymic referentiality of oral-traditional signs for both utilitarian and aesthetic purposes.

Making an Exhibition of Ourselves: Using the Dead to Fight the Battles of the Living

2016 ◽  
Author(s):  
Tiffany Jenkins
Keyword(s):  
Cultural Context ◽  
The Body ◽  
Dead Body ◽  
American Military ◽  
Number Of Factors ◽  
Dead Bodies ◽  
The Dead ◽  
Osama Bin Laden ◽  
The Individual ◽  
Nuremberg Trials

In October 2011, graphic images of a blood-stained and dead Muammar Gaddafi were sent around the internet. For some time after his death, his dead body was displayed at a house in Misrat, where masses of people queued to see it. His corpse provided a focus for the Libyan people, as proof that he really was dead and could finally be dominated. When Osama bin Laden was killed by the American military in May that same year, unlike Gaddafi, the body was absent, but the absence was significant. Shortly after he was killed a decision was taken not to show pictures of the dead body and it was buried at sea. The American military appear to have been concerned it would become a physical site for his supporters to congregate, and the photographs used by different sides in a propaganda war. Both cases reflect an aim to control the dead body and associated meanings with the person; that is not unusual: after the Nuremberg trials, the Allied authorities cremated Hermann Göring—who committed suicide prior to his scheduled hanging—so that his grave would not become a place of worship for Nazi sympathizers. These examples should remind us that dead bodies have longer lives than is at first obvious. They are central to rituals of mourning, but beyond this, throughout history, they have also played a role in political battles and provided a—sometimes contested—focus for reconciliation and remembrance. They have political and social capital and are objects with symbolic potential. In The Political Lives of Dead Bodies the anthropologist Katherine Verdery explores the way the dead body has been used in this way and why it is particularly effective. Firstly, she observes, human remains are effective symbolic objects because their meaning is ambiguous; that is whilst their associated meanings are contingent on a number of factors, including the individual and the cultural context, they are not fixed and are open to interpretation and manipulation: ‘Remains are concrete, yet protean; they do not have a single meaning but are open to many different readings’ (Verdery 1999: 28).

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