After death, Tibetans still prefer sky burial

New Kerala, Sept 1, 2005

Lhasa, Tibet (China) -- When the grandfather and grandmother of Zhaxi Toinzhub died, they were treated to sky
burial according to their own will. It is a traditional Tibetan burial where the bodies are left for vultures, creatures
worshiped by the locals as sacred.

<< Mural depicting the Tibetan custom of "sky burial" in which corpses
are dismembered and fed to vultures

About 80 percent of Tibetans choose sky burial, as has been observed for
thousands of years, said Basang Wangdu, director of the Nationality Research
Institute of the Tibetan Academy of Social Sciences.

Tibet has 1,075 sky burial sites and about 100 people to conduct the rituals,
according to figures from the regional civil affairs department.

The largest sky burial site at Drigung Til Monastery receives about 10 bodies on
an average every day. The rituals carried out at the 900-year-old monastery are
regarded auspicious.

The rituals are carried out by a special group of Tibetans, called sky burial
operators.

The 65-year-old Celha Qoisang was chief sky burial operator at Drigung Til
Monastery.

"I used to get totally exhausted every day, but I am willing to live like this because sky burial is an important part in
Tibetan life," Celha Qoisnag said.

He learned the techniques from his uncle and was engaged in the profession for about 10 years. He usually dealt
with one to 20 bodies a day and could adroitly dissect, smash, and feed the bodies to the vultures within two to three
hours.

"I could only rest for one day every month, the 19th day each month in the Tibetan calendar. And I usually spent the
day reading sutras and praying for the dead," he said.

According to a Tibetan Buddhist sutra, the divine in heaven get together on the 19th day every month and the
mundane are not allowed to kill or let the divine smell blood.

Every night all the lamas would read sutras for the bodies, staying overnight at the monastery, said Samdain, head of
the democratic management committee of the Drigung Til Monastery.

The unique rituals are recognised by the central and regional governments. The regional government bans uninvited
outsiders from participating in the rituals and photography is forbidden.

These measures are for showing respect to the rituals and the dead.Sky burial is one of the three principal ways,
through which the Tibetans traditionally return their dead to the earth. The two others are cremation and water burial.

Sky burial is closely related with Buddhism worshipped in the Himalayan region. Buddhists believe life recycles and
advocate kindness and charity. The spirit of the dead is believed to leave the body the moment he dies and the dead
should be fed to hungry vultures as a last token of charity.

Though the central government built a modern crematory in Tibet on Oct 17, 2000, it is not favoured by Tibetans. The
first Tibetan cremation was carried out on Jan 2, 2001.

Cremation is not popular among Tibetans due to thousands of years of tradition. Wood is so scarce in the
mountainous areas of Tibet that in the past burning a corpse was reserved for people of stature.

Tibetans could choose their own burial way and sky burial is still widespread in Tibet, said Cedain Lhunzhub, head of
Xishan Crematory in Tibet.

"In fact, burials are not that important after human beings' death, and we Tibetans prefer sky burial because it
contains Tibetans' compassion and belief. I would certainly choose sky burial after my death, though I am not a
Buddhist believer," said Zhaxi Toinzhub, a young Tibetan in his 20s.

The Tibetans still carry on ancient rituals like sky burials, displaying a timeless adherence to the old ways of life and
death, unaffected by the changes that are rapidly affecting the rest of China.

Funeral practices and burial customs in the

Philippines
From Wikipedia, the free encyclopedia

A funeral procession in the Philippines, 2009.

During the Pre-Hispanic period the early Filipinos had already believed in a concept of life after
death. This belief in an afterlife prompted the Filipinos to create burial customs and beliefs to
somehow honor the dead through rituals. Due to different cultures from different part of the
Philippines many different burial practices have also emerged from the different tribes. For example,
The Manobos had to bury their dead in trees, the Ifugaos had to seat their corpse on a chari before it
was brought to a cave and buried elsewhere. These funeral practices and cultural beliefs are myths
 created by these indigenous people to try make sense of the world that they are living in as a way to
compensate for their lack of understanding.
The present day Filipinos had retained the belief of life after death from their ancestors. Which is
why it is only customary for the present day Filipino to also honor the dead through different
practices. Most prominent practice of honoring the dead is by holding a wake as way for the loved
ones to properly mourn the death of one that is dear to them. [3] Most Filipino Christians hold the wake
at the funeral homes but others also hold them at their own household wherein the wake would be
held for three to seven days and the family members would be required to wear either black or white
during the procession.[3] Unlike their Christian brethren, Filipino Muslims are required to bury the
dead 24 hours after the time of death. This custom dates back to when the spread of disease was a
prominent risk, the Muslims prompted to bury the corpse as soon as possible for sanitary reasons
such as avoiding the widespread disease that could come from the rotting corpse. [4] One thing that
would be common between these two systems is that both practices believe in mourning even after
the burial. In the case of Filipino Muslims, the mourning period lasts 40 days, during which they are
required to wear black clothing. Filipino Christians have the "waksi", or death anniversary, and
mourning on the 40th day.[3][5]

Contents

 1Filipino Christian burial customs

o 1.1Wakes
o 1.2All Souls Day
 2Regional customs
o 2.1Luzon
 2.1.1Apayao
 2.1.2Benguet
 2.1.3Tagalog
 2.1.4Ilocano
 2.1.4.1Wake
 2.1.4.2Funeral
 2.1.5Ilongot
 2.1.6Itneg
 2.1.7Palaweño
 2.1.8In Sagada
 2.1.9Tinguian
o 2.2The Visayas
 2.2.1Ancient Practices in the Visayas
 2.2.2Cebuano
 2.2.3Ilonggo
o 2.3Mindanao
 2.3.1'T’boli
 2.3.2Mamanuas
 2.3.3Tausug
 2.3.4Manobo
 2.3.5Badjao
 2.3.6Subanu
 2.3.7B'laan
 3Influenced Practices
 o 3.1Spanish Influence
o 3.2American Influence
o 3.3Chinese Influence
 4Other practices
 5References
 6External links

Filipino Christian burial customs

Wakes
When a person dies in the Philippines, Filipino Catholic people, such as the Tagalogs, generally hold
a wake known as lamay or paglalamay, a vigil that typically lasts for three to seven nights, but may
last longer if the bereaved family is waiting for a relation traveling from afar. During this time, the
cleaned and embalmed corpse is placed in a coffin, and displayed at the house of deceased or
a funeral home. The casket is traditionally surrounded by funeral lights, a guest registry book, a
contribution box, and flowers. Family members, relatives, and acquaintances participate in the vigil.
Apart from offering condolences, mourners and visitors provide financial donations (abuloy) to help
assuage the funeral and burial expenses. Food and drinks are customarily served by the bereaved
during the night vigil, and typical activities conducted outside or near the vigil area include engaging
in conversation, singing, guitar playing, and gambling – such as playing card games – to keep
mourners awake.
It is socially acceptable for visitors to ask the bereaved questions deemed sensitive in other cultures.
These include how the decedent died, if he or she suffered, or the cost of hospitalization or
treatment. Such personal questions convey valid affection and concern for the deceased and the
bereaved.[6] Other people also customarily offer masses, novenas, and prayers for the benefit of the
deceased.[9]
On the funeral day, the coffin is generally loaded into a hearse or borne by family members,
relatives, or friends in procession towards the church and later the cemetery.[6] Other mourners follow
the hearse during the funeral march. Catholic funerals involve the celebration of the Mass,
while Protestant funerals include singing of hymns and recitation of prayers by a minister. [9]
The traditional color worn at memorial services and interments is black, save for Chinese
Filipinos and Ilocanos, who both customarily don white. If white clothing is worn, it is customary to
have a small, rectangular black mourning pin on the left breast. [9] Some funerals have men wear
the Barong Tagalog and black trousers while sporting a black armband; as it is formal wear,
traditionally acceptable colors include shades of white. Women are often dressed in either black or
white, with those in more conservative areas also wear veils and headbands that match their dress.
After the entombment, mourners offer prayers such as the rosary[6] for the dead every evening
for nine days, a custom called the pasiyam or pagsisiyam (literally, “that which is done for nine
days”). This novena period often ends with a service followed by formal meal with family and close
friends. The custom is base on the folk belief that the soul of the departed enters the spirit world on
the ninth day following death. This is followed by a special prayer service or Mass on the fortieth
day, when the soul is believed to end its earthly wandering and ascend to the afterlife, the time
period evoking the days between Christ's Resurrection and Ascension. The bereavement period
extends for a period of one year when another service is held on the first death anniversary, called
the babang luksâ (lit., "descent from mourning").[6][9]
All Souls Day
Main article: All Souls Day
Catholic and Aglipayan Filipinos pay respects to the ancestors on All Saints' Day and All Souls' Day.
People gather in graveyards to clean and decorate the family grave as early as All Hallow's Eve,
then offer the dead prayers, candles, flowers and sometimes food. More often than not, mourners
keep vigil overnight at graves, eating and making merry to pass the time and keep the dead
company. A popular children's pastime during such vigils is to gather candle wax from melted
candles to either play with or sell to candlemakers.

Regional customs
Luzon

A coffin of an Igorot noble with his coronets and other ornaments (c. 1900).

Apayao[edit]
The Apayaos, also known as the Isnegs or Isnags, of the Cordillera Administrative Region wrap the
deceased person in a mat (ikamen) and is carried on the shoulders of the immediate male family
members. Items are placed inside the coffin in order to help the deceased person in his journey such
as jar basi to quench the deceased one's thirst, a spear and shield is also put inside in order to help
him protect himself from enemies. The coffin will then be lowered down either in the kitchen area of
their homes or in a burial site owned by his family. [11]
Benguet[edit]
For eight days, the indigenous people from Benguet blindfold the dead and then sit it on a chair that
is placed next to a house's main entrance. The arms and legs are tied together in the sitting position.
A bangil rite is performed by the elders on the eve of the funeral, which is a chanted narration of
the biography of the deceased. During interment, the departed is directed towards heaven by
hitting bamboo sticks together.[12]
Tagalog[edit]
The Tagalog people had numerous burial practices prior to Spanish colonization and Catholic
introduction. In rural areas of Cavite, trees are used as burial places. The dying person chooses the
tree beforehand, thus when he or she becomes terminally ill or is evidently going to die because old
age, a hut is built close to the said tree. The deceased's corpse is then entombed vertically inside
the hollowed-out tree trunk. Before colonization, a statue known as likha is also entombed with the
dead inside the tree trunk. In Mulanay, Quezon and nearby areas, the dead are entombed inside
limestone sarcophagi along with a likha statue. However, the practice vanished in the 16th century
due to Spanish colonization. In Calatagan, Batangas and nearby areas, the dead are buried under
the earth along with likha statues. The statues, measuring 6-12 inches, are personified depictions
of anitos. Likha statues are not limited to burial practices as they are also used in homes, prayers,
agriculture, medicine, travel, and other means.[8]
Ilocano[edit]
Filipinos in Ilocos have funeral and burial traditions known as the pompon or "burial rites".[7]
Wake[edit]
A dead man is prepared by his wife for the wake, known in Ilocano as the bagongon. Typically, only
the wife will clothe the corpse, believing that the spirit of the dead man can convey messages
through her. There are many customs and beliefs that are followed, such as coffin placement,
lighting a wooden log in front of the house, chanting while crying (dung-aw), in order to give the
deceased one respects and ensuring a safe travel to heaven. During the wake, immediate family
members of the deceased one are not allowed to work, cook, or carry heavy objects. The ceremonial
attire of female mourners for the vigil is black clothing, while their heads and shoulders are covered
in a black veil called a manto.
Funeral[edit]
Windows are closed before the casket exits the house, while care is exercised to prevent the casket
from touching any part of the house. This is to prevent the deceased's spirit from loitering and
bringing misfortune to the household; to some Filipinos, a casket hitting any object during a funeral
means that another person will die soon.[8] The clothing and possessions belonging to the deceased
are burned and thrown into the river. After the burial service, family members wash their hair with
a shampoo made from burnt rice stalks, water, and basi, called "gulgol" to remove the influence of
the deceased's spirit. Rice cakes and basi are offered to attendees after each prayer session. [7] On
the ninth night, the family holds a feast after praying the novena, [7] and does so again after offering
prayers on the first death anniversary.[7][13]
Ilongot[edit]
The Ilongot is buried in a sitting position, and if a woman, has her hands tied to her feet, to prevent
her "ghost" from roaming.[8]
Itneg[edit]
The Itnegs of Abra have a customary habit of burying their dead under their houses. [8]
Palaweño[edit]

Sketch of an anthropomorphic jar from Maitum in the Saranggani Province of Mindanao.

One of the ancient customs for burying the dead in the Philippines is through the use of burial
jars known as Manunggul jars. These ancient potterieswere found in the Manunggul Cave on
the island of Palawan. A characteristic of the jars for the dead is the presence
of anthropomorphic human figureson the pot covers. These figures embody souls riding a boat for
the dead while seafaring towards their sanctuary in the afterlife. These containers have been dated
from 710 BC to 890 BC. There are also figures of boating people steering paddles,
wearing headbands, jaw-bands, and persons with hands folded across the chest area. The latter is a
method of arranging the remains of the dead.[14][15]
Other similar anthropomorphic jars were also found at Pinol (also spelled as Piñol), Maitum, in
the Saranggani Province of the island of Mindanao. These funeral jars dates back from the Metal
Age.[14][15]
In addition to these jars, the 1965 archaeological excavations done by Robert Fox at Langen Island
in El Nido, Palawan found out that a cave known as Leta-leta Cave was a burial site that dates to
the Late Neolithic Period.[14][15]
In Sagada[edit]
Main article: Hanging coffins

Hanging coffins at Sagada Province in the Philippines.

In Sagada, Mountain Province, the ancient funeral norm of hanging coffins from mountain cliffs is still
practiced by some minority groups. The purpose of suspending the casket from the mountain rocks
is to bring the deceased closer to heaven.[16][17][18][19]
In ancient times, coffins were made from carved and hollowed-out wood. They are 'hung' in place
through the use of projecting beams.[16][17][18][19]
Tinguian[edit]
For many weeks, the Tinguian people dress the dead body with the best garments, sit it on a chair,
and sometimes put a lit tobacco source between the dead person's lips. [8]
The Visayas[edit]
The Visayas has six major islands, namely: Panay, Negros, Cebu, Bohol, Samar, and Leyte. The
islands are home to different ethnic groups, and have similarities and differences in their traditions.
Ancient Practices in the Visayas[edit]
The paguli was a ritual performed when all efforts to heal the moribund had failed, in an effort to call
back the departed soul (1). A coconut shell of water was set upon the dying person's stomach and
was rotated to the chant: “Come back, soul, come back” as noted by Alcina in 1668. In the case of
a datu, some slaves could be sacrificed to appease ancestor spirits. [20]
A cadaver was anointed and groomed, and shrouded in gold and jewelry. The deceased was
dressed in gold to assure ready reception in the afterlife, and gold was placed within the mouth and
between the layers of the many blankets that covered the body. [20][21]
Visayan coffins called longon were made out of hardwood made out of a single tree trunk, which was
fitted and pegged with a lid cut out of the same tree and sealed with resin. [20]Persons of prominence
and datus could be buried in a coffin with decorative carvings, and the carvings often executed by
the future occupant himself.[20] Poor Visayans were buried wrapped in banana leaves or simple
caskets made out of thin boards or bamboo.[21]
A corpse was placed within the coffin with all body cavities filled with betel sap,[20][21] along with finery
and heirlooms. Plates and saucers could be placed under the head like a pillow, or over the face and
chest, in some areas some corpses could be adorned with masks or mouthpieces made of gold. [20]
[21]
 Deceased infants, newborns, or aborted babies were buried in crocks or jars, even Chinese
porcelain.[20]
Grave sites varied considerably in the Visayas.[20] Some graveyards were outside village borders,
dug into banks of rivers or at the seacoast. Caves, or small islands would be used when available.
Spiritual leaders and members of the datu class were not buried in public graveyards, and were
buried under their houses or in the case of the babaylan, were exposed to the elements hanging
from the branches of the balete tree.[20]
Wakes lasted for as long as the bereaved family could offer food and drink for guests. [20]
[21]
 Professional mourners who were generally old women, sang dirges to emphasize the grief of the
survivors, and eulogized the qualities of the dead. [20][21] The eulogies were considered a form of
ancestor worship as they were addressed directly to the dead and included prayers of petition. [20]
Widows and widowers observed three days of fasting and silence, wherein they did not bathe or
comb their hair, and may even shave their hair and eyebrows as a special sign of grief. [20][21] They
abstained from eating cooked food until the mourning period ended. [20] In the case of the death of a
datu, his wives, or children: the community was placed under strict mourning requirement called
the pumaraw[20] where no one was to wear colored clothes, climb coconut trees, or fish in certain
streams; and spears were to be carried point down and side arms blade up. [20][21] A mournful silence
was to be conserved, and families could be enslaved as punishment for breaking the mourning
interdict.[20]
Cebuano[edit]
Funeral traditions of the Cebuano people also include nine-day recitation of the rosary, litanies,
novenas, and Latin prayers after the burial, additionally chanting the Pahulayng Dayon or “Eternal
Rest” (also known as "Gozos for the Dead"). Cebuanos also have superstitious beliefs related to
funerals that include: placing funeral alms or limos into a container, refraining from sweeping the
floor of the deceased's home (wastes are collected by hand instead of being swept by brooms; other
Filipinos also have this superstition[7]), no bathing and no combing of hair on the part of relatives
(other Filipinos too believe in this),[7] placing worn mourning pins into the coffin during interment,
preventing tears from dropping onto the glass plate of the casket (in order for the departed soul to
travel in peace), placing a chick on top of the coffin of an individual who died due to a transgression
(to hasten justice for the dead victim), wearing black or white clothes during the interment (except for
a child who is dressed with a red-colored garment, as a deterrent from seeing the ghost of the dead
relative[8][22]), urging relatives to pass through under the casket before it is loaded onto the funeral
hearse (to assist the surviving relatives in moving on with their life), marching the dead towards the
church and the cemetery (known as the hatod, or “carrying the departed to his destination” on foot),
consuming food only at the cemetery after the interment, and passing through smoke while still
within the cemetery or by the gates of the cemetery (to untangle the spirits of the dead from the
bodies of the living).[22]
Ilonggo[edit]
Merriment, singing, and poem recitations are components of funerals in Oton, Iloilo. Gambling is also
permitted because gaming contributions help defray expenses incurred in burying the dead. [8]
Mindanao[edit]
Mindanao, as the second largest island in the Philippines, consist of several ethnic tribes influenced
by Islamic culture. It consists of ARMM, Caraga, Davao, Northern
Mindanao, Soccsksargen and Zamboanga Peninsula, marking 8 degrees North and 125 degrees
East on the map.[23]
'T’boli[edit]
T’boli tribe thrive near Lake Sebu and has an interesting philosophy of death and life. They believed
that death occurs if his/her spirit leave the body permanently by the evil spirit, Busao.[24] So their
burial custom starts with laying the corpse on the boat-shaped coffin, which will be celebrated from a
week to five months (and even a year for respected people like datu). The tribe often throws feast for
commemoration in a positive vibe. This body, together with the wooden boat will be burnt at the end
of the long wake, where the liquid extract from burnt woods will be collected for eatery. The tribe
believes that the good qualities of the dead will be passed over through that liquid extract.
Mamanuas[edit]
This tribe occupying Surigao del Norte has customs that fear the spirit of dead. The tribe community
move their settlements when a death occurs, because they believed that the spirit of dead will come
back for a revenge. So the corpse is buried on the day of its death, using the leaves, mat and coffin
to cover the body either in sitting or standing position. Just like usual burial, this coffin is buried
under the soil or it is sometimes displayed on the platform for people in high positions within their
community. The community mourns and prays for the dead for approximately 9 days. [24]
Tausug[edit]
Tausug people occupying Sulu are basically Muslims, thus, they have defined set of burial customs
in the strong influence of their religion. The process of burial contains four steps: Sutchihun (cleaning
the body), Saputan (wrapping the body), Sambayanganun (obligatory prayer), and Hikubul (burial).
The grave is created hollow under 6 to 9 feet depth in North-South direction, which will be prayed
upon by a religious man for a peaceful rest of the dead. Afterwards, the grave will be closed
using ding ding hali (means “wall of the rest”) made of huge flat slab.[24]
Manobo[edit]
Manobos occupied hinterland areas which today are within Davao. Originally, they either wrapped
the corpse in mat and bamboo slats to hang up on the tree or laid the dead on an elevated station
(such as platform) beside the trees. Placing the body on an elevated place was believed to help the
dead's soul reach the heaven. However, after the Americans introducing Abaca plantation system in
the 20th century, the custom changed to burying the corpse under the house. Due to the plantation,
it became impossible to simply move out from their places like how they did before. For Ata-
Manobos occupying the forest areas of Davao, have the unique superstition in teaching Antuk [24]
(riddles) other than for wake ceremony will bring misfortune. So in Ata-manobos' joyful wake custom,
close people of the deceased gather and sit around the corpse (in laid down position) and chat, tell
stories, sing, dance, play instruments and more to elevate the atmosphere of grief.
Badjao[edit]
Similar to Manobo, Badjao tribe also carries out religious process to burying the dead. First, the body
of dead will be positioned in the center of Umboh (floating hut) where it is laid parallel to the side
wall. The preparation until the burial itself happens during the wake; first, food as homage will be
brought, and the Song of the Dead will be sung. Second, the corpse-wrapping bandages are cut and
washed in water while Imam (religious man) cleanses the body. Third, the dead will be dressed and
decorated, which will later position itself lying on the floor. Next, Imam finally prays for the dead
before the bandage completely covers the corpse. Then batik (a decoration) will be spread all over
the cocoon. After finishing this ceremony within a day, Imam finally prays at the four corners of the
buried site, then place Sundok (oblong stone that is believed to contain the spirit) near the head of
the dead).[24]
Subanu[edit]
The Subanu people thriving near the riverside had different burial procedure depending on the
causes of death. For ordinary cause (dying due to age), the body was placed in the cemetery for
common families. However, if for special cause (like contagion and illnesses), Balian or shaman is
called to apply herbs and prayers on the dead for driving away evil spirits. After then, would they
prepare for the wake by sculpting tree trunk to create coffin. Sometimes, bodies are merely placed in
the empty cave or under the house, so that they could prevent stray dogs digging out the graveyard.
It is a unique custom of Subanu to place Chinese jars containing offerings or food with the dead
body, so that the afterlife journey of the dead will be successful. For the highly respected members
of the community, two people (one being Balian) chant Geloy (funeral song) during Gukas (ritual
ceremony to special people). Just like mass, this ritual ceremony is accompanied by food and wine
called Pangasi offered to the dead.[24]
B'laan[edit]
B’laan tribe is probably the most popular Mindanao occupants of Mountain provinces for Hanging
Coffins of Sagada.[25] Even before the influence of Christianity, the elders feared being buried on the
ground, since they wanted to reach heaven in their afterlife. Out of love and concern, the family
would hang the coffins on the wall of the cave (such as Lumiang cave). However, this kind of burial
procedure was similar to other fishing communities like Banton of Romblon. Another unique
characteristic of this pre-colonial burial custom contains the tradition of inserting jars in the coffin.
This was similar to the Manunggul jar discovered in Tabon cave, Palawan, making the custom pre-
existing even before the pre-colonial era. For B'laan people, tree served as a zone of final rest,
which is a unique pattern for most of the Mindanao tribes' burial custom as well.

Influenced Practices[edit]
Spanish Influence[edit]
Indigenous Filipinos have harbored their own religions long before the Spanish had arrived at their
shores. Along with these religions, are corresponding burial practices to accompany such religions.
Given that the Spanish occupancy in the Philippines had lasted almost four-hundred years, it would
not be a rash assumption that Catholicism should have become widespread or have become the
primary religion for the entire nation. This inference, however would be highly problematic as it is
quite a ways from the actual truth. Persisting through the Spanish occupation, indigenous Filipino
tribes continued with their respective religions and hence, with their customary burial practices. The
Spanish influence however, highly affected the religious traditions and customs in the areas
surrounding large trade cities and the capital. These influences include the location of the burials,
position of the body and decoration of burial goods to name a few.
Pre-Hispanic Filipinos held their funeral rights in high regard, as most tribes believed that if the
funeral process was not accomplished properly, the dead would return to the land of the living. [26] The
Spanish also held care for the deceased in high regard, although not for the same reasons as the
indigenous Filipinos. Nevertheless, this similarity served as a starting point, a fulcrum per se, to
slowly infuse Catholic culture into the burial practices of the native Filipinos. One of the areas
wherein the Spanish government immediately took action was the banning of crematory practices.
This was due to the fact that "cremations were banned by the Catholic Church as it is against the
belief that the dead will be resurrected by the second coming of Christ, which required the body to
be intact."  This idea of resurrection would not be taken well by the Filipinos at that time however,
and as a result the Spanish enlisted the help of Jesuits to attempt and convert Filipinos to
Catholicism. This was accompanied by the fact that the conversions had to be supplemented by
reassurance that this resurrection was by no means evil. With the slow spread of Catholic beliefs
and practices, there was much more uniformity with regard to burials in the areas that had been
affected by the Spanish influence. These new standard of burials were then subject to the criterion
and requirements set by the Roman Catholic Church.
In the beginning of the nineteenth century, the implementation of cemeteries apart from the central
church would become widespread, mainly due to cholera epidemics and public health. The creation
of cemeteries was another move from the traditional burial locations that the Filipinos were
accustomed to, formerly being"burials beneath houses, within houses, or inside rock and cave
shelters."[26] This was the case for the indigenous Filipinos as they felt that the dead were still in some
way part of the community, albeit their drastically changed participance and presence. This move by
the Spanish government was in lieu of the sacred space to be offered to the dead, a solemn sanctity
that must be respected in order for the deceased to pass on.
Up until the twenty-first century, many if not all, of these religious practices have now become
widespread and openly accepted in Philippine society.
American Influence[edit]
After the three century rule of the Spaniards in the Philippines came the American Occupation.
American culture and influence started to find a place in a Philippine context by using various
mediums, specifically the use of free trade. In this trading for and with the American market, a co-
dependence between America and the Philippines was established. [27]Another medium of cultural
assimilation from America was their implementation of their education system during the first decade
of their occupation, all in which showing more prevalent effects in the political and cultural
development of the Filipinos.[28] With the then-new educational system, young Filipinos were taught
different American cultural devices such as their songs, values and ideals, and their subsequent
assimilation of many of their traditions.[28] All these factors brought about by America allowed for a
heterogeneous assimilation between the two distinct cultures that resulted in a unique outcome of
specific American influence forming a distinct Filipino image. From here, this is a rich source to
understand the nation in its present situation and its historical context. [29]
In relation to burial practices, the Philippine culture has borrowed heavily from the Americans. In the
Philippine wake for example, it is in tradition that the family and friends hold the body of the
deceased in a casket for 5 to 7 days for viewing; [30] this is patterned from the Visitation practiced also
in American wakes, in which they host the deceased's body clothed and treated with various
cosmetics in a funeral home for display and presentability. [31] Both cultures adapting to a similar
execution of ritual grief. Another turning point courtesy of the American influence is the practice of
cremation. Drawing heavily from the Catholic faith, many Filipinos do not practice cremation as they
believe that the body must remain intact in order to fulfil and prepare for the resurrection of the dead.
[30]
 Filipinos claimed that cremation must not be observed due to the Catholic church banning this
practice, however as early as 1963 the ban was lifted and this point was emphasized in the 1983
revised Canon Law.[32]
Chinese Influence[edit]
Chinese-Filipino funeral and burial customs mainly depend on the religion of the family of the
deceased. There is a mix of religions, such as Buddhist, Catholic, Born-Again Chrisitian, within the
Chinese-Filipino sector of the Philippines. This is mainly due to the fact that initial Chinese settlers in
the country were Buddhist, while their children and grandchildren would incorporate the mainstream
religion of the country because of their Filipino-based education and exposure. [33] Therefore, most
Chinese-Filipino funeral practices are a mix of the fundamental funeral practices of such religions
stated above.
Chinese-Filipino families, casually called chinoys, practice a number of rituals whenever a loved one
passes away. Most of these practices are derived from Chinese tradition and Buddhism with a slight
incorporation of other religions. Traditional Chinese practices involve the burning of paper versions
of material goods such as houses, cars, helicopters, yachts, and money, so that the deceased will
be able to enjoy such in the afterlife. Loved ones are not also allowed to cut their locks for forty days
and are encouraged to wear white from head to toe. The Buddhism aspect that is combined with
these customs would be the burning of the incense and the offering of fruits as a sign of respect to
the dead. The factor of other religions highly depends on the religion of the deceased and his/her
loved one. If he/she is a Catholic/Protestant, then there would be a mass/sermon held during his/her
funeral.[34]

Other practices[edit]
Superstitious beliefs surrounding death entail the sudden appearance of certain animals, particularly
those black in color.[7] Examples are: the appearance of a lingering black butterfly around an
individual is an omen that a person's next of kin has died; a sick person heading toward hospital who
sees a black-hued cat will not survive their condition; seeing an owl near the home of a sick
individual signifies the infirm's imminent death. [8]
Other beliefs pertaining to death are related to dreams,[7] dining etiquette, odors,[7] unusual shapes of
certain objects, children, and odd numbers. Examples of these types are: not allowing family
members to leave the home until used utensils have been cleansed (it is believed a family member
may pass away if this habit is not followed), consuming sour fruit in the evenings (to avoid early
parental demise), avoiding taking photographs of three persons together (to avoid the early death of
the individual placed in the middle), sudden scent of a burning candle – without a lit candle
anywhere – hints that a relative just died, losing a tooth during a dream is an omen that a relative will
soon die,[7] a headless shadow of an individual forewarns that that person will pass away soon,
preventing all family members from viewing the face of a dead person at funerals (to prevent the
ghost of the departed from visiting the family resulting in the death of every family member), and
lifting children related to the deceased over caskets before the entombment (to hinder the ghost of
the dead relative from visiting the children). [8]

HINDUISM
Death and burial customs in the Hindu traditions provide a structure for honoring the deceased
and offering comfort for the grieving family during the time of loss. As Hinduism upholds the
belief of cycles of life through reincarnation, the rituals also prepare the deceased for the life to
come.

The Hindu belief of karma affects the tone and practice of mourning rituals. By creating
a positive atmosphere, the mourning family and friends pass on the merits of good
karma to help prepare their loved one for a positive rebirth and future life.

If possible, many Hindu family members will attempt to be present during the last hours
of the life of the loved one. This important event in the natural life cycle marks the
beginning of the transition from one life to the next. The family members will provide
support, prayers and mantras in hopes to honor and comfort the dying, support and
encourage the family, and create good karma in preparation for the coming life cycle.

Once the Death Occurs

Unless the circumstances of the death or the situation of the family prohibit it, the
procedures for the final respects and burial take place within twenty-four hours after the
death. According to most Hindu texts, the last rites can only be performed by a male
family member. When the oldest surviving family members performs the ceremonies, he
is called the karta. Specific circumstances and even changing religious and cultural
traditions may allow for participation by a female.

Most Hindu traditions will have the body cleansed immediately after death. Often this
ceremonial bathing will be performed by the women in the family. Following the bathing,
the body is dressed in simple clothing, adorned with marks of the family and community,
and the sacred ash across the forehead. The deceased will usually be dressed in new
white clothing. If the deceased is a married woman whose husband is still alive, or an
unmarried younger female, the clothing will be either a red or yellow dress. A Hindu
priest will be invited to the home to lead in holy mantras and prayers. Both the mantras
and the prayers will vary by specific religious tradition.

The body will be prepared for cremation by placing it on a bier, or platform. Immediate
family members will scatter flowers all over the body. In addition, they will fill the mouth
of the deceased with rice, nourishing the departed soul, and place coins in each hand.
The body then will be taken to the cremation center.

In some Hindu traditions, burial is an accepted form for the final resting place of the
body. In addition, young children, saints and sanyasi, members of a Hindu religious
order that are not permitted to own property, may be buried because they are
considered pure. The teaching is that burying the body allows the departed soul to more
quickly abandon any attachments to the previous life and move ahead to the next
incarnation.
When Should It Be Held
A religious ceremony involving either the cremation or burial of the body is traditionally
held within twenty-four hours of the death. In India, exceptions to this may be made,
given the circumstances of the death or the individual needs of the family. This religious
ceremony is simple and respectful, and usually only the immediate family members will
participate.

How Should Respects Be Paid

After the death of a loved one, the family enters into a period of mourning. The first sign
of respect for the grief is that no cooking will be performed in the family house until the
cremation takes place. An old Hindu saying affirms that the fire in the house is not lit
until the fire in the cremation pyre has gone out. Some traditions apply this teaching not
only to cooking but to heating and lighting as well.

When hearing of the death, it is appropriate to call or visit the bereaved. Sympathy

cards or notes can be sent and can provide a meaningful, lasting expression of
compassion. Viewings at a funeral home are not a part of the Hindu tradition. The body
will be kept at the family home until cremation or burial, which normally occurs within
twenty-four hours.

Friends and extended family will visit the bereaved during the period of intense grief
which in many Hindu traditions lasts 13 days. Men should dress casually and simply. No
head covering would be necessary. Women also should dress casually, but clothing
should cover the arms and legs completely. Modest jewelry is permitted for women. The
customary color of mourning is white; black attire would not be considered appropriate
in most Hindu traditions.

It is also appropriate for gifts of food to be brought after the burial or cremation, though
Hindu traditions vary on the exact menu, especially for those involved in performing the
last rites. Traditional Hindu food would be vegetarian, prepared without onion or garlic,
and would be pure foods.

It is appropriate to bring a gift of flowers to the home when visiting during the mourning
period. If the body is still in the home before burial or cremation, the flowers may be
placed at the feet of the deceased. If they are given during the thirteen day mourning
period, they should be presented to the karta if possible.

The Antyeshti, or Hindu Funeral Rites

The Antyeshti, or final Hindu funeral rites, will vary slightly according to the religious
sect or caste of the deceased. The rites have customs that take place around the body,
including the covering of the body with flowers, a lamp placed at the head of the body,
and incense being burned in the room. During the ceremony, often officiated by a Hindu
priest or by the karta, prayers will be offered and hymns sung.

Water will be sprinkled on the body at various points in the service. Extreme care should
be given by all mourners to avoid touching the body, an act of blatant disrespect and
impurity. The body is then carried on a stretcher to the area of cremation or burial.
People accompanying the body will offer the kirtan, mantras chanted in a hymn-like
manner. For many Hindus, it is important that the skull be cracked, urging the departed
soul to move on. This is sometimes a significant part of the ceremony.

Non-Hindus are often invited to attend the cremation service. They usually are asked to
sit rather than participate, though it is becoming more common to allow guests to
participate in any part of the ceremony in which they would feel comfortable.

Final Resting State

The funeral rites are very similar within the various traditions of Hinduism. Most Hindus
cremate the dead, though some communities allow burial. Those who cremate make
exceptions for young children and devout older believers. These individuals are
considered pure and are not needing the purification of burning.

It is customary that on the third day after cremation, the karta goes to the cremation
service area and collects the ashes of the deceased. The karta would then see that the
ashes were disposed of in a significant river. In India, many still travel to the Ganges
River to scatter the ashes there. Today many other rivers have been approved by Hindu
leaders for such purposes.

Within Hinduism there are a number of sects,

subsects, and regional variations with differing
beliefs.

Generally, Hindus believe that life and death are part of the concept of samsara, or
rebirth. The ultimate goal for many Hindus is to become free from desire, thereby
escaping samsara and attaining moksha, the transcendent state of salvation. Once
moksha is attained, the soul will be absorbed into Brahman, the divine force and
ultimate reality.

When Death Is Imminent

When a Hindu is approaching death, a priest should be contacted and the

priest and the family should gather to be with the dying person. Those present
should chant mantras or play a recording of mantras being chanted. When
death seems imminent, the body should, if possible, be transferred to a grass
mat on the floor. A small amount of water from the Ganges River should be
placed in the dying person’s mouth. If this is not possible before death, then
these actions should take place immediately following the death.

After Death Has Occurred

As soon as death occurs, those gathered will avoid unnecessary touching of

the body, as it is seen as impure.  

When To Hold A Hindu Funeral

Preparations for the funeral begin immediately. The funeral should take place
as soon as possible—traditionally, by the next dusk or dawn, whichever
occurs first. A priest should be contacted and can help guide in the decision-
making process and direct the family to a Hindu-friendly funeral home.

Organ Donation

Organ donation is acceptable for Hindus, as there are no Hindu laws

prohibiting organ or tissue donation.
Embalming

Embalming is acceptable in Hinduism.

Preparing The Body

Traditionally, the body is washed by family members and close friends. Many
Hindu funeral homes recognize the importance of the family washing the body
and will allow the family to prepare the body. If this is not possible, the funeral
home may wash and dress the body. For the ritual washing, the deceased’s
head should be facing southward. A lighted oil lamp as well as a picture of the
deceased’s favorite deity should be kept by the deceased’s head.
Traditionally, for the “abhisegam” (holy bath), the body is washed in a mixture
of milk, yogurt, ghee (clarified butter), and honey. The body may also be
washed in purified water. While the body is being washed, those washing
should recite mantras. Once the body is sufficiently cleaned, the big toes
should be tied together, the hands should be placed palm-to-palm in a
position of prayer, and the body should be shrouded in a plain white sheet. If
the person who died was a married woman who died before her husband, she
should be dressed in red.

Viewing, Wake, Or Visitation Before A Hindu

Funeral

Hindus generally hold a brief wake before cremation. The body should be
displayed in a simple, inexpensive casket. “Vibuti” (ash) or “chandanam”
(sandalwood) should be applied to the forehead of a man, and turmeric should
be applied to the forehead of a woman. A garland of flowers should be placed
around the neck, and holy basil should be placed in the casket. During the
wake, family and friends gather around the casket and may recite hymns or
mantras. At the end of the wake, before the body is removed for cremation,
many Hindus place “pinda” (rice balls) near the casket. At the end of the
wake, the casket is removed feet-first and brought to the place of cremation.

Related Article: Viewings, Wakes, and Visitations.

Cremation

Traditionally, all Hindus—except babies, children, and saints—are cremated. 

Traditionally, the casket is carried on a stretcher and walked to the cremation

site, though it is acceptable to transport the body in a vehicle. If a vehicle,
such as a hearse, is used for transportation, the eldest male relative (known
as “karta”) and another male family elder should accompany the casket. It is
customary that only men attend the cremation.

Historically, Hindu cremations take place on the Ganges River in India. The
family builds a pyre and places the body on the pyre. The karta will circle the
body three times, walking counter-clockwise so that the body stays on his left,
and sprinkling holy water on the pyre. Then the karta will set the pyre on fire
and those gathered will stay until the body is entirely burned. For Hindus living
outside of India, there are companies that will arrange for the shipment of the
body to India and hold a traditional cremation with a proxy karta.

In the United States, only crematories may cremate bodies. However, most
crematories will allow for ceremonies before the cremation and will allow for
guests to be present at the cremation itself. Thus, most of the rituals may still
be observed. The body should be brought into the crematorium feet-first,
ideally with the feet facing south. Those gathered may pray, and then the
karta will perform the ritual circling of the body. At this point, the body is ready
for cremation, and should be placed into the incinerator feet-first. When the
body has been fully cremated, those gathered will return home.
Post-Funeral Reception

Upon returning home, all family members will bathe and change into fresh
clothes. Then the family will gather for a meal. A priest may visit the family at
home and purify the house with incense.

Hindu Mourning Period And Memorial Events

The day after the cremation, the karta will return to the crematory and collect
the ashes. Traditionally, the ashes should be immersed in the Ganges River,
though more and more other rivers are becoming acceptable substitutes. For
Hindus living outside of India, there are companies that will arrange for the
shipment of the cremated remains to India and will submerge the ashes in the
Ganges.

The cremation of the deceased marks the beginning of the mourning period,
which lasts for 13 days. During this time, the family of the deceased will stay
at home and receive visitors, though mourning rituals may differ depending on
the community. A photograph of the deceased may be prominently displayed,
and a garland of flowers may be placed on the photograph. Throughout the
mourning period, the rite of “preta-karma” will be performed, which assists the
disembodied spirit of the deceased to obtain a new body for reincarnation.

One year after the death, the family will observe a memorial event called
“sraddha,” which pays homage to the deceased. The karta will invite
Brahmins, members of the highest caste, to the home and provide them with
an elaborate meal, treating them as he would his own parents.

JUDAISM
The customs and rituals associated with the death and burial of a loved one can provide comfort
and structure during the difficult times of change and loss. Judaism is steeped with tradition and
formula to give the bereaved support and assurance during the early moments in the grieving
process.

Based on laws in Judaism, traditions and customs, a Jewish funeral usually takes place
within one day following the date of death and these are solemn and reflective services
followed by a gathering at the mourner’s home, which marks the beginning of shiva. The
first seven days following the funeral is known as shiva, and the mourners generally
stay at home and receive guests to help them pray and reflect upon their loss. Judaism
allows for a deep mourning period during which celebration of life and beautification of
yourself and your surroundings are considered distractions from the religious healing
process.

Once Death Occurs

A Jewish funeral usually occurs within 24 hours after the death; however, in the modern
world, there is allowance and acceptance to delay the burial for mourners to travel and
for appropriate arrangements to be made. The funeral is a private time for the family
and the religion provides that there is no public viewing of the body. The traditions,
rituals and customs for Jewish burials provide that the body is buried in a plain wooden
casket. According to Jewish law, the body is washed and not embalmed.

The casket is usually closed and the funeral service conducted by a rabbi is usually
short, reflective and solemn. A eulogy is delivered, and family members and close
friends often read psalms, prayers, and share stories in their own way. Jewish funeral
services can take place at the synagogue, funeral home or graveside at the cemetery.

At the graveside of a Jewish funeral, it is a common tradition, along with a sign of

respect and love to the deceased, for the mourners and friends to participate in the
actual burial. Today, many people place a few shovels of soil onto the casket to
symbolically follow this tradition. To bury a loved one is an incredibly difficult and
emotionally painful act, but the traditions and customs of participating in the burial are
considered psychologically beneficial. The act of shoveling soil onto the casket helps
provide closure and give a physical connection of saying goodbye to their loved one for
a final time. It also helps with the realization that the death occurred and allows for the
grieving process to truly begin.

After the Funeral

After a Jewish funeral takes place, the immediate family (i.e., spouse, parents, children
and siblings) are considered the mourners. The immediate family begins ‘sitting shiva.’
Shiva means “seven,” and is a seven-day mourning period that is observed. The family
remains at home, in a shiva house; prayers, including the Mourners Kaddish, are
recited; and traditional mourning practices, customs and rituals are followed. During the
Jewish shiva, the community, extended family, friends and colleagues visit a shiva
home during designated times to make a shiva call. This is an appropriate way to pay
your respect and support the bereaved. The bereaved (i.e., immediate family who are
mourners) continue the traditional mourning period beyond the seven-day shiva and
continue certain traditions for between 30 days and up to a full year after the death of a
Jewish family member.

The Unveiling: A Tradition in Judaism

Within the first year after the passing of a loved one, mourners and their family gather at
the gravesite for a ceremony called the unveiling, or the placing of the tombstone. At
this event, a grave marker is put into place and the monument is formally dedicated.
There are a variety of specific customs that revolve around the gravesite to honor the
person who is now deceased. During this ceremony, it is not necessary for rabbis or
cantors to be involved. It is a spiritual time for the family to comfort each other and
remember their loved one.

THE CEREMONY

The ceremony typically has a certain order of events. First, there are readings from the
book of Psalms; other prayers may be recited as well. Next, there is a eulogy from
either the rabbi or a family member. At that point, the Moleh, or Memorial Prayer, takes
place. Finally, the Kaddish is recited, and the cloth or veil that has covered the
headstone is removed. While the events cited above are typical, the unveiling can
include additional sections to make this a personal reflection of the person whom has
passed way.

WHEN DOES THE UNVEILING TAKE PLACE?

The ceremony can take place anytime between the end of shiva and the Yahrzeit.
However, it should be held sometime during the first year after someone has died.
Some people hold it close to the Sheloshim, which is the 30th day after the person died.

It is usually planned for a time when close family can attend. However, there are days
that are generally not religiously appropriate for visiting the cemetery, such as
scheduling the unveiling on days of celebration and festive periods or holidays such as
Rosh Chodesh or Sukkot, which tend to take place in the fall or spring.

It is important to note that the actual date set for the unveiling is flexible, and often the
family selects a time that fits best with personal circumstances.

WHO ATTENDS THE UNVEILING?

These gatherings are generally smaller and more intimate than funerals. However, the
family members are typically welcome to invite the attendees who they feel will provide
the level of support and comfort that they seek. There is no strict regulation on who can
attend.
Russell Mohammed, a director of the Mid-America Muslim Cemetery, said the
24-hour burial is not in the Qur'an but is a cultural practice from the faith's desire
to respect the body and to a void decay.

Since autopsies would injure the body, those are to be avoided, he said.

"Also, we don't embalm," Mohammed said. "This is disrespecting the body."

Since the cemetery is near the Islamic Center in south Kansas City, Mo., washing
of the body is done at the center, he said. Then it is wrapped in a white shroud.

After that are prayers, and the body is taken to the cemetery.

"We don't normally use caskets, just bury in the ground, where it (the body)
becomes part of the soil," he said. "The upper part of the body, the head, is turned
toward Mecca.

"We respect the deceased just as if they were alive. The washing and the wrapping
with a shroud is done carefully. We do not allow viewing of the body except for
the immediate family after the washing."

Mohammed said some Muslim countries do not allow women to go to the

cemetery because they think they will be too emotional.

"We allow them to stand at a distance, and after the burial site is covered, they
can come closer."

Mohammed said that in some Muslim countries there are processions in the
streets with the body in a casket. But that is not done in the U. S., he said.
"And we do not do a eulogy," he said. "Whatever you are going to say about
someone, you say it while the person is alive."

Some Islamic clerics said bin Laden's burial at sea violated Islamic law. White
House counterterrorism adviser John Brennan said that the Obama
administration consulted "appropriate special ists and experts" before making
the decision and that finding a country to accept bin Laden's body and making
burial arrangements would have taken longer than 24 hours.

JUDAISM

Similarly, the traditional Jewish custom is to bury the deceased within 24 hours
or if not, within 48 hours, said Rabbi Herbert Mandl of Kehilath Israel
Synagogue.

"We don't embalm," he said. "Embalming is against Jewish law because you are
not to tamper with the body. You are supposed to return the way you came, and
embalming radically affects the bo dy.

"Also, cremation is forbidden," Mandl said. "This is a major violation of Jewish

law because you are destroying the body. If you have to keep the body for a few
days, perhaps if a relative is coming from a distance or other extenuating
circumstances, we would refrigerate."

Wooden caskets are to be used so they deteriorate in the earth, he said. The
deceased is buried in a white garment similar to a gown, and the casket is closed
at the funeral, which is a sim ple service with Scripture, prayers and a eulogy.

Services are usually conducted at funeral homes, and then the people go to the
cemetery.
"Traditional synagogues usually do not take the body inside the synagogue,"
Mandl said.

Among Reform Jews, many of the deceased are buried in regular clothing, said
Rabbi Mark Levin at Congregation Beth Torah in Kansas City. Burial generally is
within two days, he said.

Following the funeral, traditional Jews would do an evening service at the home
of the deceased's family for seven days, while Reform Jews do it for one, two or
three days, he said.

The location of a Reform Jewish funeral depends upon the custom of the city,
Levin said. In the Kansas City area, for example, the custom is mostly to have it at
a funeral home. However, ma ny of his members' funerals are held at the temple.

PROTESTANTS

Requirements for Protestant Christian burials are few, said the Rev. J. Lowell
Harrup of Northland Cathedral in Kansas City.

Although there is no required time frame, most funerals and burial are within
three to four days, he said. Also, cremations are acceptable.

"There is great respect for the dead," he said. "The body is created by God and
destined for resurrection, so we see sacredness in death itself."

People often specify what they want to be buried in, he said.

At the church, the tradition is for the funeral to recount the good of the person's
life, and a Bible-based sermon is preached.
"People need hope and encouragement that there is more to this life than right
now," Harrup said. "I want to bring comfort but also remind people that this is
something we will all face, an d we need to be aware that there is an eternity
beyond. I emphasize that Jesus has provided a place."

In most African-American churches, the funeral includes prayer, Scripture,

music, condolences from organizations the person was involved in, remarks from
family and friends and a eulogy.

The casket usually is closed during the service and often re-opened afterward for
the final viewing, but in some churches that is being discouraged because it is
stressful for the family, s aid the Rev. Brenda Hayes, a pastor in St. Louis.

"The service is viewed as a celebration of the life that was lived and a victory won
through faith," she said. "The mood is upbeat, recalling the Scripture that those
who die in Christ are absent from the body but now present with the Lord.

"Sometimes it is called a 'Homegoing Celebration,' going home to be with the

Lord. The music is more about rejoicing. Prayers also are offered at the gravesite
as the deceased is committed back to God."

What used to be called a wake now is called family visitation, Hayes said.

"The wake used to be the night before, and often the body would be in the
family's house, and people would come there and everybody would be sad."

Now, the visitation is often right before the service, and cremation is becoming
more common, she said.

Sometimes it is several days to a week between the death and the funeral,
especially if a lot of family members are coming from out of town.
Also, in the African-American tradition, "We dress them up," Hayes said. "Dressy
dresses or suits, hair done, makeup, jewelry, things that were the person's
favorite."

CATHOLICISM:

In the Catholic tradition, the deceased is buried as soon as arrangements can be

made, said Deacon Ralph Wehner, director of sacred worship for the Diocese of
Kansas City-St. Joseph.

"The church prefers that the body be present for the funeral and if the person is
to be cremated, that is done after the funeral," he said. "We require ashes to be
buried in an urn, not sca ttered or sit on someone's mantel.

"The body is the temple of the Holy Spirit, and that body must be respected, and
it is not respectful to scatter ashes or leave them somewhere."

A vigil most commonly is held the night before the funeral, he said. "Vigils used
to be in the funeral home but a trend is to have it at the church.

"The funeral Mass includes the reading of Scripture and prayers for the soul of
the deceased and the family, prayers that express the hope and mercy of God and
prayers for the saints in hea ven to assist this soul and for all who have died."

Wehner said most people choose what they wish to be buried in.

If a person is buried in a Catholic cemetery, the ground already has been blessed.
If buried in a non-Catholic cemetery, the priest would bless the gravesite. This
would happen, for example , for a military person who is buried in a military
cemetery.
Finally, even if the spouse is not Catholic, he or she can be buried with the
Catholic spouse in a Catholic cemetery, Wehner said.

HINDUISM:

In the Hindu faith, there is no burial. The bodies are burned.

In India ceremonial customs vary depending on the region, said Atul Trivedi, an
area Hindu priest.

And in India, the body is burned in a special ceremony, he said. In the United
States, cremation takes place at a funeral home, and the ashes are put in an urn
and given to the family, if r equested.

At the ceremony before the cremation, everybody wears white, and the priest
offers prayers that the soul finds peace, said Arvind Khetia, an area Hindu.

If possible, the ashes are taken to India to be spread in holy water.

"There is no burial because the soul already has moved out," he said. "The body is
a temple as long as the person is alive."

Antyesti
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For Final rites in Sikhism, see Antam Sanskar.

 An 1820 painting showing a Hindu funeral procession in south India. The pyre is to the left, near a river, the
lead mourner is walking in front, the dead body is wrapped in white and is being carried to the cremation pyre,
relatives and friends follow.[1]

Antyesti (IAST: Antyeṣṭi, Sanskrit: अन्त्येष्टि) literally means "last sacrifice", and refers to the funeral
rites for the dead in Hinduism.[2] This rite of passage is one of traditional Saṃskāras in the life of a
Hindu.[3] It is also referred to as Antima Sanskar, Antya-kriya, Anvarohanyya, or as Vahni Sanskara.
[2]

The details of the Antyesti ceremony depends on the region, caste, gender and age of the dead. [4][5][6]

Contents

 1Etymology
 2Scriptures
 3Traditional practices
o 3.1Cremation ground
 4Modern practices
 5Hindu communities outside India
o 5.1Discrimination in the colonial era
o 5.2United Kingdom
 6See also
 7References
 8Further reading
 9External links

Etymology[edit]
Antyeṣṭi (अन्त्येष्टि) is a composite Sanskrit word of antya and iṣṭi, which respectively mean "last" and
"sacrifice".[7] Together, the word means the "last sacrifice". Similarly, the phrase Antima
Sanskara literally means "last sacred ceremony, or last rite of passage". [8]
Scriptures[edit]

A Hindu cremation rite in Nepal. The samskara above shows the body wrapped in saffron cloth on a pyre.

The Antyesti rite of passage is structured around the premise in ancient literature of Hinduism that
the microcosm of all living beings is a reflection of a macrocosm of the universe. [9] The soul (Atman,
Brahman) is the essence and immortal that is released at the Antyeshti ritual, but both the body and
the universe are vehicles and transitory in various schools of Hinduism. The human body and the
universe consist of five elements in Hindu texts – air, water, fire, earth and space. [9] The last rite of
passage returns the body to the five elements and its origins. [5][9] The roots of this belief are found in
the Vedas, for example in the hymns of Rigveda in section 10.16, as follows,
Burn him not up, nor quite consume him, Agni: let not his body or his skin be scattered,
O all possessing Fire, when thou hast matured him, then send him on his way unto the Fathers.
When thou hast made him ready, all possessing Fire, then do thou give him over to the Fathers,
When he attains unto the life that waits him, he shall become subject to the will of gods.
The Sun receive thine eye, the Wind thy Prana (life-principle, breathe); go, as thy merit is, to earth or
heaven.
Go, if it be thy lot, unto the waters; go, make thine home in plants with all thy members.

— Rigveda 10.16[10]

The final rites of a burial, in case of untimely death of a child, is rooted in Rig Veda's section 10.18,
where the hymns mourn the death of the child, praying to deity Mrityu to "neither harm our girls nor
our boys", and pleads the earth to cover, protect the deceased child as a soft wool. [11]

Traditional practices[edit]
Cremation of Mahatma Gandhi at Rajghat, 31 January 1948. It was attended by Jawaharlal
Nehru, Lordand Lady Mountbatten, Maulana Azad, Rajkumari Amrit Kaur, Sarojini Naiduand other national
leaders. His son Devdas Gandhi lit the pyre[12]

The last rites are usually completed within a day of death. While practices vary among sects,
generally, his or her body is washed, wrapped in white cloth, if the dead is a man or a widow, or red
cloth, if it is a woman whose husband is still alive,[6] the big toes are tied together with a string and
a Tilak (red, yellow or white mark) is placed on the forehead. [5] The dead adult's body is carried to the
cremation ground near a river or water, by family and friends, and placed on a pyre with feet facing
south.[6]
The eldest son, or a male mourner, or a priest – called the lead cremator or lead mourner – then
bathes himself before leading the cremation ceremony. [5][13] He circumambulates the dry wood pyre
with the body, says a eulogy or recites a hymn, places sesame seeds or rice in the dead person's
mouth, sprinkles the body and the pyre with ghee (clarified butter), then draws three lines
signifying Yama (deity of the dead), Kala (time, deity of cremation) and the dead.[5] Prior to lighting
the pyre, an earthen pot is filled with water, and the lead mourner circles the body with it, before
lobbing the pot over his shoulder so it breaks near the head. Once the pyre is ablaze, the lead
mourner and the closest relatives may circumambulate the burning pyre one or more times. The
ceremony is concluded by the lead cremator, during the ritual, is kapala kriya, or the ritual of piercing
the burning skull with a stave (bamboo fire poker) to make a hole or break it, in order to release the
spirit.[14]
All those who attend the cremation, and are exposed to the dead body or cremation smoke take a
shower as soon as possible after the cremation, as the cremation ritual is considered unclean and
polluting.[15] The cold collected ash from the cremation is later consecrated to the nearest river or sea.
[13]

In some regions, the male relatives of the deceased shave their head and invite all friends and
relatives, on the tenth or twelfth day, to eat a simple meal together in remembrance of the deceased.
This day, in some communities, also marks a day when the poor and needy are offered food in
memory of the dead.[16]
Burial In Hinduism: Apart form the cremation method there are large sects in Hinduism which
follow burial of the dead. The preparatory rituals are more or less similar to cremation viz, washing
the body, applying vibuthi or chandam on the forehead of the deceased etc, but instead of
cremating, the deceased is buried. The body is either placed in sleeping position or in some shivite
and tribal traditions is in sitting position legs folded and arms resting on the thigh simulating
meditative position. The burial pit is prepared in the community burial ground called Shmashana,
usually situated outside the city or village. Some affluent will bury their dead in the own field. The
burial pit for sleeping position is generally three feet width and six feet in length and for sitting
position it is three feet by three feet. As a thumb rule in all the sects invariable the saints are bury in
sitting position in a separate place where later on a samadhi is built which becomes a place of
worship.
Cremation ground[edit]
The cremation ground is called Shmashana (in Sanskrit), and traditionally it is located near a river, if
not on the river bank itself. Those who can afford it may go to special sacred places like Kashi
(Varanasi), Haridwar, Prayagraj (Formerly known as Allahabad), Sri Rangam, Brahmaputra on the
occasion of Ashokastami and Rameswaram to complete this rite of immersion of ashes into water.[17]
Modern practices[edit]

Cremation of the dead by Hindus in Ubud, Bali Indonesia.

Both manual bamboo wood pyres and electric cremation are used for Hindu cremations. [18] For the
latter, the body is kept on a bambooframe on rails near the door of the electric chamber. [19] After
cremation, the mourner collect the ashes and consecrate it to a water body, such as a river or sea.

Hindu communities outside India[edit]

Discrimination in the colonial era[edit]
Hindus brought into Trinidad as indentured laborers for plantations between 1845 and 1917, by the
British colonial government, suffered discriminatory laws that did not allow cremation, and other rites
of passage such as the traditional marriage, because the colonial officials considered these as
pagan and uncivilized barbaric practices. The non-Hindu government further did not allow the
construction of a crematorium.[20] After decades of social organization and petitions, the Hindus of
Trinidad gained the permission to practice their traditional rites of passage including Antyesti in the
1950s, and build the first crematorium in 1980s.[20]
United Kingdom[edit]
In the United Kingdom, it was formerly illegal to conduct a traditional outdoors Hindu cremation
under the 1902 Cremation Act, with Hindus having to cremate their dead in indoor crematoriums
instead. In 2006, Daven Ghai, a British Hindu who had been refused the right to have a traditional
funeral by Newcastle City Council, brought a case to court in which he claimed that the current law
did in fact allow open air cremations, so long as they were in some enclosed building and away from
the public.[21] A High Court ruling disagreed with his claim, and the-then Justice Secretary Jack
Straw stated that the British public would "find it abhorrent that human remains were being burned in
this way." Nonetheless, upon taking it to the Court of Appeals in 2010, the judge, Lord Justice
Neuberger, ruled that such a cremation would be legal under the 1902 Act, so long as it was
performed within a building, even an open-air one. [21] Upon his victory, Ghai told reporters that "I
always maintained that I wanted to clarify the law, not disobey or disrespect it" and expressed regret
at the amount that the trial had cost the taxpayer.[21] He stated that he was thankful that he now had
"the right to be cremated with the sun shining on my body and my son lighting the pyre" and he and
other Hindus and Sikhs in the country had begun investigations into finding a site upon which they
could perform the funerary ceremonies.