Šiame darbe norima atskleisti laidotuvių reglamentavimą kanonų teisėje bei Lietuvos Respublikos teisinėje sistemoje. Darbe nagrinėjama tema yra aktuali, nes su ja neretai susiduriama praktiniame tikinčiųjų gyvenime. Šį magistro darbą sudaro keturios dalys. Pirmoje dalyje aptariami ligos ir mirties istoriniai ir teologiniai aspektai Senajame ir Naujajame Testamentuose bei Bažnyčios Tradicijoje. Šioje dalyje kalbama apie ligą kaip sunkiausią išmėginimą žmogaus gyvenime ir apie mirtį kaip žmogaus žemiškosios kelionės pabaigą. Antroje dalyje aprašoma žmogaus teisė į palaidojimą įvairaus amžiaus tarpsniuose: laidojant nekrikštytus kūdikius ir katechumenus, kūdikius ir vaikus bei suaugusius žmones. Šioje dalyje apžvelgiama krikščioniškos laidotuvių apeigos, laidojimo būdai bei vietos. Trečioje dalyje pateikiama laidotuvių sąvoka kanoninėje doktrinoje. Šioje dalyje aprašomas Bažnyčios požiūris į laidotuves; atskirai įvardijami atvejai, atsakant laidotuves. Daug dėmesio skiriama kremavimui plintančiam mūsų dienomis, bei Bažnyčios požiūris į kremavimą. Ketvirtoje dalyje apžvelgiamas laidotuvių reglamentavimas LR Civilinėje teisėje. Šioje dalyje analizuojamas kremavimo reglamentavimas LR Civilinėje teisėje bei įstatymai susiję su kapinėmis ir jose esančiomis laidojimo apeigomis. Šį darbą galima panaudoti praktikoje – t.y. savo parapijos liturginėje ir teisinėje veikloje ir taip pat naudoti kaip medžiagą dalinantis darbo patirtimi įvairiuose seminaruose, konferencijose, paskaitose... [toliau žr. visą tekstą] / This work has an aim to present funeral regulation in Canon Law and in Lithuania legal system. The topic of the work is important because it is often met in practical life of believers. This master work consists of four parts. The first part discusses historical and theological aspects of illness and death in the Old and the New Testaments, as well as in Church Tradition. This part introduces illness as the most difficult trial in human life, and death as the end of human journey in Earth. The second part describes a human right to burial in different life periods: burial of non-baptized babies and catechumen, babies and children, and adults. This part gives an overview of Christian burial services, ways and places of burial. The third part presents a burial term in Canon Doctrine. This part describes the point of view of Church to burial; the cases for denying of burial are listed separately. Much attention is paid to cremation, that is so widespread nowadays, and to the point of view of Church regarding cremation. The fourth part gives an overview of burial regulation in Lithuania Civil law. This part analyses regulation of cremation in Lithuania Civil Law, and the laws about cemeteries and their burial services. This work can be used in practice – i.e. in the liturgy and law of own county, as well as material for exchanging experience at different seminars, conferences, lectures or as teaching material in Faith lessons.

Bakalauro baigiamajame darbe tiriamos ir vertinamos kremavimo paslaugų sukūrimo prielaidos Šiaurės Lietuvoje, naudojantis PEST analize ir M. Porter penkių jėgų modeliu. Darbe nagrinėjami teoriniai paslaugų kūrimo ir įvedimo į rinką ypatumai, laidojimo ir kremavimo paslaugų istorija bei ypatumai Lietuvoje ir pasaulyje. Teisinė - politinė aplinka sudaro sąlygas kremavimo paslaugų sukūrimui, nes yra priimti teisės aktai, reglamentuojantys kremavimo paslaugomis užsiimančių įmoniu veiklą. Šiuolaikinė kremavimo techninė įranga nekenksminga aplinkai. Jos pasiūla didelė, įrangą galima importuoti iš Europos Sąjungos šalių. Dėl ekonominių veiksnių kremavimo paslaugos kaina turi būti nustatyta atsižvelgiant į vartotojų perkamąją galią. Socialinė – kultūrinė aplinka religiniu aspektu kremavimo veiklai vykdyti yra palanki, nes Lietuvoje vyraujančios religijos – katalikybės – bažnytiniai kanonai neprieštarauja palaikų kremavimui. Vertinant sociokultūrinę aplinką ekologiniu aspektu, kremuotų palaikų laidojimas yra ekologiškesnis ir mažiau kenksmingas aplinkai nei tradicinis laidojimas. Šiuo metu Lietuvoje yra du krematoriumų projektų rengėjai, kurių iniciatyva krematoriumai gali būti pastatyti Šiaulių rajone ir Kėdainiuose. Atlikus Šiaurės Lietuvos gyventojų apklausą, paaiškėjo, jog didžioji dalis gyventojų kremavimui ir krematoriumo statyboms pritaria; beveik pusė visų respondentų po mirties norėtų būti kremuoti. Apibendrinant galima teigti, jog krematoriumui statyti Šiaurės... [toliau žr. visą tekstą] / In the bachelor‘s undergraduate thesis are investigated and evaluated the presumptions of cremation services development in the Northern Lithuania using PEST analysis and M.Porter‘s five forces model. Theoretical work deals with service development and features of market introduction, burial and cremation services, history and peculiarities of the world and Lithuania. The political - legal environment enables the development of cremation services, as there is a law governing the cremation business. Modern hardware is not harmful to the environment. Also there is a high supply of the cremation equipment. It can be imported from the countries of European Union. Due to the economic environment, the cost of cremation services must be settled according to the consumers‘ purchasing power. Sociocultural environment, in religion aspect, is favorable for cremation activities, because cremation is not prohibited by the Catholic Church canons. Assessing the sociocultural environment in ecological aspect, burial of cremated remains is environmentally friendly and less harmful to the environment than traditional burial. Lithuania currently has two potential promoters of the crematorium, who are planning to establish crematoriums in Šiauliai region and Kėdainiai town. Survey in North Lithunia (regions of Šiauliai, Telšiai and Panevėžys) showed that the majority of the respondents agree with a cremation service development and building crematorium. Almost half of all respondents after death... [to full text]

A despeito de ser considerado o único animal consciente de sua própria finitude, sendo capaz de raciocinar e elaborar ritos para lidar com esta realidade, o ser humano, principalmente a partir da modernidade, nega cada vez mais sua mortalidade. Apesar da superexposição decorrente da violência dos grandes centros e da mídia, a morte, no contexto atual, geralmente é pensada como um fato abstrato, colocada de forma longínqua, do outro. Dentro deste quadro, diversos autores relacionam este \"tabu\" em relação ao tema com o desenvolvimento de novas formas de lidar com os mortos. A cremação, prática relativamente recente nos meios urbanos ocidentais, foi considerada como um método que possivelmente poderia reforçar esta mentalidade de interdição: dispensaria os túmulos e locais para homenagem, sendo uma maneira racional de lidar com o cadáver e sua decadência após o falecimento. Diante do exposto, a presente dissertação busca uma crítica a esta visão a partir das atitudes encontradas no Crematório Municipal de São Paulo. Constituído por um edifício locado em meio a um jardim que se assemelha a uma configuração de parque, seus espaços livres possuem as mais diversas apropriações, dentre as quais chamam a atenção as delimitações constituídas pelos enlutados para a disposição de cinzas de seus entes queridos. Locais de homenagem e retorno para visitação, delineados à moda de pequenos jardins dentro de um grande jardim, são muitas vezes cercados e personalizados, de maneira a se constituírem como únicos e identitários de seus mortos. Assim, estes lugares, por suas características e papel evocativo de lembrança, foram denominados pela pesquisa de \"jardins de memória\". Entendendo-se paisagem como uma categoria sensível e ligada a natureza, poder-se-ia estabelecer um diálogo com esta forma de lidar com a morte no Crematório expressa pelos jardins. Assim, procurou-se um embasamento nos estudos da filósofa Adriana Serrão, que muito se apoia em Rosário Assunto, filósofo que entende o sentimento de paisagem ligado a um tempo circular, ligado à natureza, onde a apreensão estética humana, com um sentimento de pertença, seria fundamental. Desta forma, assumindo a existência de um sentido de paisagem no local, buscou-se entender em que medidas este poderia se relacionar com tais expressões nos espaços livres do Crematório, estabelecendo-se um diálogo entre a morte, símbolo da finitude, com a vida, em uma dialética revelada pela paisagem. / In spite of be considered the only animal conscious of his own finitude, being able to reason and elaborate rituals to deal with this reality, the human being, especially from modernity, increasingly deny their mortality. Although the overexposure due to the violence of the urban centers and the media, death, in the current context, it is generally thought as an abstract fact, placed distantly on the other. In this framework, several authors relate this \"death taboo\" with the development of new ways of dealing with the dead. Cremation, relatively recent practice in Western urban areas, was considered as a method that could strengthen this mentality: dispense the tombs and places to honor, being a rational way to deal with the body and its decay after death. Therefore, this research seeks a critique of this view from the attitudes found in the São Paulo Municipal Crematorium. Formed by a building within a garden that resembles a park, its open spaces have the most diverse appropriations, of which draw attention the places established by the mourners for the disposal of their loved ones ashes. Sites for reverence and visit, like little gardens in a big garden, most of them are surrounded and presents individual objects in reference to the dead. Therefore, by reason of this characteristics, this places were named \"memory gardens\". Considering Landscape as a sensitive category and connected to the nature, it can establish a dialogue with the way of dealing with death expressed by the memory gardens. Thus, were studied texts of the philosopher Adriana Serrão, that much is based in philosopher Rosario Assunto: he consider the sense of landscape related to a circular time, connected to the nature, where the human aesthetic apprehension, with a sense of belonging , be essential. Therefore, assuming the existence of a landscape sense on site, it looked for to understand how could to relate this with the memory garden in Crematorium spaces, establishing a dialogue between death and life in a dialectic revealed by the Landscape.

We are all going to die. Despite how the human lives, the path to death has different patterns. For hinduism a vital ritual for a good death is to be cremated, especially in the holy city Varanasi. Therefore this essay has studied how Hindus in diaspora, Sweden, want to be cremated and what their wishes from funeral homes and crematoriums are. The research questions that this study aims to answer are: How do funeral homes in Sweden adapt to Hindus' wishes for funeral ceremonies? How do cremation staff adapt the funeral rite of cremation for Hindus in Sweden? How does the Swedish Hindu diaspora’s funeral ceremony and cremation differ from the traditional way in Varanasi?The method used for this study was a mix between qualitative and quantitative methods. The qualitative method for this essay is used for the qualitative analysis of the data that the study has received. The quantitative method was used for the e-mail survey that was sent out to the informants, but also for the coding that the study made. The results presented were related to previous research and theories about phenomenology, diaspora and death studies.The study shows that the most important thing the funeral homes and crematoriums do is to accelerate the funeral rites and cremation. The individual significance from the funeral home is also to transport the dead to different places, a rite the Hindus in Varanasi do by themselves. For the crematoriums, one of the most important things is to let the oldest son or an other family member start the cremation.

The East Alpine region formed an important crossroads in later prehistoric Europe, through which ideas, people and objects flowed. This was particularly the case during the Late Bronze Age/ Early Iron Age, when an increasingly competitive society was evolving, with the formation of more complex social structures and the rise of ‘elites’. This has been evidenced in a shift in burial customs, from Urnfield-type cremation burial to the construction of tumuli and the adoption of elaborate inhumation burial. This multidisciplinary, multi-scalar approach to the analysis of human remains aims to explore the evolving structure, homogeneity and heterogeneity of communities inhabiting central and eastern Slovenia, and north-eastern Croatia, during the Late Bronze Age and Early Iron Age. The application of multiple methods, including the osteological analysis of cremated and non-cremated human remains, radiocarbon dating, stable isotope analysis (carbon, nitrogen, oxygen and strontium) and aDNA analysis has facilitated the exploration and interpretation of later prehistoric social structure and lifestyle. The use of carbon (from enamel carbonate and collagen) and nitrogen stable isotope analysis has highlighted important dietary distinctions between communities inhabiting this region and previous studies from elsewhere in contemporary Europe – specifically a high dependence on millet as a staple crop. This has been evidenced by δ13C values of between -17‰ and -15.3‰ from bone collagen. δ15N values of between 7.6‰ and 9.1‰ support this interpretation as they do not indicate the consumption of marine protein. Increased δ15N values of up to 13.5‰ from deciduous dentine have been interpreted as the influence of dietary and metabolic conditions, particularly in the presentation of an Infant exhibited palaeopathological evidence of severe metabolic disease. Complementary isotopic methods, including oxygen isotope ratios and enamel carbonate carbon, have also highlighted heterogeneity in childhood diet, reflecting the transition from a high lipid diet of breastmilk, to a diet of carbohydrates, indicative of weaning. In addition to these findings, the application of radiocarbon dating on cremated and nio-cremated human bone has expanded the current understanding of mortuary practices in this study area. Inhumation burial, previously thought synomemous with the Iron Age, has been now been identified throughout the Bronze Age at the cemetery of Obrežje. The application of this multi-scalar approach to combining and interpreting these data sets has allowed for the investigation of individual biographies, as well as regional trends. This research illustrates the advantages of bringing together multiple lines of evidence for the creation of informed interpretations regarding the life, death and diet of prehistoric peoples of the East Alpine region, and beyond. / The Encounters and Transformations in Iron Age Europe (ENTRANS) Project, led by Ian Armit, with the Slovenian and Croatian principal investigators, Matija Črešnar and Hrvoje Potrebica. This project has received funding from the European Union’s Seventh Framework Programme for research, technological development and demonstration under grant agreement no 291827. The project is financially supported by the HERA Joint Research Programme (www.heranet.info) which is co-funded by AHRC, AKA, BMBF via PT-DLR, DASTI, ETAG, FCT, FNR, FNRS, FWF, FWO, HAZU, IRC, LMT, MHEST, NWO, NCN, RANNÍS, RCN, VR and The European Community FP7 2007-2013, under the Socio-economic Sciences and Humanities programme. / The Appendices A-H are not available online.

Evidence of Lives is a novel that deals with themes of childhood abuse, mental illness, and alienated families. The book opens with the main character, forty-two-year-old Mark Barr, who has returned home from New York to West Virginia after eleven years for his older brother Steve’s funeral. Steve, having died of a heart attack at forty-six, was mentally ill most of his adult life, though Mark has always questioned what was “mentally ill” and what was the result of their father’s verbal and physical abuse during their childhood. When Mark discovers that there is to be no funeral, but a cremation without service, he calls his girlfriend, an attorney back in New York, who tells him he has a “legal responsibility” to voice his brother’s oral will. Just nights before his death, Steve called Mark and conveyed his last wishes to be buried, not cremated. The book unfolds into an odyssey for Mark to discover love for his brother posthumously in a loveless family. Evidence of Lives is a portrait of an oldest brother’s supposed mental illness and unfulfilled life, as well as a redeeming tale of a youngest brother’s alienation from his family and his guilt for abandoning them.

The inclusion of animal remains in funerary contexts was a routine feature of Anglo-Saxon cremation ritual, and less frequently of inhumations, until the introduction of Christianity during the 7th century. Most interpretation has focused either on the animal as symbolic of identity or as an indication of pagan belief, with little consideration given to the interaction between these two aspects. Animals were a fundamental and ubiquitous part of early medieval society, and their contribution to mortuary practices is considered to be multifaceted, reflecting their multiple roles in everyday life. This project considers the roles of animals in mortuary practice between the 5th-7th centuries across five counties in eastern England – Norfolk, Suffolk, Lincolnshire, Cambridgeshire and Essex – in both cremation and inhumation rites. Animal remains have been recognised in 5th to 7th century burials in eastern England from an early date, and the quality of the existing archives (both material and written) is investigated and discussed as an integral part of designing a methodology to effectively summarise data across a wide area. From the eastern England dataset, four aspects of identity in mortuary practice are considered in terms of their influence on the role of animals: choice of rite (cremation/inhumation); human biological identity (age & gender); regionality; and changing expressions of belief and status in the 7th century. The funerary role of animals is argued to be based around broadly consistent cosmologies which are locally contingent in their expression and practice. / Arts & Humanities Research Council Studentship under the Collaborative Doctoral Award scheme with Norwich Castle Museum as the partner organisation.

No description available.

Kremering är idag det vanligaste jordfästningssättet i Sverige, de allra flesta som avlider kremeras och gravsätts i urna. Frågan om hur de metaller som finns i kroppen men inte får plats i urnan hanteras har hittills inte väckt så stor uppmärksamhet, speciellt inte ur miljösynpunkt. Dock handlar det om åtskilliga ton metall som varje år grävs ner på kyrkogårdar runt om i landet. Denna metall påverkar dels miljön negativt, dels kommer det att ta upp mer och mer plats på kyrkogårdarna i framtiden, och att gräva ner metaller imarken är inte ett miljöoptimerat sätt att hantera dessa. Det finns dock andra saker än bara miljön att ta hänsyn till i denna fråga. Etiska ställningstaganden om vad som är riktigt att göra med t.ex. inopererade kroppsdelar efter döden spelar stor roll för hur hanteringen ser ut idag. Detta kan kopplas till relationen till döden i allmänhet och hur människor förhåller sig till sin egen dödlighet. Svårigheterna i denna fråga ligger i denna spänning, mellan en spänd relation till döden som begrepp och den miljöhänsyn som genomsyrar fler och fler av samhällets delar. I denna studie har fyra personer som arbetar inom begravningsbranschen intervjuats och ett antal teman har diskuterats för att försöka komma underfund med varför hanteringen inte är miljöoptimerad idag och försöka ge ett antal möjliga förklaringar till var svårigheterna i det här problemet ligger. Slutsatserna av undersökningen kan sammanfattas med att tre olika problemområden identifierats: det svåra samtalet om döden, fokus på en antropocentrisk etik i både samhället i stort och i branschen samt attityder och hur dessa kan förändras. Dessa tre är alla sammankopplade när det kommer till denna fråga och alla är en del av början på en lösning av detta problem. / Today, cremation is the most common burial method in Sweden, the vast majority of the deceased are buried using this method. The question of how the metal parts from bodies that will not fit in the urn are handled has not attracted much attention, especially not from an environmental standpoint. However, several tons of metal are buried in cemetaries easch year. This metal will take up more and more space as the use of spare parts in our bodies increases. Apart from this, to bury the metals in the soil is not an environment optimized way to handle them. However, there are several other factors to consider when discussing this issue. Ethical decisions about what is right to do with implanted body parts after death plays a major role in how the issue is delat with today. This can also be linked to the relationship with death in general and how people relate to their own mortality. The difficulty of this question lies in this tension, between a tense relationship with the concept of death and the environment that permeates more and more of society. In this study, four people working in the funeral industry has been interviewed and a number of themes have been discussed to try to figure out why the management of this matter is not environmentally optimized today. I try to give a number of possible explanations as to where the difficulties lie in this problem. The conclusions of the study can be summarized by the three problem areas identified: fear of death, the focusi on an anthropocentric ethics in both the wider community and the industry as well as environmental concerns and attitudes. These three are all connected when it comes to this issue and they are all a part of the beginning of a solution of this problem.

The thesis explores burial practices across all three phases (early, middle and late) of the Anglo-Saxon period (c.450–1066 AD) in Norfolk and the relationship with the identity of the deceased. It is argued that despite the plethora of research that there are few studies that address all three phases and despite acknowledgement that regional variation existed, fewer do so within the context of a single locality. By looking across the whole Anglo-Saxon period, in one locality, this research identified that subtler changes in burial practices were visible. Previous research has tended to separate the cremation and inhumation rites. This research has shown that in Norfolk the use of the two rites may have been related and used to convey aspects of identity and / or social position, from a similar or opposing perspective, possibly relating to a pre-Christian belief system. This thesis stresses the importance of establishing biological identity through osteological analysis and in comparing biological identity with the funerary evidence. Burial practices were related to the biological identity of the deceased across the three periods and within the different site types, but the less common burial practices had the greatest associations with the biological identity of the deceased, presumably to convey social role or status. Whilst the inclusion of grave-goods created the early Anglo-Saxon burial tableau, a later burial tableau was created using the grave and / or the position of the body and an increasing connection between the biological and the social identity of the deceased, noted throughout the Anglo-Saxon period in Norfolk, corresponds with the timeline of the religious transition. / Arts and Humanities Research Council (AHRC) / Some images have been removed due to copyright restrictions.