Ancient Americans Mutilated Corpses in Funeral Rituals

By Tia Ghose

A skull exhumed from the Lapa do Santo cave in Brazil shows evidence of modification such as tooth removal. Hundreds of remains from the site show that beginning around 10,000 years ago, ancient inhabitants used an elaborate set of rituals surrounding death.
A skull exhumed from the Lapa do Santo cave in Brazil shows evidence of modification such as tooth removal. Hundreds of remains from the site show that beginning around 10,000 years ago, ancient inhabitants used an elaborate set of rituals surrounding death.

Ancient people ripped out teeth, stuffed broken bones into human skulls and de-fleshed corpses as part of elaborate funeral rituals in South America, an archaeological discovery has revealed.

The site of Lapa do Santo in Brazil holds a trove of human remains that were modified elaborately by the earliest inhabitants of the continent starting around 10,000 years ago, the new study shows. The finds change the picture of this culture’s sophistication, said study author André Strauss, a researcher at the Max Planck Institute for Evolutionary Anthropology in Leipzig, Germany.

“In reconstructing the life of past populations, human burials are highly informative of symbolic and ritual behavior,” Strauss said in a statement. “In this frame, the funerary record presented in this study highlights that the human groups inhabiting east South America at 10,000 years ago were more diverse and sophisticated than previously thought.” [See Images of the Mutilated Skeletons at Lapa do Santo]

The site of Lapa do Santo, a cave nestled deep in the rainforest of central-eastern Brazil, shows evidence of human occupation dating back almost 12,000 years. Archaeologists have found a trove of human remains, tools, leftovers from past meals and even etchings of a horny man with a giant phallus in the 14,000-square-foot (1,300 square meters) cave. The huge limestone cavern is also in the same region where archaeologists discovered Luzia, one of the oldest known human skeletons from the New World, Live Science previously reported.

In the 19th century, naturalist Peter Lund first set foot in the region, which harbors some of the oldest skeletons in South America. But although archaeologists have stumbled upon hundreds of skeletons since then, few had noticed one strange feature: Many of the bodies had been modified after death.

In their recent archaeological excavations, Strauss and his colleagues took a more careful look at some of the remains found at Lapa do Santo. They found that starting between 10,600 and 10,400 years ago, the ancient inhabitants of the region buried their dead as complete skeletons.

But 1,000 years later (between about 9,600 and 9,400 years ago), people began dismembering, mutilating and de-fleshing fresh corpses before burying them. The teeth from the skulls were pulled out systematically. Some bones showed evidence of having been burned or cannibalized before being placed inside another skull, the researchers reported in the December issue of the journal Antiquity.

“The strong emphasis on the reduction of fresh corpses explains why these fascinating mortuary practices were not recognized during almost two centuries of research in the region,” Strauss said.

The team has not uncovered any other forms of memorial, such as gravestones or grave goods. Instead, the researchers said, it seems that this strict process of dismemberment and corpse mutilation was one of the central rituals used by these ancient people in commemorating the dead.

Complete Article HERE!

Humanist funerals: Finding meaning without God

humanist-funerals

[I]t’s no secret that British society has become decidedly less religious over the last 50 or so years. According to research by NatCen, just under half of adults in England and Wales define themselves as having no religion.

The funeral has traditionally been a religious affair, with a great proportion of the service dedicated to prayer and worship. But now, in a more secular age, humanist funerals are beginning to emerge as a popular choice for those who don’t follow a religion.

What is humanism?

“Humanism is a life philosophy, an umbrella term for atheist, agnostic and non-religious people,” explains Isabel Russo, head of ceremonies at the British Humanist Association. “Atheism can be seen as a very negative life stance by some, but humanism is a very positive life stance. It is based on the philosophy and the belief that we can be good without God.

“It’s a thought-through position that the meaning of life is to be happy and to help others be happy. We live by the golden rule ‘do unto others what you would have done to yourself’. It is a positive outlook on how you can be a moral, ethical person without any supernatural being guiding your behaviour.”

What is a humanist funeral?

“In religious funerals, God is in the spotlight, but in the humanist funeral God is absent,” Isabel explains. “Instead, the spotlight is on the person who has died. The funeral is centred around them, around their life, around the people who were important to them. The funeral acknowledges their life in all its light and dark, in all its glory.

“Humanist funerals can be a lot more frank in a way. We can be honest about the challenges that person faced and acknowledge their journey, whether they overcame those challenges or not, because not overcoming those challenges makes them human.

“We’re not deifying that person, we’re not trying to save their immortal souls, or to commit them to God and make them worthy of God. We say, ‘This is the person we loved, these are their achievements, these are the people they cared about, these are the things that made them laugh, these are the things that made them cry, these are the challenges they faced.’ So, really it’s about remembering the person in a really whole way.”

Can a humanist funeral be meaningful without God?

If you are used to attending religious funerals, you might be unsure whether a funeral without mention of an afterlife can be as meaningful. But, Isabel says, there is powerful meaning in the act of saying goodbye and remembering the life of the person who has died:

“The challenge of a humanist funeral, but where it is also successful, is being able to walk the line of being a genuinely sad occasion, where you are acknowledging that you are really letting go of someone – because we don’t believe that we’ll see them in heaven again – and at the same time remembering who they were for us, and who they’ll always be for us.

“Of course, for a religious person it will always lack that ultimate meaning for them, because God isn’t mentioned. We would never want to do a humanist service for someone who is religious. We want everyone to have the ceremony that is right for them. However, for a non-religious person it does have that ultimate meaning, because for them life is about life itself, not the afterlife.”

That said, Isabel says that a humanist funeral can be a meaningful experience for religious mourners who attend. She told us about a funeral she conducted for a man who was an out-and-out atheist, but whose wife was religious.

“There were people who were religious who spoke in the service, and there was nobody who came up to me at the end and said it wasn’t meaningful. Everybody, including the religious people, said, ‘That was so meaningful, that was so him, you allowed us the space to laugh and to cry, and to reconnect with who he was for us.’ In a funeral ceremony we always give time for reflection which, we explain, can always be used as time for private prayer.”

Humanist funerals often incorporate elements of ‘alternative’ funeral ideas, such as bright colours, weird and wonderful themes, and other non-traditional aspects such as balloon releases, eco-friendly burials and fireworks. But this doesn’t mean the funeral services are frivolous or light-hearted. On the contrary, the meaningfulness of saying goodbye is central to the humanist service.

“We’re very much in support of that creativity, but also in support of it being rooted in the profound experience of saying goodbye,” Isabel says. “It’s even more important for humanists, because we don’t believe we’re going to be meeting them again in the afterlife. You really are saying goodbye.”

“In a religious ceremony you’re committing the person to God, but in a non-religious ceremony, we like to see it as you’re committing that person’s memory to your heart. That is not to say that it can’t be full of joy, and laughter, and bright colours, but it’s just always remembering that at the heart of it, it’s a very profound thing you are doing.”

How to plan a humanist funeral

If you’re considering a non-religious funeral for your loved one, Isabel recommends working with a humanist celebrant you can trust. Currently there is no regulatory body overseeing the training and accreditation of humanist celebrants, but organisations such as the British Humanist Association have their own quality assurance and training programmes for celebrants.

“The world of funerals and death is just opening so much more, which is great,” Isabel says. “People have more choice now, so I would encourage people to shop around. You can ask questions and find the person who is right for you.”

Your funeral director will be able to help you get in touch with a non-religious celebrant, or you can find an accredited humanist celebrant near you via the British Humanist Association’s website.

Complete Article HERE!

The holidays: perfect storm for those who grieve

By Steven Kalas

facing-grief-during-the-holidays

[Y]ou first feel the breeze of it a few days before Halloween. Like that subtle sense that the barometer is dropping. Like a tide is ever so slightly beginning to turn. Something changes in the air. Excitement dances with dread.

The momentum is exponential. Inexorable. Faster and faster, and there’s nothing you can do about it. Planning. Shopping. Cooking. The post office. Parties, and then some more parties. More shopping. More cooking. Oh, and drinking. Time to drink some more!

It begins as a trickle and ends in a perfect storm: The Holidays.

Human beings invest huge chunks of meaning in the rhythm of late November and December — the days of Thanksgiving and Christmas. Entire family histories are defined chiefly by holiday memories, for better or for worse.

Which is why about this time of year I always find myself thinking of grieving families — families looking down the barrel of the first Thanksgiving and first Christmas season without gramma or grandpa, without a son or a daughter, without a wife or a husband, without mom or dad.

You see them everyday/ They wear the bravest face/ They’ve lost someone they love/ They are the grieving ones

For most us, The Holidays promise warmth and joy, if some harried stress. For grieving families, the First Holidays threaten great darkness. Those families often ask, “How do we get through the holidays?”

So here’s an early holiday gift to bereaved families facing the First Holidays. A quick primer of ideas in service to hope and healing.

Predict Sadness

The surest way to make things feel awkward and dark and difficult is to try to make them feel normal. To “put on a cheery face.” To make sure everything stays the same. See, nothing is normal. Someone you love is dead. They aren’t there. Nothing is the same.

Expect tears to flow in the midst of smiles and grandkids and gravy and gifts. Don’t be surprised when conversations lull or silence lapses. Don’t resist these moments; rather, cherish them.

Take a few moments for yourself. Step out on the back porch or into the backyard. Include a trip to the cemetery or crèche, alone or with family members. Light a candle in a house of worship, or otherwise participate in a religious observation.

Say the name of your deceased loved one out loud.

Symbolic Transfer

Was there a particular niche the decease occupied in the family? Especially around the holidays? If grandpa was known for making his famous stuffing recipe, then gramma might consider giving that recipe to the oldest son, or to a favorite grandchild. Make a dramatic presentation out of it: Would he/she now do the family the honor of preparing and bringing this dish?

Perhaps a dead brother became an Eagle Scout. Mom, Dad — why not wrap that Eagle badge as a gift to the surviving brother? Did grandpa put himself through college as a pool shark? Pass the cue stick into someone’s care.

Symbolic absence

I know a family who set a place at the Thanksgiving table for the deceased husband/father. On the back of the chair they hung the man’s raggedy fishin’ hat. Another family laid a high school letter sweater across a chair around the Christmas tree. Still another family cleared a living room tea table and created a sort of shrine to a deceased child: a photo montage, Hot Wheel car, superhero action figures, etc.

You’ll be surprised how not depressing this is. Sobering, moving, powerful, comforting — but not depressing.

Symbolic Upending

The First Holidays are a good time to introduce new traditions and practices. Instead of turkey, serve prime rib for Christmas dinner. Open gifts Christmas Eve instead of Christmas Day. Or you can get really radical, like the bereaved family I know who vacated for Christmas and all went skiing in Utah. Opened their presents around a fireplace in a ski lodge.

The point is that death leaves nothing the same. Some families find a kind of peace in holiday observations that reflect this radical change (rather than trying to pretend nothing has changed).

Yes, entire family histories are shaped by memories of the holidays. And great family histories include the history of death. This pain, this ache — it’s forming you. Shaping you. Changing you. And, if you’re willing to endure, this grief will make you more.

Grief is a noble art/ Each tear will stretch your heart/ There’s more room now for love/ God bless the grieving ones

Complete Article HERE!

‘I’ve known death’: Hospice chaplain comforts grieving and dying people

By Sam Friedman

David Rumph
David Rumph

It took David Rumph Jr. more than five decades to learn that his calling in life is to help people die.

Rumph is the chaplain at Hospice Services for Fairbanks Memorial Hospital. He’s a former photo lab worker, military policeman and pet supply retail worker who was led to hospice work by both his own experience with the death of family members and his sense of community service.

At any given time Rumph and other hospice staff members help as many as 45 people who are dying from terminal illnesses. Hospice is based on a philosophy of treating patients rather than diseases, helping patients die with dignity and free of pain. What Rumph does to help varies greatly among families. Sometimes he performs bedside religious services. Once a month, he meets with a group of male surviving family meetings at Denny’s. Much of the time he just listens actively, a method he calls “companioning.”

“Patients elect for this service,” he said. “We are invited guests into what I consider to be a sacred time and space. Many times there are hospital beds set up in the living room in front of the big window so that grandpa can look out.”

Rumph, 61, is from Kentucky. He was interested in ministerial work more than 20 years ago but life got in the way. As a young man, Rumph worked in photo laboratories, served in the Army and attended and dropped out of college several times. When he was 35, he decided he wanted to be a Methodist minister. He received a bachelor’s degree in philosophy from Northern Kentucky. His 18-year-old daughter killed herself when he was partway through a Master of Divinity degree. 

Rumph’s marriage fell apart and for three years he experienced complicated grief, a disorder he sometimes encounters among family members he helps today.

Rumph credits Alaska with helping him recover from the grief. In 2001, he visited Alaska with his brother, who worked as a dog handler for Susan Butcher. Rumph planned to visit for two weeks but he ended up staying for two months and later moving to Fairbanks.  Rumph worked as a clerk at Cold Spot Feeds and as an educator at First United Methodist Church. He went back to school and completed his master’s in divinity in 2005.

In 2004, he began volunteering for Hospice of the Tanana Valley, the organization that later was folded into Fairbanks Memorial Hospital’s hospice services. Working in hospice was a natural fit for Rumph.

“I’ve known death,” he said. “There was nothing scary or taboo about death itself. It felt like a unique and significant way to love my neighbor.”

Fairbanks hospice has transformed since it became part of the hospital program. As a volunteer, Rumph’s duties included driving patients to pharmacies and transporting medical equipment. The program was run out of a small office on Fourth Avenue. Today the Fairbanks Memorial Hospital hospice program has a building on Gillam Way near the hospital. A team of about 20 medical workers, social workers and Rumph care for patients. Rumph was hired to be the program chaplain in January 2014. 

When new patients enter hospice, they usually have less than six months to live, but death is unpredictable. Sometimes patients get better and “graduate” from hospice care. The program recently readmitted a patient who’s bedbound again after improving enough under hospice care to walk with a cane.

After a death, Rumph is available for grieving friends and family members for as long as they need him.

Complete Article HERE!

The Vatican may protest, but traditional funerals are dead and buried

A new decree forbids Catholics to scatter ashes, and insists on the sanctity of the cemetery. But in terms of burial options, the Vatican are way behind the times

By

‘Burial space in UK graveyards is at a premium, so people are moving towards alternative trends in the disposal of bodies.’
‘Burial space in UK graveyards is at a premium, so people are moving towards alternative trends in the disposal of bodies.’

[J]ust in time for the prayers for the dead on All Souls’ Day next Wednesday, the Vatican has restated its position on what can be done with the ashes of the faithful. In short, no longer can Auntie be kept in a mantelpiece urn or grandad’s ashes scattered on his local team’s football pitch.

Concerned about the adoption of “new ideas contrary to the church’s faith” suggestive of “pantheism, naturalism or nihilism”, the Vatican document conflates ashes-scattering with a dangerously new age spirituality, stipulating instead that remains should be kept tangibly in a sacred place. The Catholic belief in bodily resurrection at the end of days makes this position unsurprising, and the church clearly has a vested interest in discouraging casual rituals outside their control, but it’s a proscription that doesn’t sit well with current trends in the UK. The Vatican may face a harder battle against creeping modernism in the matter of burial and funeral practices than they bargained for.

Burial space in the UK is at a premium. The Labour government’s 2007 plan to allow the reuse of graves was given the green light in London, but the toxicity of the topic has seen it languish “under review” ever since for the rest of England and Wales. A Scottish bill to permit such recycling was passed in March. But such measures won’t make a significant dent in the 75% cremation rate, and the scattering of ashes is still a huge trend – the Mountaineering Council of Scotland warns that the sheer volume of ashes on the most popular summits is such that it is causing dangerous chemical changes in the soil.

The Vatican rejects the idea of death as “the moment of fusion with Mother Nature or the universe, or as a stage in the cycle of regeneration” that scattering in such natural environments represents; it also bans the use of ashes in memorial trinkets. In recent years, ashes have been used to make everything from records to tattoo ink, and such gung-ho going-ons have become associated with rock’n’roll abandon, from Keith Richards snorting his father’s remains, to the metal fan whose ashes were scattered in the mosh pit earlier this year. US experimental act Negativland went so far as to issue their new album this month with a small bag of the ashes of band member Don Joyce. Irreverent stuff, but the modern history of cremation in the UK started in no less paganistic style, with the failed prosecution of druid William Price for burning the body of his baby son on a pyre in 1884, setting a legal precedent that saw the practice legalised in 1902.

But cremation may not be where the individualism and valorisation of the natural world the church so fears is really thriving. Alternative trends in the disposal of bodies are moving towards burial. The Association of Natural Burial Grounds (ANBG) represents more than 270 woodlands and meadows run as natural cemeteries in the UK; 20 years ago there was only one such facility. It is in natural burial that the idea of an unmediated return to the earth that the church has denounced is writ large, with bodies often buried without a coffin and the landscape managed sustainably to preserve its natural beauty.

Rosie Inman-Cook, head of the ANBG and of the Natural Death Centre (NDC), a charity that puts choice, family and respect for the environment at the centre of their funeral advice service, has written inspiringly about the wide range of funeral and burial options available in the UK today. In the words of Leedam Natural Heritage, which operates eight natural burial grounds, these alternatives “offer something gentler”. Indeed, this is all in a context of the rejection of the staid funerals of old, which belonged to a more emotionally buttoned-up past, with British Humanist Association-trained celebrants now conducting more than 7,000 funerals a year.

But more and more people are doing away with formal ceremony and professional celebrant altogether, instead taking the “direct-it-yourself” approach championed by Inman-Cook, or going for direct cremation, which involves no funeral at all. The fact that David Bowie chose this option cemented his image as the ultimate individualist, and the NDC has reported a rise in interest in this possibility.

With adherence to a faith’s doctrines always being on a sliding scale, and the Catholic faithful hardly being immune to changing fashions, the church perceives these new approaches to marking the end of our lives as a threat. But if they are worried about greater freedom and a more individualistic approach to death and burial, scattering of ashes is old news.

Complete Article HERE!

Dia de los Muertos (Day Of The Dead) 2016

[M]ore than 500 years ago, when the Spanish Conquistadors landed in what is now Mexico, they encountered natives practicing a ritual that seemed to mock death.

It was a ritual the indigenous people had been practicing at least 3,000 years. A ritual the Spaniards would try unsuccessfully to eradicate.

A ritual known today as Dia de los Muertos, or Day of the Dead.

The ritual is celebrated in Mexico and certain parts of the United States. Although the ritual has since been merged with Catholic theology, it still maintains the basic principles of the Aztec ritual, such as the use of skulls.

Today, people don wooden skull masks called calacas and dance in honor of their deceased relatives. The wooden skulls are also placed on altars that are dedicated to the dead. Sugar skulls, made with the names of the dead person on the forehead, are eaten by a relative or friend, according to Mary J. Adrade, who has written three books on the ritual.

The Aztecs and other Meso-American civilizations kept skulls as trophies and displayed them during the ritual. The skulls were used to symbolize death and rebirth.

The skulls were used to honor the dead, whom the Aztecs and other Meso-American civilizations believed came back to visit during the monthlong ritual.

Unlike the Spaniards, who viewed death as the end of life, the natives viewed it as the continuation of life. Instead of fearing death, they embraced it. To them, life was a dream and only in death did they become truly awake.

“The pre-Hispanic people honored duality as being dynamic,” said Christina Gonzalez, senior lecturer on Hispanic issues at Arizona State University. “They didn’t separate death from pain, wealth from poverty like they did in Western cultures.”

However, the Spaniards considered the ritual to be sacrilegious. They perceived the indigenous people to be barbaric and pagan.

In their attempts to convert them to Catholicism, the Spaniards tried to kill the ritual.

But like the old Aztec spirits, the ritual refused to die.

To make the ritual more Christian, the Spaniards moved it so it coincided with All Saints’ Day and All Souls’ Day (Nov. 1 and 2), which is when it is celebrated today.

Previously it fell on the ninth month of the Aztec Solar Calendar, approximately the beginning of August, and was celebrated for the entire month. Festivities were presided over by the goddess Mictecacihuatl. The goddess, known as “Lady of the Dead,” was believed to have died at birth, Andrade said.

Today, Day of the Dead is celebrated in Mexico and in certain parts of the United States and Central America.

“It’s celebrated different depending on where you go,” Gonzalez said.

In rural Mexico, people visit the cemetery where their loved ones are buried. They decorate gravesites with marigold flowers and candles. They bring toys for dead children and bottles of tequila to adults. They sit on picnic blankets next to gravesites and eat the favorite food of their loved ones.

In Guadalupe, the ritual is celebrated much like it is in rural Mexico.

“Here the people spend the day in the cemetery,” said Esther Cota, the parish secretary at the Our Lady of Guadalupe Church. “The graves are decorated real pretty by the people.”

Complete Article HERE!

Archbishop Desmond Tutu ‘wants right to assisted death’

archbishop-desmond-tutu

South Africa’s Archbishop Desmond Tutu has revealed that he wants to have the option of an assisted death.

The Nobel Peace Prize laureate and anti-apartheid campaigner said that he did “not wish to be kept alive at all costs”, writing in the Washington Post newspaper on his 85th birthday.

Mr Tutu came out in favour of assisted dying in 2014, without specifying if he personally wanted to have the choice.

He was hospitalised last month for surgery to treat recurring infections.

“I hope I am treated with compassion and allowed to pass on to the next phase of life’s journey in the manner of my choice,” Mr Tutu wrote.

“Regardless of what you might choose for yourself, why should you deny others the right to make this choice?

“For those suffering unbearably and coming to the end of their lives, merely knowing that an assisted death is open to them can provide immeasurable comfort.”

There is no specific legislation in South Africa governing assisted dying.

But in a landmark ruling in April 2015, a South African court granted a terminally ill man the right to die, prompting calls for a clarification of the laws in cases of assisted death.

Desmond Tutu and his wife have four children and seven grandchildren together
Desmond Tutu and his wife have four children and seven grandchildren together
  • Born 1931
  • 1970s: Became prominent as apartheid critic
  • 1984: Awarded Nobel Peace Prize
  • 1986: First black Archbishop of Cape Town
  • 1995: Appointed head of Truth and Reconciliation Commission
  • Became a fierce critic of South Africa’s ANC
  • Supports assisted dying for the terminally ill

Complete Article HERE!