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75-563: Marind may refer to: Marind people Marind languages Marind language Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Marind . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Marind&oldid=932981145 " Category : Disambiguation pages Hidden categories: Short description

150-714: A cemetery with many companions and early caliphs. Many other mausoleums are major architectural, political, and cultural sites, including the National Mausoleum in Pakistan and the Taj Mahal in India. However, the religious movement of Wahhabism disputes the concept of saint veneration. Followers of this movement have destroyed many gravesite shrines, including in Saudi Arabia and in territory controlled by

225-413: A spiritual cockfight . Ancestor veneration is one of the most unifying aspects of Vietnamese culture , as practically all Vietnamese have an ancestor altar in their home or business. In Vietnam, traditionally people did not celebrate birthdays (before Western influence), but the death anniversary of one's loved one was always an important occasion. Besides an essential gathering of family members for

300-402: A 'self'. In the animistic indigenous religions of the precolonial Philippines , ancestor spirits were one of the two major types of spirits ( anito ) with whom shamans communicate. Ancestor spirits were known as umalagad (lit. "guardian" or "caretaker"). They can be the spirits of actual ancestors or generalized guardian spirits of a family. Ancient Filipinos believed that upon death,

375-429: A banquet in memory of the deceased, incense sticks are burned along with hell notes , and great platters of food are made as offerings on the ancestor altar, which usually has pictures or plaques with the names of the deceased. In the case of missing persons, believed to be dead by their family, a Wind tomb is made. These offerings and practices are done frequently during important traditional or religious celebrations,

450-435: A dead person is called a Pitr , which is venerated. When a person dies, the family observes a thirteen-day mourning period, generally called śrāddha . A year thence, they observe the ritual of tarpana , in which the family makes offerings to the deceased. During these rituals, the family prepares the food items that the deceased liked and offers food to the deceased. They offer this food to crows as well on certain days as it

525-487: A festive atmosphere. Residents of surrounding villages are often invited to attend the party, where food and rum are typically served and a hiragasy troupe or other musical entertainment is commonly present. Veneration of ancestors is also demonstrated through adherence to fady , taboos that are respected during and after the lifetime of the person who establishes them. It is widely believed that by showing respect for ancestors in these ways, they may intervene on behalf of

600-595: A form of ancestor worship called kule aradhane. In Indonesia ancestor worship has been a tradition of some of the indigenous people. Podom of the Toba Batak , Waruga of the Minahasans and the coffins of the Karo people (Indonesia) are a few examples of the forms the veneration takes. Before the introduction of Buddhism to Japan, ancestor worship and funerary rites were not common, especially for non-elites. In

675-633: A grave site is visited, a small pebble is placed on the headstone . While there is no clear answer as to why, this custom of leaving pebbles may date back to biblical days when individuals were buried under piles of stones. Today, they are left as tokens that people have been there to visit and to remember. Americans of various religions and cultures may build a shrine in their home dedicated to loved ones who have died, with pictures of their ancestors, flowers and mementos. Increasingly, many roadside shrines may be seen for deceased relatives who died in car accidents or were killed on that spot, sometimes financed by

750-509: A group coordination role during human evolution , and thus it was the mechanism that led to religious representation fostering group cohesion . Ancestor veneration is prevalent throughout Africa, and serves as the basis of many religions. It is often augmented by a belief in a supreme being, but prayers and/or sacrifices are usually offered to the ancestors who may ascend to becoming a kind of minor deities themselves. Ancestor veneration remains among many Africans, sometimes practiced alongside

825-477: A person on special days such as death day of person, event anniversaries, festivals, auspicious days in Kartika, Shravana or Bhadrapada months of Hindu calendar . These memorials are washed with milk and water on these days. They are smeared with sindoor or kumkuma and flowers are scattered over it. The earthen lamp is lighted near it with sesame oil. Sometimes a flag is erected over it. Tuluvas practice

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900-545: A year by the royal family, during the Burmese New Year ( Thingyan ), at the beginning and at the end of Vassa . The images were stored in the treasury and worshiped at the Zetawunzaung ( ဇေတဝန်ဆောင် , "Hall of Ancestors"), along with a book of odes. Some scholars attribute the disappearance of ancestor worship to the influence of Buddhist doctrines of anicca and anatta , impermanence and rejection of

975-527: Is a time when many Cambodians pay their respects to deceased relatives of up to seven generations. Monks chant the suttas in Pali language overnight (continuously, without sleeping) in prelude to the gates of hell opening, an event that is presumed to occur once a year, and is linked to the cosmology of King Yama originating in the Pali Canon . During this period, the gates of hell are opened and ghosts of

1050-570: Is also common practice among veterans to memorialize fallen service members on the dates of their death. This practice is also common in other countries when remembering Americans who died in battles to liberate their towns in the World Wars . One example of this is on 16 August (1944) Colonel Griffith , died of wounds from enemy action sustained in Lèves , the same day he is credited with saving Chartres Cathedral from destruction. In Judaism, when

1125-484: Is believed that the soul comes in the form of a bird to taste it. They are also obliged to offer śrāddha , a small feast of specific preparations, to eligible Brahmins . Only after these rituals are the family members allowed to eat. It is believed that this reminds the ancestors's spirits that they are not forgotten and are loved, so it brings them peace. On śrāddha days, people pray that the souls of ancestors be appeased, forget any animosity and find peace. Each year, on

1200-648: Is common for volunteers to place small American flags at each grave. Memorial Day is traditionally observed on the last Monday in May, allotting for a 3-day weekend in which many memorial services and parades take place not only across the country, but in 26 American cemeteries on foreign soil (in France, Belgium, the United Kingdom, the Philippines, Panama, Italy, Luxembourg, Mexico, Netherlands, and Tunisia). It

1275-624: Is different from Wikidata All article disambiguation pages All disambiguation pages Marind people The Marind-anim live in South Papua , Indonesia . They occupy a vast territory, which is situated on either side of the Bian River , from about 20 miles to the east of Merauke, up to the mouth of the Moeli River in the west (between Frederik Hendrik Island and the mainland; east of Yos Sudarso Island , mainly west of

1350-467: Is incidental. Each extended family keeps and transfers the tradition. It is especially the chore of the big men of the respective family. The influence of these big men does not go beyond their extended family. In the past, the Marind were famous for their headhunting , which was always aimed at other tribes. This was rooted in their belief system and linked to the name-giving of the newborn. The skull

1425-520: Is largely confined to some ethnic minority communities, but mainstream remnants of it still exist, such as worship of Bo Bo Gyi (literally "great grandfather"), as well as of other guardian spirits such as nats , all of which may be vestiges of historic ancestor worship. Ancestor worship was present in the royal court in pre-colonial Burma. During the Konbaung dynasty , solid gold images of deceased kings and their consorts were worshipped three times

1500-570: Is marked by the recounting of ghost stories , bonfires , wearing costumes , carving jack-o'-lanterns , and " trick-or-treating " (going door to door and begging for candy). In Cornwall and Wales , the autumn ancestor festivals occur around November 1. In Cornwall the festival is known as Kalan Gwav , and in Wales as Calan Gaeaf . Modern-day Halloween is derived from these festivals. During Samhain , November 1 in Ireland and Scotland,

1575-614: Is related to beliefs that the dead have a continued existence , and may possess the ability to influence the fortune of the living. Some groups venerate their direct, familial ancestors. Certain religious groups, in particular the Eastern Orthodox Churches , Anglican Church , and Catholic Church venerate saints as intercessors with God ; the latter also believes in prayer for departed souls in Purgatory . Other religious groups, however, consider veneration of

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1650-482: Is to cultivate kinship values, such as filial piety , family loyalty, and continuity of the family lineage . Ancestor veneration occurs in societies with every degree of social, political, and technological complexity, and it remains an important component of various religious practices in modern times. Ancestor reverence is not the same as the worship of a deity or deities. In some Afro-diasporic cultures, ancestors are seen as being able to intercede on behalf of

1725-720: The Anglican Church in England ), November 1 ( All Saints' Day ), became known and is still known as the day to specifically venerate those who have died, and who have been deemed official saints by the Church. November 2, ( All Souls Day ), or "The Day of the Dead", is the day when all of the faithful dead are remembered. On that day, families go to cemeteries to light candles for their dead relatives, leave them flowers, and often to picnic. They also celebrate Suffrage Masses to shorten

1800-528: The Catholic Church , one's local parish church often offers prayers for the dead on their death anniversary or All Souls' Day. In the United States, Memorial Day is a Federal holiday for remembering the deceased men and women who served in the nation's military, particularly those who died in war or during active service. In the 147 National Cemeteries , like Arlington and Gettysburg , it

1875-529: The Celtic nations and the diaspora . Lights in the window to guide the dead home are left burning all night. On the Isle of Man the festival is known as "old Sauin" or Hop-tu-Naa . In the United States and Canada, flowers, wreaths, grave decorations and sometimes candles, food, small pebbles, or items the dead valued in life are put on graves year-round as a way to honor the dead. These traditions originate in

1950-659: The Cordillerans ; tonong among the Maguindanao and Maranao ; umboh among the Sama-Bajau ; ninunò among Tagalogs ; and nono among Bicolanos . Ancestor spirits are usually represented by carved figures called taotao . These were carved by the community upon a person's death. Every household had a taotao stored in a shelf in the corner of the house. The predominantly Roman Catholic Filipino people still hold ancestors in particular esteem—though without

2025-564: The Maro River (a small area goes beyond the Maro at its lower part, including Merauke ). The territory of the Marind tribe consists of a low-lying, deposited coastal area. This area is for the most part flooded in the wet season. The hinterland, which is situated somewhat higher, is intersected by a great number of rivers. Originally, either sago or coconut palm trees were planted, though stretches of bamboo could also be found. Mostly during

2100-459: The anniversary of a family member's death is called charye (차례). It is still practised today. The majority of Catholics, Buddhists and nonbelievers practise ancestral rites, although Protestants do not. The Catholic ban on ancestral rituals was lifted in 1939, when the Catholic Church formally recognised ancestral rites as a civil practice. Ancestral rites are typically divided into three categories: Ancestor worship in modern-day Myanmar

2175-428: The razana (ancestors). The veneration of ancestors has led to the widespread tradition of tomb building, as well as the highlands practice of the famadihana , whereby a deceased family member's remains may be exhumed to be periodically re-wrapped in fresh silk shrouds before being replaced in the tomb. The famadihana is an occasion to celebrate the beloved ancestor's memory, reunite with family and community, and enjoy

2250-404: The 20th century, Marind culture underwent major changes. The Dutch colonial administration forbade head hunting and ritual homosexuality, and also the rites in which many men had intercourse with one woman. These rituals accelerated the spread of the sexually transmitted diseases , in particular, granuloma inguinale (donovanosis) which erupted in a major epidemic from 1912 onwards. By this time

2325-594: The African and European cultures see themselves as doing. This is consistent with the meaning of the word veneration in English, that is great respect or reverence caused by the dignity, wisdom, or dedication of a person. Although there is no generally accepted theory concerning the origins of ancestor veneration, this social phenomenon appears in some form in all human cultures documented so far. David-Barrett and Carney claim that ancestor veneration might have served

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2400-538: The All Souls' Day period. In Sri Lanka, making offerings to one's ancestors is conducted on the sixth day after death as a part of traditional Sri Lankan funeral rites. In rural northern Thailand , a religious ceremony honoring ancestral spirits known as Faun Phii ( Thai : ฟ้อนผี , lit. "spirit dance" or "ghost dance") takes place. It includes offerings for ancestors with spirit mediums sword fighting, spirit-possessed dancing, and spirit mediums cock fighting in

2475-645: The Heian Period, abandonment was a common method of disposing of the dead. Following the advent of Buddhism, rituals were sometimes performed at the gravesite after burial or cremation. In Korea , ancestor veneration is referred to by the generic term jerye ( Korean :  제례 ; Hanja :  祭 禮 ) or jesa ( 제사 ; 祭 祀 ). Notable examples of jerye include Munmyo jerye and Jongmyo jerye , which are performed periodically each year for venerated Neo-Confucian scholars and kings of ancient times, respectively. The ceremony held on

2550-673: The Marind had already experienced a marked reduction of birth rates, mainly attributable to earlier introduction of gonorrhoea to the Pacific region. Thanks to the efforts of the Missionary of the Sacred Heart , Petrus Vertenten , the Dutch government was alerted about the critical situation of the Marind, who due to the spread of the disease and their own particular practices were now risking extinction. Christian missions and

2625-529: The Marind was characterised by a clan system. The Marind tribe was also divided into two halves, called moities , each consisting of several patrilineal clans, called boans. The boans were further divided into subclans. People lived spread out in several extended families . Such an extended family derived its origin from a mythological ancestor. Ancestor veneration had a characteristic form here: these mythological ancestors were demon -like figures, they featured in myths, and acted as culture heroes , arranging

2700-677: The Swiss Paul Wirz , the German Hans Nevermann , and the Dutch cultural anthropologist Jan van Baal , who was the Governor of Netherlands New Guinea from 1953 until 1958. The Marind languages form a small family of the Trans–New Guinea language phylum. Ancestor veneration The veneration of the dead , including one's ancestors , is based on love and respect for the deceased. In some cultures, it

2775-428: The ancestors are even aware of what their descendants do for them, but that the expression of filial piety is what is important. Most cultures who practice ancestor veneration do not call it "ancestor worship". In English, the word worship usually but not always refers to the reverent love and devotion accorded a deity (god) or God . However, in other cultures, this act of worship does not confer any belief that

2850-490: The ancient world to its then recent state, introducing plants, animals, cultural goods. They often had the form of plants or animals; there was a kind of totemism , but it was not accompanied by a regular food taboo of the respective animal or plant. Totems could appear both in artefacts and myths. The word for such an ancestral spirit being is dema in the Marind languages . The material similarity of this word to “demon”

2925-432: The ceremonies. In China , ancestor veneration (敬祖, pinyin : jìngzǔ ) and ancestor worship (拜祖, pinyin : bàizǔ ) seek to honour and recollect the actions of the deceased; they represent the ultimate homage to the dead. The importance of paying respect to parents (and elders) lies with the fact that all physical bodily aspects of one's being were created by one's parents, who continued to tend to one's well-being until one

3000-418: The continent. Furthermore, the large Indian population in places such as Fiji and Guyana has resulted in these practices spreading beyond their Asian homeland. The Ahom religion is based on ancestor-worship. The Ahoms believe that a person after his death remains as ‘Dam’(ancestor) only for a few days and soon he becomes ‘Phi’ (God). They also believe that the soul of a person which is immortal unites with

3075-425: The day of a girl's wedding, when after the ceremony she would have sex with her new partner's male kin before having sex with her husband. This ritualistic intercourse would take place during other times as well, such as after the woman has given birth. The Marind-anim were also famous for their form of ritualized homosexuality . Marind culture was researched by several ethnologists and missionaries. For example,

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3150-481: The dead and the loving duty toward one's ancestors ( pietas ) were fundamental aspects of ancient Roman culture. A clear manifestation of this is Roman Republican era portrait busts which may have originated in the practice of making death masks of ancestors which were displayed in the home and during funerary rites and on the anniversary of the ancestor’s death. In Catholic countries in Europe (continued later with

3225-442: The dead ( preta ) are presumed to be especially active. In order to combat this, food-offerings are made to benefit them, some of these ghosts having the opportunity to end their period of purgation, whereas others are imagined to leave hell temporarily, to then return to endure more suffering; without much explanation, relatives who are not in hell (who are in heaven or otherwise reincarnated) are also generally imagined to benefit from

3300-408: The dead are thought to return to the world of the living, and offerings of food and light are left for them. On the festival day, ancient people would extinguish the hearth fires in their homes, participate in a community bonfire festival, and then carry a flame home from the communal fire and use it to light their home fires anew. This custom has continued to some extent into modern times, in both

3375-403: The dead can manifest as apparitions or ghosts ( mantiw ) and cause harm to living people. Paganito can be used to appease or banish them. Ancestor spirits also figured prominently during illness or death, as they were believed to be the ones who call the soul to the underworld, guide the soul (a psychopomp ), or meet the soul upon arrival. Ancestor spirits are also known as kalading among

3450-555: The dead finds its greatest expression in the Philippines is the Hallowmas season between 31 October and 2 November, variously called Undás (based on the word for "[the] first", the Spanish andas or possibly honra ), Todos los Santos (literally " All Saints "), and sometimes Áraw ng mga Patáy (lit. "Day of the Dead"), which refers to the following solemnity of All Souls' Day . Filipinos traditionally observe this day by visiting

3525-645: The dead to be idolatry and a sin . In European , Asian , Oceanian , African and Afro-diasporic cultures (which includes but should be distinguished from multiple cultures and Indigenous populations in the Americas who were never influenced by the African Diaspora), the goal of ancestor veneration is to ensure the ancestors' continued well-being and positive disposition towards the living, and sometimes to ask for special favours or assistance. The social or non-religious function of ancestor veneration

3600-744: The dead, is celebrated by the Ahom people on 31 January every year in memory of the departed. It is the manifestation of the concept of ancestor worship that the Ahoms share with other peoples originating from the Tai-Shan stock. It is a festival to show respect to the departed ancestors and remember their contribution to society. On the day of Me-Dam Me Phi worship is offered only to Chaufi and Dam Chaufi because they are regarded as gods of heaven. At Rakhigarhi , an Indus Valley civilization (IVC) site in Haryana ,

3675-516: The dead, which one academic referred to as "ghost riders". A ghost who came to possess a person would be honored with a dedicated grave monument or sanctuary, where locals would make offerings and swear oaths. Those who swore false oaths may be punished by the ghost in residence. This ghost was considered both powerful and something for others to fear. These ghosts are not necessarily saints (in fact, those who hold these beliefs believe very holy persons never possess others in this way, as they are always in

3750-609: The deceased in the Spring , Autumn , and Ghost Festivals . Due to the hardships of the late 19th- and 20th-century China, when meat and poultry were difficult to come by, sumptuous feasts are still offered in some Asian countries as a practice to the spirits or ancestors. However, in the orthodox Taoist and Buddhist rituals, only vegetarian food would suffice. For those with deceased in the afterlife or hell , elaborate or even creative offerings, such as servants , refrigerators , houses , car , paper money and shoes are provided so that

3825-444: The deceased will be able to have these items after they have died. Often, paper versions of these objects are burned for the same purpose. Originally, real-life objects were buried with the dead. In time these goods were replaced by full size clay models which in turn were replaced by scale models, and in time today's paper offerings (including paper servants). Ancestors are widely revered, honoured, and venerated in India. The spirit of

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3900-559: The departed ancestors have become some kind of deity. Rather, the act is a way to express filial duty, devotion and respect and look after ancestors in their afterlives as well as seek their guidance for their living descendants. In this regard, many cultures and religions have similar practices. Some may visit the graves of their parents or other ancestors, leave flowers and pray to them in order to honor and remember them, while also asking their ancestors to continue to look after them. However, this would not be considered as worshipping them since

3975-432: The diverse cultural backgrounds of the current populations of both countries. In the United States, many people honor deceased loved ones who were in the military on Memorial Day . Days with religious and spiritual significance like Easter , Christmas , Candlemas , and All Souls' Day , Day of the Dead , or Samhain are also times when relatives and friends of the deceased may gather at the graves of their loved ones. In

4050-608: The family dead, cleaning and repairing their tombs. Common offerings are prayers, flowers, candles, and even food, while many also spend the remainder of the day and ensuing night holding reunions at the graveyard, playing games and music or singing. Chinese Filipinos , meanwhile, have the most apparent and distinct customs related to ancestor veneration, carried over from traditional Chinese religion and most often melded with their current Catholic faith. Many still burn incense and kim at family tombs and before photos at home, while they incorporate Chinese practises into Masses held during

4125-468: The form of poe divination , or to confirm whether the ancestors consent on the messages requested by the divinator. In traditional Chinese culture, sacrifices are sometimes made to altars as food for the deceased. This falls under the modes of communication with the Chinese spiritual world concepts . Some of the veneration includes visiting the deceased at their graves, and making or buying offerings for

4200-414: The formality common to their neighbours—despite having been Christianised since coming into contact with Spanish missionaries in 1521. In the present day, ancestor veneration is expressed in having photographs of the dead by the home altar, a common fixture in many Filipino Christian homes. Candles are often kept burning before the photographs, which are sometimes decorated with garlands of fresh sampaguita ,

4275-409: The introduction of schools to assimilate the people to western culture also resulted in major changes in Marind culture. Jan van Baal (1909-1992), a Dutch social anthropologist who worked among the Marind, wrote in the early 1980s that traditional Marind culture was gone. The Marind languages form a small family of the Trans–New Guinea language phylum. Traditionally, the social structure of

4350-673: The later adopted religions of Christianity (as in Nigeria among the Igbo people ), and Islam (among the different Mandé peoples and the Bamum and the Bakossi people) in much of the continent. In orthodox Serer religion , the pangool is venerated by the Serer people . The Seereer people of Senegal, The Gambia and Mauritania who adhere to the tenets of A ƭat Roog (Seereer religion) believe in

4425-487: The living, often as messengers between humans and God. As spirits who were once human themselves, they are seen as being better able to understand human needs than would a divine being. In other cultures, the purpose of ancestor veneration is not to ask for favors but to do one's filial duty. Some cultures believe that their ancestors actually need to be provided for by their descendants, and their practices include offerings of food and other provisions. Others do not believe that

4500-442: The living. Conversely, misfortunes are often attributed to ancestors whose memory or wishes have been neglected. The sacrifice of zebu is a traditional method used to appease or honor the ancestors. Small, everyday gestures of respect include throwing the first capful of a newly opened bottle of rum into the northeast corner of the room to give the ancestors their due share. In Egypt, a form of adorcism entwined with veneration of

4575-413: The lover's skeletons of a man between 35 and 40 years old and women in early 20s were found who were likely married to each other and buried together, their grave contained pots which likely carried food and water as offering to the dead. The Paliya memorial stones are associated with ancestral worship in western India. These memorials are worshipped by people of associated community or descendants of

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4650-428: The national flower. Ancestors, particularly dead parents, are still regarded as psychopomps, as a dying person is said to be brought to the afterlife ( Tagalog : sundô , "fetch") by the spirits of dead relatives. It is said that when the dying call out the names of deceased loved ones, they can see the spirits of those particular people waiting at the foot of the deathbed. Filipino Catholic and Aglipayan veneration of

4725-614: The particular date (as per the Hindu calendar ) when the person had died, the family members repeat this ritual. This period falls just before the Navaratri or Durga Puja falling in the month of Ashvin . Mahalaya marks the end of the fortnight-long tarpana to the ancestors. Indian and Chinese practices of ancestor-worship are prevalent throughout Asia as a result of the large Indian and Chinese populations in countries such as Singapore , Malaysia , Indonesia , and elsewhere across

4800-535: The presence of God), but like saints, they function as intermediaries with God. In some cases these may be family shrines, which are not frequented by outsiders, but some (usually older shrines) are frequented by many. When asking for aid from one of these spirits, one may often pledge an animal sacrifice upon aid being rendered, which is also done with saints. During Pchum Ben and the Cambodian New Year people make offerings to their ancestors. Pchum Ben

4875-424: The soul of a person travels (usually by boat) to a spirit world . There can be multiple locations in the spirit world, varying in different ethnic groups. Which place souls end up in depends on how they died, the age at death, or conduct of the person when they were alive. Souls reunite with deceased relatives in the underworld and lead normal lives in the underworld as they did in the material world. In some cases,

4950-432: The souls of evil people undergo penance and cleansing before they are granted entrance into a particular spirit realm. Souls would eventually reincarnate after a period of time in the spirit world. Souls in the spirit world still retain a degree of influence in the material world, and vice versa. Paganito rituals may be used to invoke good ancestor spirits for protection, intercession, or advice. Vengeful spirits of

5025-506: The starting of a new business, or even when a family member needs guidance or counsel and is a hallmark of the emphasis Vietnamese culture places on filial duty. A significant distinguishing feature of Vietnamese ancestor veneration is that women have traditionally been allowed to participate and co-officiate ancestral rites, unlike in Chinese Confucian doctrine, which allows only male descendants to perform such rites. Care of

5100-650: The state or province as these markers serve as potent reminders to drive cautiously in hazardous areas. The Vietnam Veterans Memorial in Washington, D.C., is particularly known for the leaving of offerings to the deceased; items left are collected by the National Park Service and archived. Members of the Church of Jesus Christ of Latter-day Saints perform posthumous baptisms and other rituals for their dead ancestors, along with those of other families. Native Americans were not heavily concerned with

5175-409: The supreme soul, possesses the qualities of a spiritual being and always blesses the family. So every Ahom family in order to worship the dead establish a pillar on the opposite side of the kitchen (Barghar) which is called ‘Damkhuta’ where they worship the dead with various offerings like homemade wine, mah-prasad, rice with various items of meat and fish. Me-Dam-Me-Phi, a ritual centred on commemorating

5250-510: The term worship may not always convey such meaning in the exclusive and narrow context of certain Western European Christian traditions. In that sense the phrase ancestor veneration may but from the limited perspective of certain Western European Christian traditions, convey a more accurate sense of what practitioners, such as the Chinese and other Buddhist-influenced and Confucian-influenced societies, as well as

5325-520: The time that souls need to leave Purgatory and the enter in Paradise . The evening before All Saints'—"All Hallows Eve" or "Hallowe'en"—is unofficially the Catholic day to remember the realities of Hell, to mourn the souls lost to evil, and to remember ways to avoid Hell . It is commonly celebrated in the United States and parts of the United Kingdom in a spirit of light-hearted horror and fear, which

5400-413: The veneration of the pangool (ancient Seereer saints and/or ancestral spirits). There are various types of pangool (singular: fangol ), each with its own means of veneration. Veneration of ancestors is prevalent throughout the island of Madagascar . Approximately half of the country's population of 20 million currently practice traditional religion, which tends to emphasize links between the living and

5475-446: The veneration of the dead, though they were known to bury the dead with clothes and tools as well as occasionally leave food and drink at the gravesite; Pueblo Indians supported a cult of the dead which worshipped or petitioned the dead through ritualistic dances. Islam has a complex and mixed view on the idea of grave shrines and ancestor worship. The graves of many early Islamic figures are holy sites for Muslims, including Ali , and

5550-559: Was believed to contain a mana -like force. From the 1870s to around 1910, the Boigu , Dauan and Saibai people, along with neighbouring Papuan peoples, were being harassed by thugeral "warriors" from the Marind-anim. In literature dealing with the period, these people are generally termed 'Tuger' or 'Tugeri'. The Marind-anim are also notable for their sexual culture. Ritual intercourse (otiv-bombari) with women would take place on

5625-447: Was on firm footing. The respect and homage to parents is to return this gracious deed to them in life and after. The shi (尸; "corpse, personator") was a Zhou dynasty (1045–256  BCE ) sacrificial representative of a dead relative. During a shi ceremony, the ancestral spirit supposedly would enter the personator, who would eat and drink sacrificial offerings and convey spiritual messages. Spiritual messages usually were conveyed in

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