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1
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Smrt a muslimské pohřební obřady v Sýrii a České republice

100%
Virágová J.
Národopisný věstník
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2012
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vol. 29_(71)
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issue 2
33-51
EN
The article deals with the ideas of afterlife belonging to the individual eschatology of the Islamic tradition, the moment of death, the meaning and specific forms of ritual cleansing of a deceased Muslim. Furthermore, space is also given to the specific significance of funeral prayers, the burial itself and rituals accompanying or immediately following the burial. Customs and ceremonies pertaining to the moment of death and subsequent rituals associated with the burial are limited to the Sunni tradition of the Hanafi and Shafi’i rites of Muslims living in Syria and the Czech Republic. .
2
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Znaczenie włosów w obrzędach żałobnych wybranych kultur antycznych: grecko-rzymskiej i egipskiej

86%
Liwoch B.
Załącznik Kulturoznawczy
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2014
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issue 1
103-115
EN
Hair carried a significant symbolic value among the cultures of ancient Greece, Rome and Egypt. In this article I analyse the connection between hair and funeral customs, ceremonies and the mourning. Firstly I discuss Greek and Roman rituals. Subsequently I try to confront mentioned notions with Egyptian culture. Main rituals that undergo comparison are: shaving, cutting, growing and letting hair loose. I also try to explain these ceremonial gestures. In the analysis that I carried out I use examples of literary nature as well as historic ones.
3

Nie tylko z drewna. Wiadra klepkowe obite blachą w grobach wczesnośredniowiecznych na terenie ziem polskich

86%
Kurasiński T.
Przegląd Archeologiczny
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2023
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vol. 71
185-242
EN
In this study, information was collected on stave-built wooden vessels (buckets) from early medieval cemeteries in Polish lands, for which the distinguishing feature is metal fittings in the form of strips and / or crescent-shaped applications. In the light of the current state of knowledge, we have information on 33 containers of such design from nineteen cemeteries. The most numerous collection of them was discovered in Lutomiersk, from where eight graves with such vessels are known. Three containers were recorded in the cemetery in Pień, and in Kałdus, Lubień, Komorowo and Poznań-Śródka – two in each. The remaining sites provided single finds. These vessels were subjected to a typological, formal and chronological analysis, taking into account the context of discovery and provenance, and on this basis an attempt was made to interpret their meaning in funeral rites. In Polish lands, the deceased were buried with the type of vessel in question at the end of the 10th century, and this custom disappeared at the beginning of the 12th century.
4
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Monety z cmentarzyska w Gieczu, stanowisko 4, jako źródło do badań obrzędów funeralnych

72%
Indycka E.
Studia Lednickie
|
2019
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vol. 18
207-243
PL
The article presents the results of the analyses of coins, which were found during excavation works on the early medieval skeleton cemetery in Giecz (site 4). 281 graves were uncovered and examined there, among which were the ones with coins. The conducted archaeological and numismatic analyses refer to funeral rituals, chronology of the burial ground and various cultural phenomena connected with coins. The obtained data indicate that the ritual of depositing coins with the dead at the cemetery located next to the castle-town in Giecz appeared over half century after converting to the new religion and continued for 200 years. On the basis of the conducted analysis it can be stated that the coins were placed with the dead regardless of their sex or age at the moment of death. The deceased were buried in the same way as the majority of the decedents at the burial grounds; their graves did not stand alone. With the exception of the shears, no other special objects were placed in them and no two groups of graves of the same type were registered. Graves with coins, regardless of their orientation as well as sex and age of the individuals buried in them, and regardless of the chronology of the coins which they contained, were placed on the entire burial ground. They were orientated similarly to the majority of graves. The relationship between the type of coin and the grave’s orientation, where the coins were put, was not identified. The complete coins were placed in graves and these included almost exclusively saxon cross coins and princely denars. The custom of placing coins in graves was probably restricted to the elite groups which were in the possession of coins. At the present stage of research one could risk saying that it also showed the bonds connecting members of the family. It is possible that families had their quarters “assigned” at this cemetery, which can be reflected in graves with coins of different chronology located next to each other. The family bonds can also be indicated by the coins minted with the same stamps, which were found in the graves. The archaeological analysis of graves with coins also brought crucial data, which can be pertained to the stages of the functioning of the burial ground. It has been pointed out that in the third decade of the 11th century the custom of placing coins in graves appeared in Giecz. However, it was not prevalent in those days and was probably limited to a small group of the local community which was in the possession of money in the period when the monetary economy had just started to popularize [Łosiński 1991: 251–257]. Presumably the first coins, which were placed in graves of both segments after the incursion of Bretislav, are the cross denars type V, which were first issued in 1060. The research also revealed that in both periods when the burial ground was in use, at least two of its segments were occupied simultaneously. The coins manifested, among other things, power, prestige, wealth and religious content [Kiersnowski 1988: 38; Dzieduszycki 1995: 85–86]. The coins spread, among other ways, through wealth redistribution [Dzieduszycki 1995: 64–69]. The presence of coins in graves — the symbols of wealth and glamour, of which a small piece was placed with a deceased member of the family — despite the absence of other “precious” objects, points to the high social status of both the buried individuals and the contributor. In the research concerning the importance of coins in graves, the iconography of coins attracts attention, especially the religious symbols visible on them [Kiersnowski 1988: 314– 326; 170, 378–379]. Such varied images of a cross and saints can also be found on coins from Giecz. Therefore, it can be assumed that some of the coins were placed with the deceased as a confession of their faith and/or an offering to the Creator. It could be possible that the coins in the youngest children’s graves were their baptism certificate. Only one object from a grave which depicted religious symbols has been identified so far. It was a metal pendant. Its décor presents a miniature Maiestas Crucis, derivative from the pattern known from cards and the covers of Carolingian and Ottonian books [Indycka 2017]. Hence, the coins found in the graves should be included in the group of objects which express the Christian ideology. Diverse aspects of belief in the magic of coins show that the living could have multiple motives for placing coins with the deceased member of the family and community [Miechowicz 2006: 149–153]. Further analyses of the coins minted with the same stamps may lead to the research concerning the origins and distribution of the coins [Paszkiewicz 2015: 237]. The presence of coins in graves, with different periods of emission, brings data concerning the period of their circulation [Suchodolski 2016: 184], as well as their hoarding [Dzieduszycki 1995: 73–78]. The above considerations also point to the family bonds. Due to numismatic and archaeological analyses, the data concerning various cultural phenomena related to coins and funeral rituals and their chronology was obtained. The remarks concerning the usefulness of coins in social analyses, both in the aspect of social hierarchy and family bonds of the Giecz community, are also crucial. However, almost all the issues mentioned in the present article require further interdisciplinary research and profound comparative studies.
5
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Каляндарныя памiнальныя абрады беларусаў Падзвiння (па матэрыялах ХIХ – пачатку ХХI стст.)

58%
Аўсейчык У.
Białorutenistyka Białostocka
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2015
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vol. 7
PL
Na podstawie materiału badawczego obejmującego okres od XIX do początków XXI wieku omówiono tradycyjne żałobne obrzędy Białorusinów. Przeanalizowano żałobną tradycję na Dzień Zmarłych, Zielone Świątki, „Radanica” i Wielkanoc. Scharakteryzowano warianty nazw obrzędów, wskazano na ich cechy regionalne oraz lokalne różnice, opisano chronologię obrzędów i ich stan współczesny. Wyniki badań mogą zostać wykorzystane przy analizie światopoglądu i wierzeń Białorusinów, jak również przy rozwiązywaniu problemów natury etycznej związanych z historią regionu.
EN
The article discusses traditional calendar funeral rituals of Belarusian people based on ethnographic material of the period from the 19th century to the beginning of the 21st century. Such traditions as All Souls’ Day, Pentecost, “Radanitsa” and Easter have been described. The author describes varieties of ritual names their regional and distinctive features, an order of ritual activities, and their modern form. The results of the analysis are useful not only to show ideals and beliefs of Belarusians, but also to solve ethical problems connected with the history of the region.
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