Tag Archives: death

Judgement Day (Yawm Al-Qiyaama)

Original Text:

“يَوْم القِيامةِ”

Transliteration:

Yawm Al-Qiyaama

Translation:

Day of Judgement (Rising)

My informant has been raised in an Islamic pillared family in Lebanon that has not entirely followed all the beliefs that are enforced but has been taught the knowledge about the religion and the information regarding faith and the afterlife.

Narrative:

Judgement Day is known to be one of the most feared moments in Islam as it is also referred to as “The Day of the Rising”, “The Day of Regret” and “The Striking of Calamity.” My informant has stated that this is “the end of all life in our world when the living is stopped, the deceased come back from the dead state they resided in and are put on trial for their time on earth to decide whether they should be sent to the heavens or hell. Some signs of the day of judgement coming are when events such as “phenomena in the Qur’an, the book of Islam, coming to fruition and if satanic entities or ‘the jin’ were to appear on earth.” This allows Muslims to prepare to be judged for their sins and determine whether they are faithfully good. ‘Allah’, otherwise known as their god, will decide if those who are dead will live in everlasting torment and “if those who have performed his tasks may live freely to fulfil their own duties without punishment” for their sins. It is a day that they “fear, but must accept as it the way that god had intended for the world to progress and end” This is depicted as the beginning of the end in Islam and is the moment that all Muslims stay faithful for as it plays a role in whether they will continue to be blessed for their efforts or punished for their sins.

Context:

It is believed that Judgement Day within Islamic culture and religion is a pivotal part of their upbringing. Although it is “one of the most important parts of our religion and is an extremely important and heavy topic, [they] usually tell the children of the family when they reach a certain age to begin to teach them about Allah and how to be a devoted Muslim” They have also described that this topic is not brought up amongst other adults much unless “it is in a religious setting or during prayer, to remind [themselves] what [they] are performing good tasks for” as it is seen as a religious conversation that exists within every individual’s mind but is not spoken. They must remember that they are living to be a good person and will be punished otherwise, therefore, the children are taught at a young age to understand the complexity of the event and the importance that is tied to being a good person. 

Analysis:

Although the day of judgment is a religious sacrament and piece of information that exists in texts centuries old, it plays a pivotal role in not only children but adults’ thinking and actions. It allows each individual to perform in a morally good and generous manner that benefits their culture and the way they interact with the rest of society as a whole. The manner in which it is presented may be harsh and present divine and satanic work, but it gives humanity the chance to present themselves in a moral manner to live out the rest of their lives in prosperity and hope that they gain the judgment of a good being by staying faithful to their god and the entirety of society. The idea of those rising from the dead appearing as well brings the concept of ‘nobody is safe’ as it is a state of vulnerability that they are placed in on the day that wreaks havoc, crushing any hope for those whose sins have outweighed their good. It presents the idea of gratitude and allowing those who are fortunate to be grateful for their privileges, which can also be seen in other Islamic holidays such as the month of fasting of Ramadan when they do not eat to be more empathetic to those that are less fortunate and do not have the privilege of eating comfortably.

Bloody Mary in the Bathroom – Legend

Context:

J is a screenwriting second-year at USC, raised in Canada but moved to American when J was 10 years old. The below text is a story told among the female students at J’s elementary school.

Text:

When J was in elementary school, there was a bathroom where people said that a girl had died in while she was a student in school who continued to haunt the bathroom because of how gruesome her death was without finding peace. Her spirit believed to be lingering there resulted in the creation of their own version of Bloody Mary. Students would say that “Bloody Mary lives in that bathroom.” They could tell because it was the very last stall and one of the pipes on the toilet had a splash of red paint on it, which students thought was blood. J themselves would go to the stall at the end of the day, and never got haunted by Bloody Mary. But, J was always on edge in the bathroom, where every little noise or motion may “summon” Bloody Mary, so J never did the “summoning” (saying Bloody Mary) to not chance the possibility of the ghost.

Analysis:

This narrative takes advantage of two legend themes: ghosts and Bloody Mary. Ghosts are an entity that lives on liminal boundaries: the line between life and death, human and non-human, and science and will power. The legend of a ghost forces the audience to question if one’s will truly is strong enough to overrule death, if a death with regret strong enough truly can provide haunting, or if there really is a line between life and death that is invisible to the living. Death itself is enigmatic and frightening for the living, so ghosts are a way people cope with it. For an audience as young as elementary students, ghosts not only become a way to deal with the permanence of death, but also a way to refuse grieving or accepting death, tying ghost narrative back to anti-hegemonic childhood folklore. So, the ghost itself as a literary object in a story subtly questions much of the real world’s ideas of death, maybe even denying them outright. Furthermore, because the legend is also about Bloody Mary, the story also becomes a coming-of-age for young girls. Bloody Mary serves the mark women’s menstrual cycle, a point at which blood comes out of the body, the girl is no longer chained to childhood and has to face harsh reality. Avoiding the bathroom stall avoids Bloody Mary, avoiding growing up as a young woman. An acknowledgement that Bloody Mary is not real (this childhood rumor is not real) marks a turning point in the young female world, that they have “risen above” childhood, gotten their period (marked by blood..Bloody Mary) and became women.

Death in the Sixth Cluster

Text:

I was unable to record the conversation with PK, but his quotes were transcribed by hand.

PK’s high school was divided into five main groups, with each cluster representing a different area. These clusters were meant to have students get to know each other better and develop stronger bonds within the student body. However, “there used to be six groups and it was thought that the school went from six to five because a girl (or guy) had drowned in a pond that the sixth cluster was named after.” In order to cover it up, the school re-divided the clusters into five. There’s one specific dorm that was very far from all the other buildings in its cluster, yet it was still listed in that cluster, which raised suspicion among some students–maybe the school “quickly drew up a borderline to redistribute.” Unsure if this was related to the story or not, PK remembered his biology teacher warning students: “Don’t go near the pond when it’s winter because, first of all, it’s kind of gross, and it doesn’t freeze over properly, so don’t even bother trying.” As PK entered his junior and senior year, he saw fellow classmates making and displaying posters joking about “bringing back the sixth cluster.”

Context:

This was a story that PK never really told before–it wasn’t a narrative that he thought much of after high school. He mentioned that he “doesn’t believe anyone died in that pond because it was kind of shallow, but it did sometimes freeze over very thinly.” Moreover, there’s “no way” his school could hide a student death. As he told the story, he began to remember more details about what other people said about the sixth cluster pond. Especially since it wasn’t necessarily a legend he took seriously, there was no reason for him to really spread it to other people. However, as he looked back on childhood and his life before college, he realized that these stories were simply ingrained into his high school’s culture, even if he didn’t actively partake in their spread.

Analysis:

In order to become a part of a group, you have to understand their folklore–the unofficial knowledge, like the inside jokes, legends, and, in this case, school “secrets.” Incoming freshmen are transitioning between phases of their life and entering a brand new sphere where they have to adapt to the school’s internal culture in order to truly feel like a member. Scare tactics are forms of initiation- upperclassmen tell these legends to intimidate younger students and accentuate the feeling of danger when facing new surroundings. However, once overcoming the initial shock or fear, the younger students become nestled within the community surrounding the legend. No matter if they actually believe in it or not, engaging with the story as part of school tradition strengthens the school’s identity. The more one interacts with the story, the more they begin to speculate: even after claiming the story was most likely false, PK added, “It’s plausible to believe that someone went out at night and on thin ice and fell and died. It’s possible.”

In a way, developing the narrative of a student’s potential drowning on schoolgrounds resists the organized forms of authority established by school officials. Rather than accepting practical rationales given by teachers or heads of the school, students created this legend as a much more interesting alternative, perhaps as a way to share an inside joke that adults aren’t in on. This isn’t necessarily a story that is meant to be taken seriously, but it requires a certain initiation and deeper knowledge to realize it is a joke. Once students understand, they can carry on the tradition by disguising the inside joke as an eerie legend, and the cycle continues.

No Hats On The Bed

“My dad believed it was bad luck to leave a hat on the bed. He thought it would bring death to the family.”

Background: The informant’s father, who comes from Western Pennsylvania, told her this superstition when she was a child and would always remind her, when she did leave a hat on the bed, to put the hat elsewhere. She believes it has something to do with hat pins that people used to use to keep hats on their heads. So if they were to put a hat on a bed with the hat pins still on and then accidentally laid on it, it would cause harm. The informant says that she still practices this in her own household. 

Analysis: This superstition could have many different origin points for many different reasons. Hat pins are likely because laying down on one may lead to harm. Though there are a multitude of reasons for this superstition. There are beliefs that evil spirits spill from the hat when placed on a bed leading to your misfortune. A more common and far less superstitious reason for not placing a hat on the bed is the possibility of transferring lice to or from your bed. That being said, there are many superstitions that are passed down from previous generations that many don’t have a reason to believe in, but still choose to practice and pass down to their children. Many superstitions these days don’t have long explanations and we still follow them out of tradition and out of habit, whether we believe in the negative or positive result of the superstitions.

Dia De Los Muertos-Day of the Dead: Mexican Holiday

Text: 

Me: “Do you have any holidays, rituals, or beliefs that you would like to share?”

DR: “Yes, I can talk about Dia de los Muertos.”

Me: “Is it a traditional holiday within your culture?”

DR: “Yes it’s a Mexican holiday typically celebrated Nov 1st-Nov 2nd every year. November 1st is dedicated to children who have died while November 2nd is the day celebrated for all other deceased people. The tradition usually happens at the cemetery or at one’s home. In the home, an altar is set up for the deceased people or individuals. They have decorations such as papel picado (colorful paper), cempasuchil which is a type of flower, and food that the deceased once loved. There are usually religious figures around the altar, most famously La Virgen de Guadalupe and other holy saints. These two days are meant to celebrate the life of the ones who have passed on and to allow them to come back in spirit while joining us in the real-world. It is often normal to see people painting their face to look like skeletons; this is to create a unity and to blur the line between the dead and the living.” 

Context (informant’s relationship to the piece, where they heard it, how they interpret it):

-DR’s relationship to this traditional Mexican holiday stems from her Mexican and Salvadorian culture as it’s an important holiday that is celebrated within her home. Her relationship to this traditional holiday also stems from the connection that she shares with her family as they honor their loved ones that have passed. For example, DR’s mother’s grandfather is always recognized and celebrated as her mom’s side of the family always goes to the cemetery, decorates his grave, and has a picnic with the foods that he loved. DR would hear about this holiday all through her life as she grew up in a typical Mexican household. DR has always been exposed to Dia de los Muertos as her own family traditionally celebrates it but she has also been exposed to it by attending a predominantly Latino grade school where the holiday was always honored and evident; an altar was typically displayed in her school’s library. DR interprets this holiday as a beautiful tradition that shouldn’t be looked upon with a somber attitude. Instead, DR interprets this festive practice as a happy way to remember our loved ones in a celebratory manner.

Analysis(what kind of personal, cultural, or historical values might be expressed) YOUR interpretation:

-The overall cultural value within Dia de los Muertos stems from a typical Mexican culture considering this holiday has originated and is widely evident in various parts of Mexico following the Mexican heritage. The cultural value of community is evident within this holiday considering Mexican communities come together to celebrate and to pay their respects. The personal values that are expressed within this celebratory holiday follows the religious and spiritual beliefs of many Catholic individuals. Given that Catholicism is typical for Mexican families to condone in, it is evident that the emphasis of celebrating one’s spirit during Dia de los Muertos is related to their idolization of religious figures (La Virgen de Guadalupe/Mother Mary) since many Catholics believe that the spirits of those who have passed on can still be present in the real-world. I interpret this holiday as an ethereal practice of remembrance, community, and love. Given the fact that I have not accurately celebrated this holiday despite my Mexican culture, I can appreciate the concept of acknowledging one’s passing instead of mourning them with a sad and downhearted connotation. Overall, I can see this holiday as a joyful practice where one’s spirituality is met, pronounced, and proven, given that many religious individuals feel deeply that the spirits of the deceased have the power to rejoin others in unity. Dia de los Muertos follows the ideology of being a cyclic holiday considering the cycle of one’s life, time, and season is evident and celebrated. Not to mention, the idea of post-productive life can be seen as the main emphasis of this holiday considering death is targeted as the means for festivity. A traditional practice that differs from the celebratory event of Dia de los Muertos is modernized funerals. Within American society, funerals are seen as disheartening events that are used to mourn those who have passed. Black clothes, tears, and white flowers within a traditional funeral are elements that can be contradicting to the colorful decorations, bright orange cempasuchil flowers, and the light-hearted picnics that take place during November 1-2.