Tag Archives: funeral rituals

Chinese Funeral Ritual

Text:

“When my family members pass away, we have a funeral ritual. When my grandmother passed away, the coffin was first placed on the ground floor of the apartment building. Before carrying her to the funeral parlor, my father had to break a porcelain bowl on the floor and say something he wanted to say to her — usually something short, like ‘may you go peacefully.’ Then the coffin was carried to the funeral parlor.”

Context:

This text was collected from a Chinese international student from Beijing. She recounted the ritual from personal memory, having witnessed it during her grandmother’s funeral. The practice involves two distinct symbolic acts performed before the deceased is transported to the funeral parlor: the placement of the coffin on the ground floor of the family’s apartment building, and the breaking of a porcelain bowl by the closest male family member — in this case, her father — accompanied by a brief farewell address to the deceased. The phrase her father used, “一路走好” (yī lù zǒu hǎo), translates roughly to “may you go peacefully” or “have a safe journey,” a common Chinese expression of farewell to the dead. The informant presented the ritual as standard family practice rather than something unique to her household, suggesting it reflects broader Beijing or northern Chinese funeral customs transmitted through family participation rather than any formal or institutional instruction.

Analysis:

This piece is a customary ritual operating at the intersection of material culture and folk belief, and it demonstrates Van Gennep’s rites of passage framework. The funeral ritual stages the deceased’s transition out of the living world through two carefully sequenced symbolic acts. The breaking of the porcelain bowl follows the logic of sympathetic magic, more specifically the contagious variety, where the destruction of a physical object in the shared space of the living enacts a spiritual severance, which could formally close the bond between the deceased and the household. The ground floor placement of the coffin before departure further emphasizes this threshold symbolism, positioning the body literally between the domestic space of the living and the outside world before the final transition to the funeral parlor. The father’s spoken farewell, “may you go peacefully,” functions as folk speech with ritual authority, a fixed phrase whose repetition across generations gives it vernacular power.




Bad Luck Funeral Superstitions

Context:

My informant is a 56-year-old woman of Vietnamese descent. She was raised Buddhist, but when she married her Filipino Catholic husband, she adopted some Filipino practices and stories.

Text:

“For funeral services, like after attending the service or the cemetery the family would go somewhere else before heading home, like the market or a coffee shop. That’s in the Philippines traditions, to leave the bad energy somewhere else. But in the Vietnamese tradition, we would place a bowl of water by the door and walk over it to divert the bad spirits or the bad luck from the home.”

Analysis:

In both of these cultures, I see this ritual as a way of cleansing the body before entering the sanctuary of their homes. In Filipino culture, it seems that they focus more on the places with significance. So leaving the bad energy, means literally leaving it in one location before returning home. In Vietnamese culture, they seem to connect with water, an element of life. Stepping over the bowl of water might represent that the connection to Mother Nature and Earth is enough to cleanse themselves from the presence of death they were just in.

Death Anniversaries

AGE

45

Date of performance

4/30/25

Language

English

Nationality

American

Occupation

Teacher’s Aid

Primary Language

Arabic

Residence

San Diego, CA

Ritual: Funerals, 40 days post death, and the 1-year anniversary

Context + Text: The individual is my mother, and she in an American immigrant from Iraq. I have learned many rituals following the death of people form my community, but the most interesting one’s stem from my mom. According to her, when an individual has passed away, if you are close to them, you are not allowed to leave the house for “happy” things for 40 days. Also, during those days, you should be wearing all black every day. “It’s for sure an interesting ritual we all follow, and it’s even different if you are super close to the individual, as the time period rises to one year instead of just 40 days”. On the 40th day since the death, the same individuals who were there for the funeral gather again to remember them, having a second funeral essentially. For family members, there is then another remembrance on the 1-year anniversary. (It is important to note that one year equals 11 months in this culture for historic reasons). “So, for me my father-in-law had passed away, and I did not attend any celebrations for one year and only wore black, I had to buy so many new clothes”, she continued. While it may be a little over the top, she believes that the new generation will slowly let these rituals die out as they are too much.

Analysis: The revering of the dead has been a tradition for centuries, stemming back to ancient civilizations, especially in the middle east. The individual and her family come from a long line of Iraqis who have held onto these ancient traditions revolving around the dead. Various religions and cultures have adopted similar rituals, as they believe that the one-year anniversary marks a significant period of time to mourn the individual. However, the rituals have subjective ‘guidelines’ as in who must participate in the one-year mourning. This creates all sorts of issues within small communities as they believe that some individuals should be mourning longer or not mourning at all, judging their closeness to the dead person. If an individual is seen celebrating or partying a little too early following the individual’s death, it can be considered disrespect by the family members, and has led to divisions between families and friends.  

Folk Ritual: Funeral Custom – Saranta

  1. Text: It is custom in the culture of Greek people to practice an extended window of mourning after a loved one dies. This window lasts 40 days and is called Saranta. It is the belief of the Greek people that during this window of time, the soul continues to stay within the earth and navigate within it. It has not passed on to heaven, but remains wandering for a period of time in order to complete and review lingering tasks from its time in life. This concept has been colloquially believed in by Greek people for centuries. It is at the basis of their concept of mourning, becoming something almost as equally important as the very funeral service itself. By participating in a continued mourning during this time, the family becomes adjacent to the spirit of their loved one as it exists around them.
  2. Informants Context: The Saranta is very important in our culture. For 40 days after the death, we continue to mourn. This is because we believe that the spirit continues to walk the earth for 40 days after passing. After my husbands death, I wore black for 40 days. This was to recognize and signal my own mourning. For the first three days after the death, they say the spirit remains near where they lived. I believe this – I felt him around the house, I heard him around where his bed was. After that, its said that they begin to explore the world, go back to places where they used to spend lots of time. Maybe he went back to Greece for a few days, I don’t know. But then in the final few weeks, he has to be with God, or so they say. Then on the 40th day, he gets to be free. He goes to heaven. We do little things in that time so to watch over him as he wanders. Mirrors are covered during the 40 days, my grandmother used to say that souls get trapped in the glass if they go into it. During the funeral, we make sure a small window is open in case his spirit wants to leave, to wander. Other little things are part of the 40 days. For example, very little cleaning and no renovation to the house after the death so not to disturb the soul if it wants to visit. The most important thing is that we light the Kantili (oil lamp) everyday to assure that he is guided back to us when he wants to visit. If the candle burns, it will also in part assure that his spirit will be eternal. These rituals were passed down to us by our families when we used to still live in Greece. They showed us how to practice these things when there were deaths in the community. I was there during the second world war when I was very young, and then during the civil war. So even though I left at an early age, we attended many funerals before I officially departed from the country.
  3. Collectors Interpretation: Both the 40 day period and the superstitious rituals that occur during this period reflect certain distinct values on the part of the Greeks. Firstly, these superstitions clearly reflect a value for the concept of the eternal. Specifically as it applies to the burning light, Greeks want to assure that the spirit remains forever in existence despite bodily death. This is consistent with the superstitious fear of windows as well. Juxtaposing the hope for eternal paradise is the fear of eternal purgatory that could arise from getting trapped in these reflective surfaces. The Greek concept of 40 days of mourning clearly evolves into a folkloric concept in and of itself, as it is born out of and coupled with many of the superstitious concepts surrounding it.

Fields

AGE: 85

Date_of_performance: May 5, 2025

Informant Name: Confidential (EZ)

Language: Greek/English

Nationality: Greek/Canadian

Occupation: Retired

Primary Language: Greek

Residence: Canada

Funeral Headbands

Context:

H is a pre-med Biology major at USC who grew up in Vancouver, Washington. His parents immigrated to the US from Vietnam.

Text:

H: “For funerals, you have to visit every day for the first week after the funeral and then once a week for seven weeks. And then, on the hundredth day since the funeral, everybody comes back to the temple. It’s like, the biggest day for them (the dead). You pray for them, wish them well at the temple. The hundredth day is when you have everybody together and you have a big feast. You have these white headbands that you wear and on the hundredth day, they chop off the headband.”

Analysis:

Since H was raised in a Viet-American household, he and his family’s celebration of weddings is similar to an Irish wake funeral, but also adds cultural specificity to Viet customs. For example, it is common in Irish funerals to throw a party on the deceased’s behalf, not only as a celebration of the deceased when they were alive but as a re-engineering of the domineering sorrow of a funeral. H’s feast on the hundredth day pays homage to the one who died without inviting negative emotions into the celebration of the individual.

Funerals are a liminal space, as Von Gennup puts it, lingering between the stages of life and death in a person’s existence on Earth. Rather than using funerals as a chance to mourn, H and Irish funeral traditions connect with members of their community and pray for safety into the next part of existing for the dead. This acceptance of death, the massive respect and commitment to the dead after the funeral, seems cultural, as does the white headbands and time. There is an acceptance of death as time marches on, not a denying of it. Rather, H’s family seems to come to terms that nothing can get in the way of death but glimmers for an appreciation of life and the one the once dead led.