Taboo - Death in Other Cultures - Movie Review Example

? Taboo: Death in Other Cultures Taboo: Death in Other Cultures Reactions to the Documentary When it comes to death, everyone wantsto do the right thing. Death is the ultimate unknown and despite the differences in beliefs in customs of the people, the bottom line is the same: the want for life after death. The importance given to this idea is expressed in various ways. Interestingly, what may be acceptable and right for some may be taboo for others. This is what can be understood from National Geographic’s episode entitled “Death” (2004). The documentary is highly informative, educational, and interesting. While it is true that some practices shown here are those that I cannot imagine that I would do, what are interesting are the foundations of these actions. However, while I firmly belief in diversity, there are still actions that I could not take not because it is different from what I am used to, but due to questions of health and hygiene. For example, in Toraja, Indonesia, until they are able to give a lavish funeral, their deceased stays with them and considered as merely sick (National Geographic, 2004). I am not sure how healthy it is to have a deceased body inside the house. In Varanasi, India, there is a public cremation at a river where pilgrims bathe (National Geographic, 2004). Of all the practices shown in the video, it is understandable that I am more able to relate to the work of a doctor who performs autopsies in California (National Geographic, 2004). On a personal stance, the practice is at least hygienic and based on modern science. Personal Experiences with Death My personal experiences with death have not been much, and have not been associated to people who are particularly close to me. Some were distant relatives or colleagues of my older family members. Most of the funerals had practices that are similar to mine, so I did not particularly notice anything unusual. I remember more the funerals mixed with other traditions such as Chinese. I did like the red and gold ornaments, the lavish gifts and incense during the funeral. However, I find it disconcerting to have a group of women who fake crying at one corner. I was told that they are hired and are supposed to be crying loudly the whole time. I had to exert lots of effort to keep from laughing at several points, because instead of feeling the sorrow of the surviving family, I got distracted by the loud wails of the hired females. It has made me feel uncomfortable because I was not able to focus on paying respects to the dead. My attention keeps going back to the crying women. Death in Other Cultures There is another Indonesian ritual involving double burial. I learned that the practice is deeply rooted in the concept of sentiments and values regarding the link between the society, the surviving family, and the body and soul of the deceased. Such practice extends from 6 month to as long as 6 years. On average, the whole process lasts for 2 years. During this period, everything about the dead person is considered taboo. The person’s personal possessions are even destroyed. Still, the deceased body is protected from possible evil spirits through rituals, and is treated by the bereaved as still alive. This goes on until the body fully decomposes, making it ready for the final burial (Zahorka, 2001). Another ritual I have researched on is about a culture that practices the reversal of normal activities during the mourning period. A good example of this is the Jewish ritual. I have learned that a Jewish mourner is not allowed to leave the house, interact with other people, wear nice clothes or leather footwear, accessorize the self, take a bath, remove or shave body hair, or have sexual relations during the first 7 days of the mourning period. The mourners are expected not to use furniture such as a chair for personal comfort. They are expected to sit on the floor or low chair. Some prohibitions last up to 30 days. The mourner should not participate in any festive activities for the next 12 months. Once the mourners have proven that they have fulfilled their ritual obligations to the departed and to the society, they will be considered cleansed. They will then take part in a communal feast and are then allowed to resume to normal activities (Straight, 2010). Another interesting burial culture I have researched in is the Inuits. I have learned that before Christianity, their burial practices were to wash the dead, fix the hair, and for women’s hair, it should be braided. The body is then covered with a blanket or skin of an animal. Since the ground is too solid during the cold season, they cannot bury the bodies. They put the bodies far out in the tundra and cover them with stones to protect the bodies from carnivores. However, the scattered bones along the tundra show that this practice does not really protect the bodies from predators. Sometimes though, they preserve the bodies during the cold season in a hut somewhere away from the village, and then proceed to bury the body when it is a bit warmer and the ground is not too solid. While this practice may sound cruel and reckless for some, it is nice to know that the Inuits today bury their dead according to their religious beliefs. One has to remember that many of these people have converted to Christianity (Davies & Calloway, 2011). Handling of Final Wishes Final wishes, I have always believed, should be respected at all costs. Personally, I would not make final wishes that would put another person in even a mild thing as an awkward position. That being said, I want my final wishes to be followed to the letter, and out of respect and love for me. Leaving a will would ease the burden on the surviving family because they will not have to debate and decide what to do for my funeral. I do not relish the idea of living my last days in a hospital, because that means I am incapacitated. However, I also do not wish to be a burden to my family. My memorial and obituary should be religious, simple, and intimate, involving only those who had truly been a part of my life, or my family’s lives. If I could have anything I want, I would want my final days to be lively and action-packed. I really do not want to grow into a withering elderly. I want my final days to be filled with social work activities, dealing with the less fortunate and the victims of human recklessness and greed. I want to leave a legacy of service to the children, the women, and the elderly. I feel that I am ready to leave this earth once I have passed the legacy of service that I want to another person who would wholeheartedly take over the activities I will leave behind. Biggest Impact of the Course What has made a great impact on me about this course is the innate need of humans to have a dignified life, death, and life after death. A dignified life and death is easier to accomplish compared to a dignified life after death. This could be the reason why several traditions involve exhausting many resources in order to make themselves believe and feel that their beloved will indeed reach paradise or heaven because of what they do for the person’s funeral. Even in the U.S., this concept can be felt. I think this is why the doctor who performs autopsies is able to make a living out of the usually taboo subject of death. The video from the National Geographic mentions that humans want to make a meaning out of things. This is why when people want to know the causes of death of their beloveds. I think, in general, that people would want to do and believe things that would make meaning out of their grief, the death, and the loss. I think, too, that people want to feel that they are able to do something for their dead beloved by thinking that what they do for the dead on earth would benefit the soul of the departed. References Davies, C., & Calloway, K. (2011). Cultural Heritage and Ritual of Burial. The Cambrian Law Review, 131-148. Royle, D., Butterfield, L., National Geographic Television & Film., National Georgaphic Channel (Television station : Washington, D.C.), & Warner Home Video (Firm). (2004). Death. United States: Warner Home Video. Straight, B. (2010). Death, Grief, and Cross-World Longing. Reviews in Anthropology, 39, 2, 127-147. Zahorka, H. (2001). A Tumon Dayak burial ritual (Ayah Besar): Description and interpretation of its masks, disguises, and ritual practices. Borneo Research Bulletin, 32, 84-125. Read More