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#thanatology
rozenn-blog · 5 months
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Thanatology.
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froody · 1 year
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Louise - She made home happy.
Heartbreaking inscription on the headstone of a young mother and wife who passed away at the age of 25 in 1863.
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lillysilvermoon · 5 months
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7.a.m and here I am... reading articles about thanatology while drinking coffee after doing a tarot with Thanatos and thinking about his message - and that I read somewhere how he want you to take real care of yourself and wont sugar coating if you do something u shouldnt and this person was very right lmao he says everything in gentle and calm away but the pure truth. Either way, since there isn't much about him i'm doing one of the acts of devotion I read - which was studying about thanatology. At 7.a.m. Why this sounds so funny in my mind?????
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“An example of postmortem corneal opacity”
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flower-biter · 1 year
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grave marker motifs in Unitarian Churchyard, Charleston, South Carolina
xx
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raconabhorrent · 6 months
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"thoughts of a dying atheist" by muse is so bachelor-coded actually
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|| patho2 marble nest spoilers btw ||
like, the whole song is about a person who doesn't believe in anything after the end waiting fearfully for that end to come . is that not marble nest summed up in it's entirety?????
AAAAA it describes the moment when the bachelor realizes that this one day he's been reliving over and over is simply a fever dream of him trying in vain to stop the plague while he fights against his own death !!!
i think this one specifically exemplifies daniil in marble nest not only because of the themes of death and dying ("the end is all i can see") BUT ALSO because of the idea of being scared of death ("and it scares the hell out of me"). daniil, as a thanatologist wants to conquer death, and seems to be fearful of it, as one of the herb brides in the camp near the Cathedral tells him ("We fear neither pain nor death. One is immortal while the kin lives. You wouldn't understand."), aspity telling him to "Go without fear", and him admitting to aspity that he's scared.
the emphasis on atheism doesn't exactly line up, as the bachelor is shown to at least conceive the concept of a higher power, but his entire life goal is to take his own life (or more importantly his death) into his own hands, showing a distinct lack of faith or trust in said higher power. using the idea of "atheism" more loosely, you could use it to describe the lack of sympathy and understanding he has for the people of the town on gorkhon and the steppe people, as well as his disbelief in artemy's methods as a menkhu (though he seems to be tolerant of the haruspex as a healer due to his surgical education in the capital) and clara's miraculous ability
as an outsider and as a strict follower of logic, daniil has no tolerance for the spiritual belief systems and traditions that artemy has knowledge of as a member of that community, so the lack of belief could also make him an atheist in this sense
idk i just felt his presence very strongly when listening to this song. the entire album is actually complete pathologic vibes too <3
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anthropologenesis · 1 year
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On death and its properties (visions on thanatology)
When one speaks of death, they are more often than not referring to the biological process that one's body goes through at a certain point of their life. There are a myriad of causes of death and yet, when someone dies, whether we are close to them or hear a stranger talking about the perished, our empathy towards them is kindled, and we are plagued by mental turmoil that may last for days, weeks, even years. Losses in our community shake us, especially when it is a loved one who passes away.
Death by old age, and by heart attacks, are the most prominent causes of one's passing. Suicide has progressively increased over the last decades - to which psychologists and sociologists (such as Émile Durkheim listing even 3 key reasons) have been trying to study the reasons that may cause an individual to take their own life.
When our biological functions cease, what happens to us both on Earth and afterwards is dependant on our beliefs, or the society we live in. In most modern societies, like our own, after an individual is formally considered to be dead, the funerary rites follow. Friends and relatives of the perished gather to be reminded of them one last time. In religious settings, after the prayers requesting for the defunct's peaceful rest are given, the corpse, placed inside a coffin beforehand, is lowered into a hole, being covered with dirt and being sealed under the ground. Per the defunct's will, however, the rites may be denied, or carried over with specific instructions. From there, the release of post-mortem chemicals, as well as insects, will finish off the remains.
As one would expect, the meaning of death varies according to each culture, and funerary rites are not universal. Anthropologist Bronislaw Malinowski gives us detailed information about the funerary rites of a Melanesian tribe:
"As soon as death has occurred, the body is washed, anointed and adorned, sometimes the bodily apertures are filled, the arms and legs tied together. Then it is exposed to the view of all, and the most important phase, the immediate mourning begins. Those who have witnessed death and its sequel among savages and who can compare these events with their counter- part among other uncivilized peoples must be struck by the fundamental similiarity of the proceedings. There is always a more or less conventionalized and dramatized outburst of grief and wailing in sorrow, which often passes among savages into bodily lacerations and the tearing of hair. This is always done in a public display and is associated with visible signs of mourning, such as black or white daubs on the body, shaven or dishevelled hair, strange or torn garments."(1)
As we can see, and as Malinowski himself states, the event of gathering to mourn over the defunct and the garments worn for this occasion is resemblant to the black colors normally worn by people attending a funeral in our developed societies. Malinowski also adds:
"The corpse, and with it the person of the dead one, is a potential object of horror as well as of tender love. Religion confirms the second part of this double attitude by making the dead body into an object of sacred duties. The bond of union between the recently dead and the survivors is maintained, a fact of immense importance for the continuity of culture and for the safe keeping of tradition."(2)
We are met with horror, shock, and a feeling of incredibility upon seeing a corpse, but at the same time we feel the perished's suffering and make sure we do not forget their time on Earth - that is one of the goals of funerary rites.
Now that we've explained what are funerary rites and how they work, it is time to introduce something that has been questioned, and answered, for millenia - the afterlife.
Various religions and myths have declared what happens after one's time is finished on Earth; interestingly, this seems to be somewhat of a common belief among the disparate developed rural/urban socities, and underdeveloped tribal societies. Christians, for example, believe that after death, one is transported to either Heaven or Hell, depending on their behavior while they were alive. Less acknowledgedly in this regard is the Limbo, a sort of "in-between" of these two places, where dwell those who have passed away without being condemned, but also not allowed to enter Heaven. This is similar to Ancient Greece's vision of the afterlife in that the dwelling place of the dead is Hades (synonymous with the greek god of the dead). During the funerary rites, a coin would be placed inside the defunct's mouth to serve as payment for Charon, the ferryman of the underworld. Charon's duty was to transport souls to Hades in a boat that crossed Styx, a river that served as a bridge between the Earth and the underworld. Those who failed to pay the toll would be condemned to wander along Styx for a hundred years before being allowed to enter Hades.
But what are the effects of death to those who witness it? We have seen that people, when faced with the death of a loved one or ally in community or beliefs, will perform adequate rites to ensure that the perished will be remembered after their passing. But some do not conform themselves with this. Finding it "unfair" that a member of their community is no longer among them, they may react violently against society, or themselves. When an individual is murdered by another, a friend of theirs quickly attempts to avenge them by acting in equal measure. Others, such as in the famous shakesperean tragedy Romeo and Juliet, are willing to put an end to their life in a desperate attempt to rejoin their loved one(s) in the afterlife. How ironic it is that love, a force that makes us live, may also make us willing to die...
Thanatology, the science that studies death and its effects, is a very underexplored subject. With gradual advancements and connections with other fields of study, we might be able to truly realize what death implies and what exists beyond it.
1, 2 - Bronislaw Malinowski - Magic, Science and Religion
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mushroomwillow · 7 months
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Hey so uh, I got accepted into college? I’m actually like???? Getting my bachelors?! It’s in general psychology, then after that going on to a masters in thanatology. And even with all the stress and anxiety of my life rn I’m pretty excited for it
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walrusmagazine · 1 year
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Death 101: Life Lessons from the Country’s Only Degree Devoted to the End
Some first-year arts students are asked to write papers about Plato or Jane Austen; thanatology students need an existential sensibility
In 1976, King’s University College launched a course called Thanatology 101: Death and Dying. It proved so popular that another course on the subject was added, and then another. Still, students wanted more, so an entire department was created. King’s is the only school in Canada and the United States offering a thanatology degree to undergraduates. This academic year, twenty-six courses were offered, including Popular Culture and Death, Creative Responses to Loss and Grief, and Spiritual and Philosophical Issues in Death, Dying, and Bereavement. Five hundred and sixty-two students signed up for at least one course, and fifty-two graduated with thanatology degrees.
Read more at thewalrus.ca.
Illustration by Jeffrey Kam (jeffreykam.net)
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allisongreenlee · 10 months
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Ancient Funeral Grounds and Temples: Insights into Past Civilizations
Ancient funeral grounds and temples offer a glimpse into the cultural practices and beliefs of past civilizations. These sacred sites were often constructed with great care and attention to detail, indicating the importance they held within the community. Funeral grounds were primarily used for burial and cremation rituals. The design of these grounds varied widely depending on the culture, with…
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errantabbot · 10 months
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On the Thanatological Presuppositions of Our Preferences in Talking About Death (or Passing Away)
Enjoying some conversation in the professional religious blogosphere this evening around the preference of terms used to speak about death, and specifically, the use of more or less precise, (and more or less near synonyms) such as “pass” as in “passed away.”
I remember this being a big deal in parts of the CPE world some years ago. As the lesson of the day, many a trainee chaplain would proudly peacock in their case studies their newfound ability to invoke such language to invite grieving family members and friends to consider the finality of their loss as something of a catalyst toward *real* grief (and to be fair, hopefully, real healing). Personally, I always found it at least a bit problematic.
Language is assuredly important. But the clinical/professional pastoral grievance toward terms perceived to be somehow less precise than “died” is completely charged with presuppositions- theological, thanatological, or ontological, whatever way you want to spin it, that ultimately come down to assumed sub-cultural superiorities.
Language changes and adapts, and sometimes it does so in ways that bely original word meanings (which may or may not prove more accurate). In this case, I do so enjoy that the etymology of the word “pass” ultimately traces back to the root “pete-“ meaning “to spread.”
In that sense, namely of aggregates spreading out, and stretching beyond the limits of recognizable personhood, I find some real precision amidst the softness that the word (pass) otherwise carries for what, in the moment, is quite a delicate matter.
In any case the true pastoral response, both clinical and professional, is never rote. Rather, it is rooted in the wisdom of the moment, following those we’re walking with to the places they need to go, so that we might understand, bear witness, reflect, and when needed, accurately interpret and guide.
~Sunyananda
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isansu · 1 year
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The notion of separate souls inhabiting various parts of the body appears in cultures from the Arctic to the South China Sea. According to an early twentieth-century report on Inuit soul beliefs, the souls located in the larynx and on the left side of a person are tiny people the size of a sparrow; other souls the size of a finger joint reside in all the limbs of a person (Jakobsen, 1999, p. 80).
Among the Rungus people of Borneo, the joints of the body each have their own soul whose activity in the spirit world results in the various aches and pains of the joints. Children’s souls especially are thought to run about in the dream world, falling out of trees, scraping their knees, having foot-races, and being chased by spirit dogs, the result of which, not surprisingly, is that the person wakes up entirely sore and worn out from such spirit-world adventures (Appell and Appell, 1993, p. 17).
Understanding Death, Angela Sumegi (pages 30, 31).
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a-moorcita · 1 year
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in the 19th century I would be a thanatologist, I would go out at night in search of serial killers to study the afterlife of their victims, and part-time I would study the apocrypha and Victorian-era aesthetics
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tagtagebuch · 2 years
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thanatology
通信
https://www.hood.edu/graduate/academics/online-graduate-programs/online-certificate-thanatology
https://www.kings.uwo.ca/academics/thanatology/
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mortuarymorticia · 16 days
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call me raven. 🐦‍⬛| 33. | satanist. | stem student. | mortician. | queer. | high priestess. | orange cat mom. | chronically-ill. | closed polya. ✧*̣̩⋆̩☽⋆ this blog is a mix of a personal blog, a studyblr, a bookblr & queer, political advocacy. i follow #heyraven.
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❤︎ my heart. ⋰˚☆ wishlist. ⋰˚☆ nsft blog. ⋰˚☆ spotify. ⋰˚☆ goodreads.
⟡ ⋆˚ i screen the followers on my nsft blog. 18+ only. ⟡ ⋆˚
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interests: ╰┈➤ horror. ✦ true crime. ✦ hozier. ✦ cannibalism as a representation of grief. ✦ queer culture. ✦ human rights. ✦ thanatology. ✦ the psychology of grief. ✦ noah kahan. ✦ the office. ✦ gojira. ✦ ghost. ✦ acotar. ✦ any book written by nick cutter. ✦ my coven. ✦ baldrick. ✦ science. ✦ barnes & noble. ✦ self-care. ✦
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flower-biter · 2 years
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from heaven above xx
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