The History of Ice 9. On the Mountain of Myth
When he was eighty years old, Kadam went to stay in his farm hut to protect his padi from being invaded by wild boars.
His son Garik did not want him to go to the farm, because of his great age, but he went anyway. After several days, Garik went to visit him at the farm. Garik went to another hut nearby where a woman was staying. He asked her whether she had seen his father, and she said that she had not seen him.
Garik began to be worried.
He stayed in is fathers hut that night, as there was not enough time before dark to return to the longhouse. Early in the next morning, after he had taken his food, he returned to the longhouse and told the people that his father was not in his farm hut.
He begged for help from the people to look for his father again for avsearch and rescue. All the people in the longhouse went with him to the farm. They found that Kadam had left the hut about three days earlier.
After they had looked for him around his farm hut, they walked along the edge of his padi field. At the end of a track leading not far away from it, they found Iban funeral ceremonies essay headless body, already decomposed and eaten by worms, lying in the bush.
They knew that he had been killed by enemies. Strictly obeying customary procedure, Garik and his friends did not move Kadams corpse elsewhere.
Tbey just let it decay on the spot. In ancient times no Iban would touch or move away the corpse of a person who was either killed by enemies in the battle field, or murdered in a farm hut, or dead of a natural death alone in the open space.
If a person was murdered as the how the way Kadam was, he could only be left to rot where he fell. Besides this, everyone was forbidden to look too long at his body. If a person died alone in a hut, the hut must be destroyed, and if a man died fighting on the road sidehis corpse must be covered with leaves.
All these taboos were to be observed strictly in order to prevent one from dying before ones time and another. Some days later Kadam began to appear to many people. They saw him sitting on steep lands by the river bank, watching the people who bathed.
He also appeared on the uncovered verandah at night outside the longhouse, and he often appeared at the wide space outside the longhouse in the day time. And the members of his family often heard him coming into their family room at night. He also went up to the loft, for they often noticed the marks his fingers left in the padi grains in the padi bins.
After he had appeared many times to many people, his son Garik had a dream. In it, he saw his father come and sit down on their own communal verandah ruai. On seeing him Garik said, are you still living, father? No, I have died, replied his father. He told Garik that he lived a very hard life in the other world as he had no axe, cooking pot, clothes and other things for him to use and wear.
His father said, everything such as axe, knife, cooking, pot and clothes which you give me should be put inside a jar, and this jar then buried in the cemetery ground.
In the morning Garik told the people of his dream that night. After these things had been buried, his father never again reappeared to human eyes or demanded more things in a dream. Later it was known to Garik and the people of his house that his father had been killed by a Kantu warrior by the named Jugam who lived near the mouth of the Ketungau River.
This system of burying articles to give them to a dead person who died far away from his own home was followed by Ibans of the past ages. While Jantan was an Iban Chief of the Paku watershed, his brother-in-law, Jiram whose nick-name was Rentap, was one of the leading warriors in the lower part of the same river.
In the year when Jantan and his followers were farming at the Ngiau lands, they began to build a big warboat; and Jantan also asked Rentap to build another warboat as large as his.
They built these boats at Ulu Ngiau in the upper Paku River.is and in to a was not you i of it the be he his but for are this that by on at they with which she or from had we will have an what been one if would who has her.
|User Contributions:||Religious beliefs and behavior pervade every part of Iban life.|
|http://johnadamgilbert.blogspot.com||Up until the yearProvincial Grand Lodges met in a number of Provinces throughout the island of Ireland, but most of these had come into existence, at different times, and were not integrated into a cohesive whole.|
|A celebration in a family gives pleasure to all the Members of the family.|
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|People have contemplated the meaning of life and death since humans started walking the face of the Earth.|
Commonwealth or the Republic of Ireland in the English language. A panel of judges choose a short list of six novels from over entrants. The short list is announced in September, and then a month later the prize is awarded in a special, televised ceremony.
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Rituals of Death According to the dictionary a ritual is a religious or solemn ceremony consisting of a series of actions performed .this essay will discuss the rituals performed for the soul of the dead body so it reaches heaven peacefully.
Traditionally, a Hindu dies at home. how the Iban funeral when someone are dead. The first phase. Nearly every religion has specific and meaningful traditions and customs around death. From protocols for cleaning and dressing the body to features of the funeral service to memorial events, the structure that religion provides around dealing with a death both fulfills religious obligations and offers guidance to grieving survivors.
By exploring death ceremony in ancient Egypt, contemporary Hindu death practice in India, and current North American funerary rites, it can be illustrated that anthropology is conducive for providing clarity to a culture’s social division of strata and spiritual beliefs by analyzing death ritual.