Thomas Lynch on the good funeral : Mortal remains The dead are no longer welcome at their own funerals. So how can the living send them on their way?
For many bereaved Americans, the funeral has become instead a ‘celebration of life’. It has a guest list open to everyone except the actual corpse, which is often dismissed, disappeared without rubric or witness, buried or burned, out of sight, out of mind, by paid functionaries such as me ...Posted by Jill Fallon at June 20, 2014 10:40 AM | Permalink
Most of nature does not stop for death. But we do. Wherever our spirits go, or don’t, ours is a species that down the millennia has learned to process grief by processing the objects of our grief, the bodies of the dead, from one place to the next. Whatever afterlife there is or isn’t, human beings have marked their ceasing to be by going with their dead — to the tomb or the fire or the grave, the holy tree or deep sea, whatever sacred space of oblivion we consign them to.
The formula for human funerals was fairly simple for most of our history: by getting the dead where they needed to go, the living got where they needed to be. By acting out the necessary tasks to rid ourselves of dead human bodies, we came to understand the meaning of death.
Contemplation of the existential mysteries, those around being and ceasing to be, is what separates humans from the rest of creation; our humanity is directly tied to how we respond to mortality. In short, how we deal with our dead in their physical reality and how we deal with death as an existential reality define and describe us in primary ways.
And this formula — dealing with death by dealing with the dead — defined and described and, by the way, helped humans for 40,000 or 50,000 years all over the planet, across every culture until we come to the most recent generations of North Americans who for the past 40 or 50 years have begun to avoid and outsource and ignore their obligations to deal with the dead. They are willing enough to keep ‘their presence in the memory of descendants’ (the idea of the thing), so long as they don’t have to deal with ‘the treatment of deceased bodies’ (the thing itself). A picture on the piano is fine but public wakes, bearing the dead to open graves, are strictly out of fashion.
Only in North America has cremation lost its ancient connection to fire, because it is so rarely actually witnessed. In the past 50 years, cremation in North America has become synonymous with disappearance, not so much an alternative to burial or entombment, rather an alternative to having to bother with the dead body……
The bodiless obsequy, which has become a staple of available options for bereaved families in the past half century, has created an estrangement between the living and the dead that is unique in human history….this estrangement, this disconnect, this refusal to deal with our dead (their corpses), could be reasonably expected to handicap our ability to deal with death (the concept, the idea of it). And a failure to deal authentically with death might have something to do with an inability to deal authentically with life….
what the British gadfly and writer Jessica Mitford envisioned when she wrote The American Way of Death (1963) — a funeral without the ‘downers’ — notably a corpse and a creedal obligation.
Thus, on my short list of the essential elements of the good funeral, the presence of the dead is the first and definitive element. Memorial services, celebrations of life, or variations on these commemorative events – whether held sooner or later or at intervals or anniversaries, in a variety of locales – while useful socially for commemorating the dead and paying tribute to their memories, lack an essential manifest and function: the disposition of the dead. The option to dispose of the dead privately, through the agency of hirelings, however professional they might be, and however moving the memorial that follows, is an abdication of an essential undertaking and fundamental humanity.
A second essential, definitive element of a funeral is that there must be those to whom the death matters. ...
A third essential, definitive element of a funeral is that there must be some narrative, some effort towards an answer, however provisional, of those signature human questions about what death means for both the one who has died and those to whom it matters. Thus, an effort to broker some peace between the corpse and the mourners by describing the changed reality that death occasions is part of the essential response to mortality. Very often this is a religious narrative. Often it is written in a book, the text of which is widely read. Or it might be philosophical, artistic, intellectual — a poem in place of a psalm, a song in place of prayer — either way, there must be some case to be made for what has happened to the dead and what the living might expect because of it….
A fourth and final essential, definitive element of a funeral is that it must accomplish the disposition of the dead. They are not welcome, we know intuitively, to remain among us in the way they were while living. Furthermore, it is by getting the dead where they need to go that the living get where they need to be.