Suchergebnisse

The objective of this study is to find out the government role towards the management of public cemetery land in Makassar. The type of the research is descriptive qualitative with phenomenological research type. The data were collected through interview, observation and documentation. The data were analyzed through data reduction, data display and conclusion. The findings of the research indicate that the role of the government as the regulator (Environmental Service) of Makassar city in managing the public funeral is not optimal due to a number of obstacles in its implementation process. The role of the government as the facilitator land provider concept is that not only do they serve as public service institution but also in a democratic society they have a main role as facilities and infrastructures providers.Key word: Role, government, funeral land management. ABSTRAKPenelitian ini bertujuan untuk mengetahui peran pemerintah dalam pengelolaan lahan pemakaman umum di kota Makassar. Jenis penelitian yang digunakan dalam penelitian ini adalah deskriptif kualitatif dan tipe yang digunakan dalam penelitian adalah fenomenologis. Teknik pengumpulan data yang digunakan peneliti adalah wawancara, observasi dan dokumentasi. Teknik analisis data yang digunakan adalah Reduksi data, Penyajian data, dan kesimpulan. Hasil penelitian ini menunjukkan bahwa peran pemerintah sebagai regulator (Dinas Lingkungan Hidup) kota Makassar dalam mengelola pemakaman umum masih belum maksimal sebab dalam proses pelaksanaanya masih memiliki banyak hambatan dan kendala. Peran pemerintah sebagai fasilitator konsep penyedia lahan tidak sekedar sebagai institusi pelayanan masyarakat tetapi dalam masyarakat yang demokrasi memiliki peran pokok yaitu penyedia fasilitas dan sarana prasarana. Kata kunci: Peran, Pemerintah, Pengelolaan lahan pemakaman.

The funeral land is one of the public facilities that must be provided by Local Government to support community activities. The need for funeral land in Lubuklinggau continues to increase while the availability of funeral land is decreasing, this is because the number of deaths of the population continues to increase every year. Forecasting the land availability of funeral for the coming year and applying the management strategies of funeral land can overcome the needs of the cemetery. Forecasting the land availability of funeral using Simple Linear Regression. TOPSIS to choose the management strategies of funeral land. Forecasting uses two variables that are the variable number of the population deaths and the variable amount of funeral land in the last 5 years. Forecasting results will be used as one of the assessment criteria in the decision support system for selection of the management strategies of funeral land. The alternative of the funeral management strategy that will be applied and assessed in accordance with Local Regulation of Town of Lubuklinggau. The highest value of the end result of the system will be used as a recommendation for the selection of management strategies.

A lo largo del siglo XIX el escritor alcanzó un papel social cada vez más relevante como expresión de unos determinados ideales políticos. Su instrumentalización por parte del estado se observa claramente en ceremonias como las coronaciones o los funerales. Durante los funerales llevados a cabo con motivo de la muerte del poeta Manuel José Quintana se puso de manifiesto la capacidad del estado liberal para poner en marcha sus propios rituales públicos, así como sus limitaciones. Quintana, ejemplo moral del liberalismo español, se convertía así en un hombre público que pasaba al panteón de los referentes morales de la patria. ; Throughout the nineteenth century, writers reached a social role increasingly important as an expression of a certain political ideals. The use of their literary image by the state is clearly seen in ceremonies such as coronations and funerals. During the funeral of the poet Manuel José Quintana we can study the liberal state's ability to implement his own public rituals, and his limitations. Quintana, moral example of Spanish liberalism, thus became a public man who went to the pantheon of the nation's moral referents.

Throughout the nineteenth century, writers reached a social role increasingly important as an expression of a certain political ideals. The use of their literary image by the state is clearly seen in ceremonies such as coronations and funerals. During the funeral of the poet Manuel José Quintana we can study the liberal state's ability to implement his own public rituals, and his limitations. Quintana, moral example of Spanish liberalism, thus became a public man who went to the pantheon of the nation's moral referents. ; A lo largo del siglo XIX el escritor alcanzó un papel social cada vez más rele­vante como expresión de unos determinados ideales políticos. Su instrumentalización por parte del estado se observa claramente en ceremonias como las coronaciones o los funerales. Durante los funerales llevados a cabo con motivo de la muerte del poeta Ma­nuel José Quintana se puso de manifiesto la capacidad del estado liberal para poner en marcha sus propios rituales públicos, así como sus limitaciones. Quintana, ejemplo moral del liberalismo español, se convertía así en un hombre público que pasaba al panteón de los referentes morales de la patria.

There are few more emotive experiences in life than death. Drawing on Arlie Hochschild's concept of emotional labour, this article compares the emotional responsibilities of two groups of death professionals: doctors and funeral directors. It addresses the lack of comparative studies in the otherwise robust literature concerning emotional labour in the workforce. Through qualitative analysis, I identify how funeral directors and doctors believe they should feel in regard to death, how they manage these feelings, and the related consequences of this emotional labour. This analysis suggests that the emotion management of these professionals is primarily influenced by two key factors: prioritizing the emotions of others and stifling one's own strong emotions. Differences became apparent in terms of how these factors are managed and what the related emotional consequences may be, due to the respective reliance of the funeral directors on surface acting and the doctors on deep acting emotion management strategies. In the future, it would be helpful to complement existing research with participant observation studies in order to better illuminate the meaning that emotional labour has for individuals in practice. Due to their unique position of encountering death as part of a job, death professionals have much to teach each other, as well as the broader population, about accepting and managing emotions related to mortality.

The article analyzes the emergence of the so-called red funeral ritual in the 1920s in Soviet Russia as an important component of political everyday life. The first part of the article examines the funeral rituals of representatives of the Bolshevik elite. The second part attempts to characterize the transformation of funeral rites among the "common" population. The analysis undertaken clearly shows the undoubted political and public nature of funeral rituals in early Soviet Russia. Initially, Soviet funeral rituals were powerfully influenced by radical utilitarianism and total nihilistic denial of the religious worldview, intensified by the excesses of the World War, Revolution and Civil War. Nevertheless, nihilism and utilitarianism, the highest expression of which was the idea of cremation, were quickly pushed out by a new funeral ritual, the key elements of which were demonstration and "theatrical ritual" with its music, processions, pretentious speeches and fireworks, in many respects borrowed from military funerals. The main role in the emergence of the red funeral ritual was played by the cult of fallen heroes, which in turn was a guarantee of political immortality of the Bolshevik leaders. As a result, the red funeral became an important element of the alternative Bolshevik culture. The concept of Vladimir Buldakov, who characterized revolutionary funeral rituals as "neo-pagan", is at least controversial. The attempt to make funerals of the Bolshevik elites a model for mass funerals collided with conservative rituals, especially in the countryside. With regard to the 1920s, at best, we can talk about the emergence of a kind of "the effect of dual faith", a specific symbiosis of red and religious funeral rites. Thus, in the 1920s, the process of a new Soviet ritualism development was far from complete, including the Soviet party and state elites, as evidenced by the fluctuations between party asceticism with its utilitarian attitude to ashes and splendid funerals of leaders.

During the Middle Ages, the wealthy often requested burial in mass graves with their fellow mortals, as a sign of humility. But since the rise of the cult of the individual during the Renaissance, individual burial plots have been an expression of prestige, wealth, and social status for some. For example, Leona Helmsley, real estate baroness and "Queen of Mean," dedicated $3 million upon her death for the care and maintenance of her 1300 square foot, $1.4 million mausoleum. Respectful disposition of the body is a hallmark of civilization and a common law requirement of estate administration, but an extravagant burial is a personal choice which can impose significant costs on future generations. A tax deduction for discretionary spending is a government subsidy which shifts part of that cost to other taxpayers. The current federal estate tax deduction for funeral expenses, combined with accommodating laws for administering decedents' estates, allow the rich to shift 40 percent of the entire cost of big-money burials to other taxpayers. These deductible big-money burials can monopolize substantial, valuable real estate and significantly contribute to environmental pollution. An analysis of current case law reveals that estate and trust law doctrines generally fail to recognize the potential dual character of burial expenses and fail to curb excesses. This Article asserts that funeral expenses, including burial and related costs, can have a dual character. On the one hand, to the extent of the reasonable cost of a respectful burial, a federal estate tax deduction is appropriate because a decent disposition is mandated by law and social norms—those expenses are not voluntary. In contrast, this Article asserts that excessive funeral and burial expenses are a voluntary transfer of personal wealth at death, and those expenses should not be deductible. Other taxpayers should not have to subsidize land-hoarding, environmentally-damaging burials of the wealthy.

ACCEPTED ; The popular radical movement that developed in Great Britain after the Napoleonic wars under the leadership of Henry Hunt made the mass-platform its main – and most striking – means of action in the fight for parliamentary reform. Mass-demonstrations became a defining feature of the radical agitation, a tradition also followed by the Chartist movement from the late 1830s to the mid-1850s. Chartist processions have been extensively studied by historians, but a certain type of procession has remained largely absent from the discussion: funeral cortèges. Through the study of the funerals of six local or national leaders of the Chartist movement, this article intends to address this issue and to work towards a rapprochement between the political history of popular radicalism and the cultural and social history of death in the Victorian period. The interments of Samuel Holberry, Joseph Williams, Alexander Sharp, Ben Rushton, Feargus O'Connor and Ernest Jones were made public by the radicals in charge of their organisation and gathered several thousand people. This work argues that these funerals can be seen as belonging to the radical repertoire of collective action that developed in nineteenth-century Britain. The way they were organised and advertised, the form and appearance they took, and the numbers involved, and debated, identify them as an integral part of the radical tradition of political agitation. ; Irish Research Council (Grant GOIPG/2016/756)