For this week’s activity post, I will examine the deaths of Hindu Indians based on Susan Long’s study of cultural scripts in the United States and Japan.  There are many similarities between the United States, Japan, and India such as the desire for people to die a “good death” at home surrounded by their loved ones (Hindu Funeral Traditions).  Based on Long’s paper, personal growth and construction of self can occur during the death experience.  Also, Long wrote, “Asian approach is one of acceptance of a “nature” that is inclusive of human activity,” which can easily be seen in Indian deaths as most of the time the family accepts the death and doesn’t try to interfere  (Long, 2004).   In Indian culture, a dead person is believed to be transitioning through a rebirth where they’re set free of desires. During the time period where family determines their relative as dying, the priest is notified to assist in the death rituals.  Those present should assist in the death by chanting mantras, moving the body to a grass mat, and placing water from the Ganges River in the dying person’s mouth (Hindu Funeral Traditions).  The dying person concentrates on the mantra until the soul departs the body (Academy, 2007).  Unlike Japan and the United States where death has moved to hospital instead of family centered, Indian families have continued to play an important role in death (Long, 2004).  Immediately after the person is pronounced dead, the priest assists the family in finding a Hindu-friendly funeral home to plan the funeral for the next.  An extremely important death ritual is the washing of the body.  Family members and close friends assist in washing the body and reciting mantras.  Once the body is done being washed, the body is wrapped in a white sheet with the hands placed palm-to-palm and big toes tied together.  Hindus hold a brief wake before the body is cremated.  During the wake, the body is placed in a cheap casket with the person inside wearing flowers surrounded by holy basil (Hindu Funeral Traditions).  Afterwards the male family members take the body to be cremated and perform a ritual until the body is completely burned.  The post-funeral reception includes family members returning home, bathing, changing clothes, and eating a meal together. The day after the cremation the men return to site to sprinkle the ashes in the Ganges River (Academy, 2007).  Another key component of a “good death” is being surrounded by family members, which Indians take another step further by caring for their relative for many days after the death (Long, 2004).  The mourning process continues for 13 days after the death where the family gathers to eat the deceased’s favorite meal.  Also, during this period preta-karma is performed by relatives to ensure the deceased’s spirit is able to be reborn (Hindu Funeral Traditions).  Finally, shraddha is performed by a priest every year after the death of the person until the sons are dead (Academy, 2007).  Another criteria of a “good death” is the deceased person has an experienced based on their beliefs (Long, 2004).  Hindus ensure the deceased are properly taken care based on their religious beliefs, rituals, and ceremonies.  Based on my findings and Long’s article, it seems most countries share some of the same beliefs regarding what is a “good death.”

“Hindu Funeral Traditions.” Everplans, www.everplans.com/articles/hindu-funeral-traditions.

Academy, Himalayan. “Death and Dying.” Hinduism Today, www.hinduismtoday.com/modules/smartsection/item.php?itemid=1667.

Long, S.O., (2004). Cultural Scripts for a Good Death in Japan and the United States: Similarities and Differences. Social Science and Medicine58, 913-928.