葬礼仪式

葬礼仪式始终被看作是一种重要的一部分, 中国的社会的生活。 重要的葬礼仪式在于某些基本的信仰的中国人。 第一次, 死亡并不意味这结束一个人的参与在人的生活和活动, 他的家人, 但却被看作是过渡的进程。 有一种不断的关系在生与死之间。 这一概念的相互依存的关系更加重要作为社会单位的家庭, 与祖先的情绪、社会和经济安全的后裔。 通过将祖先的家庭不再被视为一项单独的单元, 但部分长期连续的后裔。

性能的葬礼的仪式也可以被看作是一种扩展名的中国社会的道德操守。 例如, 肖或孝顺是通常的原因是中国的葬礼仪式。 这一作用的肖中可以看见的想法出现在几乎所有方面的祖先的仪式, 作为一种不断提醒我们的后代。

中国认为, 所有的零件的整个宇宙属于一种有机的整体。 和谐和秩序必须保持在所有时候、在一个人的心灵, 在每个方面的社会经济生活和整个宇宙。 所有的存在, 包括文、有正确的位置。 死亡是一种破坏这种平衡和秩序是重新确立了通过性能的死亡仪式。
还有很多变化在中国死亡的仪式, 在仪式上的表现和解释的含义的仪式。 这有几个原因造成混乱。 第一, 华人在新加坡的最初是从不同的区域在中国, 更具体地说, 是从不同的方言群体。 有明显的方言差异的宗教仪式的性能。

第二, 葬礼仪式的中国的一部分, 民族宗教、口头传统没有固定的教条、理论、或强大的祭司职分的。 它是一种混合并存的宗教系统, 借鉴许多宗教传统, 包括佛教、道教、儒教的、与土著人传统的信仰。
然而, 尽管有许多的变化和不同的解释, 有一种基本的逻辑, 中国的丧葬仪式。 有一整套规范、规定的仪式行为。 虽然可能会有一定的灵活性, 不同属于一种总体框架的 “正确” 的仪式。

在新加坡, 这些可能分为六大类, 即:

1 .收集家庭单元;
2 穿的服装哀悼的;
3 .表现的仪式来帮助死者后生活
4。 举行葬礼唤醒;
5。 埋葬或火化;
6。 安装死者的祖先。

聚会的家庭

当一名中国男子是附近死亡, 所有的家庭成员--儿童、孙子和儿子和媳妇的-被传唤, 他们聚集在床旁, 等待着他的死亡。 它被认为是一种不孝行为不应在弥留之际, 他的父母。 人的旅行很长的距离, 和儿子海外需走上了回家的路。 死的时候, 家庭成员突发成大声的哀号和哭泣。 客厅是清除了所有的家具和家居用品。 白色的横幅放在门的主页表示的死亡发生在家庭。
朋友和亲戚都会通知大家的死亡。 这是通过口耳相传。 这是共同的在新加坡的讣告在报纸上刊登通知的朋友死亡。 因为寿命是非常有价值的, 它是一种中国传统的做法是将三个或三个五年, 死者的年龄。

死亡的父母提供了一体化的家庭和长期的连续的后裔。 大多数的葬礼仪式由家庭为一组。 这增强了该债券的建组。

身穿的服装哀悼.

死亡的父母提供了一体化的家庭和长期的连续的后裔。 大多数的葬礼仪式由家庭为一组。 这增强了该债券的建组。

身穿的服装哀悼

哀悼日销(Xiao)死者的家属穿上特别的衣服就像是哀悼。 对于繁体中文的, 有 5 个等级的哀悼。 服装在不同的颜色, 白色、黑色、蓝色和绿色是用来表示关系的送葬者对死者。
例如, 儿子和女儿是第一次订购的送葬者。 他们穿着白色的衬衣和长裤, 全棉的。 在新加坡, 人们普遍减少, 差异化的哀悼的职系。 更常见的做法是使用白色或黑色作为符号的哀悼。
哀悼的针脚或小磨损从第一天的葬礼。 这些都是小块的布, 约 3.5 厘米, 2 厘米和寄托的衬衫袖子。 如果死者是男性的脚磨损的左侧; 若死者是女的针脚上佩戴合适的衬套。 该职系的肖总的来说符合订单的哀悼的服装。 在传统的中国, 这些都是穿的长达三年的时间。 在新加坡, 他们通常穿的 49 或 100 天。 在哀悼日期间, 红色、黄色和褐色的衣服都不穿。

仪式的超度死人的

中国传统认为, 灵魂的死者必须使他的方式来 “西部天堂” 后死亡。 许多仪式是由家庭成员, 协助死者家属上这一旅程。 虽然有些变化按区域划分, 以及不同程度的周密性、某些标准化礼仪始终会执行操作。

1)有时候洗衣服和死者的
传统上, 水洗死人必须从河和从购买的神。 如今, 它更普遍的自来水是必须使用的。 儿子去世的执行这一仪式, 象征性地擦拭死者身上的三倍。 这种礼仪是重要的, 因为按照中国的信仰, “一个人有一种不洁净的身体将会被鄙视和惩罚在地狱。” 其后洗涤、死者的衣服。

2)Coffining
洗后和穿衣的死者、ru lian 或 “进入木” 的仪式。 有些个人文章的死者也放在里面的棺材, 相信死者会继续使用他们的生活后。

3)演示文稿的食物
食物牺牲奉献给了死者。 虽然有各种不同程度的周密性、基本的项目都是米饭、肉菜、香、香烛钱。 其它的项目提供的是可选的。 提供食物和香烛纸意味着持续不断的相互依存之间的生活和后代的死是相对的。

4)最后的夜仪式
的最后一夜的唤醒、宗教专家(佛教僧侣/修女或道士/仍然存在)正在进行的随葬品的仪式。 祈祷的重要功能, 领先的灵魂的死者通过下层和协助死者家属在他的转型从鬼到是祖先。
举行葬礼之后
的葬礼醒来的范围从 3 到 7 天, 并始终持有人数为奇数的天因为偶数与欢乐的场合。 这种唤醒, 让亲属和朋友来支付他们的最后尊重死者, 或在死者的住宅或在殡仪馆。 在新加坡, 它现已成为一种普遍的做法有较短的唤醒自探视权是很容易的。
晚上, 朋友将支付其尊重死者的家属。 抵达后, 在更多的中国传统将轻一香烛棒和执行例行公事的白(鞠躬)的死者。 它也可接受的跪拜三次没有香烛的棒。 一名或多名代表死者的家属将站在或跪在祭坛上确认支付方面与弓箭的游客。 反过来, 游客还给出了一种稍微点到 “主机” 在离开之前在坛上。

传统上, 死者的家属预计将保持所有的守夜在唤醒。 为帮助家庭成员保持清醒, 它已成为一种惯例的朋友赌钱的唤醒。 然而, 应该指出的是, 这种做法不仅有损于时刻的庄严性, 但也易被滥用的不择手段的人寻找的赌博的机会。
它也是一种实践的亲属和朋友表示哀悼的花圈发送或收到的现金捐款帮助死者家属。 现金捐款的白色信封, 从而引起了他们的参考资料作为白金(white gold)。 一种明智的做法, 越来越多的人在为死者家属表示他们倾向于对亲人和朋友, 使慈善捐款而发送的花圈的回忆。
作为随葬品的仪式, 参观者预计将穿着暗淡的颜色。 游客有红色的线程或红色的数据包中包含一枚硬币, 确保旅途安全。 他们应该离开悄悄地、不说再见对死者的家属。
埋葬或火葬

在最后通宵守夜, 家庭准备埋葬或火化的死者。 在清晨的葬礼上的筹备工作, 将死者的坟墓场中移回场上或火葬场。
家庭成员和来访者支付他们的最后尊重死者。 6 名志愿者或 Pall 旗手的殡仪服务然后在棺材中并将它放在灵车。 图中的狮子或吊车上的送葬车表明, 死者是一名男子或女子分别。
“送葬的队伍通常由一带的音乐家。 音乐是为了吓唬恶意白酒潜伏在葬礼现场。
送殡行列形式背后的灵车, 儿子和女儿在第一行中的其他家庭成员。 在中国传统社会中, 家庭成员将陪同死者家属在这种方式的坟墓场中移回场上。 在新加坡, 游行将步行很短的距离作为最后的姿态告别然后主板车辆进入坟墓场移回场上。

到达墓地、棺材是降到地面。 两个点燃的蜡烛, 一对香烛的棒和简单的提供都是摆在面前的死者。 家庭成员和朋友的付出他们的最后的尊重。 严重的阴谋是密封的专业的掘墓人。 大儿子有着香烛的 urn 和第二个儿子或孙子的年龄最大的有一张图片上的死者。 这些将被放在家庭的祖先的祭坛上。

在最近的几年里, 在土地短缺的新加坡已造成人气的火化, 另一种形式的拘留。 除的过程刻录而不是埋葬的仪式都是相似的。 在抵达火葬场的棺材是设置在臺在祭坛前。 在僧侣已经完成了最后的仪式、棺材被推入封闭的刻录机。 第二天, 家庭成员返回到火葬场, 收集的骨骸。 骨分布在纸盘和使用筷子, 家庭成员将仍然在转动。 Urn 是密封, 放在灵灰安置所。
安装了死者的祖先

完成葬礼仪式标志着转型的死者是祖先的家庭。 图片的死者和 urn 的主页并将其放在祖先的祭坛上。 在新加坡, 它并不罕见, 以支付一笔钱, 有祖传的表安装在一座寺庙。
定期的仪式, 包括提供粮食和香烛的棒, 之前进行的祖先的平板电脑。 这些仪式为家庭成员们记住了祖先和孝顺子女的尊重和喜欢纪念死人的。

结论

中国的葬礼传统上涉及一组复杂的仪式可能不实际或不相关的在今天的新加坡。 在城市的新加坡 80% 的人口住在政府组屋, 我们建议的葬礼被简化。 因此, 不必要的浪费可以减少和悲痛的遇难者家属也可以得到缓解。

历史上中国的葬礼被视为公众示威的孝顺。 我们认为, 更重要的是爱和尊重父母当他们都还活着。 他们的死亡应该唤起一种个人的损失和葬礼仪式应以有尊严的方式相称的庄严的时刻。

Funeral Rituals

Funeral rituals have always been viewed as an important part of Chinese social life. The importance of funeral rituals rests on certain basic beliefs held by the Chinese. First, death does not signify the end of a person’s participation in the lives and activities of his family, but is conceived as a process of transition. There is a continued relationship between the living and the dead. This notion of mutual interdependence reinforces the importance of the family as a social unit, with the ancestors providing emotional, social and economic security for the descendants. Through the ancestors, the family is no longer seen as an individual unit, but part of a long continuum of descent.

The performance of funeral rituals can also be seen as an extension of Chinese social ethics. For example, xiao or filial piety is often the reason given by the Chinese for the performance of funeral rituals. This role of xiao can be seen in the idea being present in practically all aspects of ancestral rituals, serving as a constant reminder to the descendants.

The Chinese believe that all parts of the entire cosmos belong to one organic whole. Harmony and order must be maintained at all times, in one individual’s psyche, in every aspect of social life, and in the entire cosmos. Everything that exists, including man, has a correct place in the order of things. A death represents a disruption of this balance and order is re-established through the performance of death rituals.

There are many variations in Chinese death rituals, both in the ritual performance and interpretation of the meanings of the rituals. There are several reasons for this confusion. First, the Chinese in Singapore came originally from different regions in China, and more specifically, from different dialect groups. There are obvious dialect variations in ritual performance.

Second, funeral rituals for the Chinese are part of a folk religion, an oral tradition without a fixed set of dogma, doctrines, or a powerful priesthood. It is a syncretic religious system, drawing from many religious traditions, including Buddhism, Taoism, Confucianism, and traditional indigenous beliefs.

However, despite the many variations and diverse interpretations, there is an underlying logic to Chinese funeral rituals. There is a set of standardized, prescribed set of ritual behaviors. Although there may be some flexibility, the variations fall within an overarching framework of “correct” rituals.

In Singapore, these may be classified into six main categories, namely

1. the gathering of the family unit;
2. wearing of mourning garments;
3. performance of rituals to help the deceased into the after life
4. holding of the funeral wake;
5. burial or cremation;
6. installation of the deceased as an ancestor.

Gatherings of the Family

When a Chinese man is near death, all the family members – children, grandchildren and sons and daughters-in-law – are summoned and they gather around the bedside to await his death. It is considered an unfilial act not to be at the deathbed of one’s parent. People travel long distances, and sons who are overseas are required to make the trip home. At the moment of death, the family members burst out into loud wailing and crying. The living room is cleared of all furniture and household items. A white banner is placed over the door of the home to signify that a death has occurred in the family.

Friends and relatives are then notified of the death. This is done by word of mouth. It is also common in Singapore to place an obituary notice in the newspaper to inform friends about the death. Because longevity is highly valued, it is a Chinese traditional practice to add three or five years to the deceased’s age.

The death of a parent provides for the integration of the family and the perpetuation of the continuum of descent. Most funeral rituals are performed by the family as a group. This strengthens the bonds of the kin group.

Wearing of Mourning Garments

Mourning Pins (Xiao) Family members of the deceased put on special garments as a sign of mourning. For the traditional Chinese, there are five grades of mourning. Garments in different colors of white, black, blue and green are used to denote the relationship of the mourners to the deceased.

For example, sons and daughters are first order mourners. They wear white shirts and trousers made of cotton. In Singapore, there is a general reduction in the differentiation of mourning grades. It is more common to use white or black as symbol of mourning.

Mourning pins or xiao are worn from the first day of the funeral. These are small pieces of cloth, about 3.5 cm by 2 cm and are pinned on the shirt sleeves. If the deceased is a male the pin is worn on the left side; if the deceased is a female the pin in worn on the right sleeve. The grades of xiao generally correspond with the order of the mourning garments. In traditional China, these are worn for up to three years. In Singapore, they are generally worn for 49 or 100 days. During the mourning period, red, yellow and brown clothes are not worn.
Rituals for the Repose of the Dead

The traditional Chinese believe that the soul of the deceased must make his way to “Western Heaven” after death. Many rituals are conducted by family members to assist the deceased on this journey. Although there are some variations along regional lines, as well as differences in degree of elaborateness, certain standardized rituals are always performed.

1) Ritualized Washing and Clothing of the Deceased

Traditionally, water for washing the dead must be obtained from the river and purchased from the gods. Nowadays, it is more common for tap water to be used. The sons of the deceased perform this ritual, symbolically wiping the body of the deceased three times. This ritual is important because, according to Chinese beliefs, “a person with an unclean body will be despised and punished in Hell.” After the washing, the deceased is dressed.

2) The Coffining

After washing and dressing the deceased, the ru lian or “entering the wood” ritual is performed. Some personal articles of the deceased are also placed inside the coffin, in the belief that the deceased will continue to use them in the after life.

3) Presentation of Food Sacrifices

Food offerings are presented to the deceased. Although there are varying degrees of elaborateness, the basic items are rice, some meat dishes, incense and joss money. The other items offered are optional. The offering of food and joss-paper signifies the continuing interdependence between the living descendants and the dead relative.

4) Final Night Rituals

On the final night of the wake, religious specialists (Buddhist monks / nuns or Taoist priests/ priestesses) are engaged to conduct the funerary rites. The prayers serve the important function of leading the soul of the deceased through the netherworld and to assist the deceased in his transformation from a ghost into an ancestor.
Holding of Funeral Wake

The funeral wakes range from three to seven days, and are always held for an odd number of days because even numbers are associated with joyous occasions. Such wakes are to enable relatives and friends to pay their last respects to the deceased and are either held at the home of the deceased or in funeral parlours. In Singapore, it is now a common practice to have shorter wakes since visitation is easy.

In the evenings, friends will pay their respects to the family of the deceased. On arrival, the more traditional Chinese will light a single joss-stick and perform a ritual bai (bow) to the deceased. It is also acceptable to bow three times without the joss-sticks. One or more representatives of the deceased’s family will stand or kneel by the side of the altar to acknowledge the paying of respects with a bow to the visitor. In turn, the visitor also gives a slight bow to the “hosts” before leaving the altar.

Traditionally, the deceased’s family is expected to keep all-night vigils during the wake. To help the family members stay awake, it has become a practice for friends to gamble at the wake. It should be pointed out, however, that such a practice not only detracts from the solemnity of the occasion but is also liable to be abused by unscrupulous people looking for gambling opportunities.

It is also a practice for relatives and friends to express their condolences by sending wreaths or making cash contributions to help the bereaved family. Cash contributions are presented in white envelopes, thus giving rise to their reference as bai jin (white gold). A sensible practice that is becoming more widespread is for families of the deceased to indicate their preference for relatives and friends to make donations to charity instead of sending wreaths as a mark of remembrance.

Being a funerary ritual, visitors are expected to dress in sombre colours. Visitors are given red threads or red packets containing a coin to ensure a safe journey home. They are supposed to leave quietly, without saying goodbye to the deceased’s family.
Burial or Cremation

At the end of the final overnight vigil, the family prepares for the burial or cremation of the deceased. Early in the morning of the funeral, preparations are made for moving the deceased to the graveyard or crematorium.

Family members and visitors pay their last respects to the deceased. Six volunteers or Pall Bearers from the Funeral Services then carry the coffin and place it in the hearse. The figure of a lion or a crane on top of the hearse indicates that the deceased is a man or woman respectively.

The funeral procession is normally headed by a band of musicians. The music is meant to frighten away malicious spirits lurking around the funeral site.

The cortege forms behind the hearse, with sons and daughters in the first row, followed by other family members. In traditional Chinese society, family members will accompany the deceased in this manner all the way to the graveyard. In Singapore, the procession will walk for a short distance as a final gesture of farewell and then board vehicles to proceed to the graveyard.

On arrival at the graveyard, the coffin is lowered into the ground. Two lighted candles, a pair of joss-sticks, and a simple offering are placed before the deceased. Family members and friends pay their final respects. The grave plot is then sealed by professional gravediggers. The eldest son carries the joss-urn and the second son or eldest grandson carries the photo of the deceased. These will be placed on the family ancestral altar at home.

In recent years, the land shortage in Singapore has resulted in the popularity of cremation as an alternative form of internment. Except for the process of burning instead of burying, the rituals are similar. On arrival at the crematorium, the coffin is set on trestles before the altar. After the monks have performed the last rituals, the coffin is pushed into an enclosed burner. On the following day, the family members return to the crematorium to collect the bones. The bones are spread on a tray, and using chopsticks, family members place the remains in an urn. The urn is then sealed and placed in a columbarium.
Installation of the Deceased as an Ancestor

The completion of the funeral rituals marks the transformation of the deceased into an ancestor of the family. The picture of the deceased and the urn are taken home and placed on the ancestral altar. In Singapore, it is not uncommon to pay a sum of money to have the ancestral table installed in a temple.

Regular rituals, including the offering of food and joss-sticks, are carried out before the ancestral tablet. These rituals serve for family members to remember the ancestor and for filial children to show their respect and fond remembrance of the dead.
Conclusion

Chinese funerals traditionally involve a set of complex rituals which may not be practical or relevant in present day Singapore. In the context of an urban Singapore, where 80% of the population live in HDB estates, we suggest that funeral rites be simplified. Thus unnecessary wastage can be reduced and the sorrow of the bereaved family can be alleviated.

Historically Chinese funerals were viewed as public demonstrations of filial piety. We believe that it is more important to show love and respect for one’s parents when they are alive. Their deaths should evoke a sense of personal loss and funeral rituals should be conducted in a dignified manner befitting the solemn occasion.

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