Before having the privilege of hearing the many lectures and comments in this course, the first word association that sprang to our minds when DEATH was mentioned was TAXES. After all, living in a country that increasingly avoids notions of death, considerations like taxation are far more palatable than considerations of grief, mourning and much else that falls into the painful emotional arena. Yet we all must face it. It is our distinct hope that learning to engage notions of death and dying from a transdisciplinary standpoint—literary, psychological, religious, economic, social and much else—has prepared you all to face related issues in your own lives.

Best,

Tom and Tyler

Satoshi Hisa

In film coloquilium in November, I impressed with the scene of short movie of executing of princess of England, and movies of killing elephant. This is because we can acknoledge the impact of modern technology on death and sying.

In the scene of executing of prncess, an executioner used an ax for excuting the death penalty. On the other hand, in the movie of elephant,people use electricity for killing the elephant. From the beginning of the 20th century to the middle of 20th centrutu, technology such as electiricity has used to execuate the death penalty and killing animals. the movie of elephant symbolizes the dramatic change.

We need investigate how technology and human`s dealth is interconnected in today`s world. For example, we can survive by using medical technology of hospital in the modern world. By investigating a technology`s influence on people`s worldviees regarding death and dying. we can recognize the chracterisics of death in today`s world.

Satoshi Hisa

In lecture of "Global Trandformation of Intimate Relations in 21century, Daane di Mauro invesitgates the dynamic change of personal relationship in the context of globalization. She proposes a cros cultural perspective for seeking intimate relationship,such as sexuality. This is because we use varia media. which transcend national boarders, such as interneet, to construct a intimate relationsgip with others in tis globalizes world. Furthermore,sex education,such as abortion and reproduction, is an universal problems, across culture. We must construct a more cross-cultural approach to understand changing of intimacy inthe age of glbalzation.

 Based on the acknowledgemnt, she advocates a mutiple process of Globalization. From sociological studies, such as Roland Robertson and Anthony Giddens, she acknowedges that globalizaion accompamies a increase of inderdependendce betwenn differen cultures in the dommains of economy, culture and politics. For example, problems of sequality is related to culture and politics, beuause the right of homosexual marriage is a political theme. Mauro acknowledges that we are living in a drastic change of sexualty. such as diversities of sexuality.

 On the other hand,she points out that we experienced resurgence of identies and sexual violence. For example,discriminations to gay and resubian is a serious provlem in society. Recognizing these phononems, she emphasies the necessity of sexual rights and sexual health movements, such as movementt of gay and lesbian group or activity for decrising HIV. She criticizes that exising politics did not fully pay attention to these task. Therefore, we must acknowledge that sexual relationship not only signifies private rlations but also nfluence on political and economical spehre in the age of globalization. Through seeking a liberty and rights of diverse sexuality, we have a possibility to construct a solidarity betweenn different cuktures, such as network of NGO for enhancing women`s sexual rights. In the area of gendar and sexuality in the globalized world, Mauro acknowlefe a new network for emancipatorypower from sexual opressions and for sexual liberty.

BELIEFS

Death is a Reality 

According to Islamic belief death is a reality: “Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing).” (QURAN 3:185)  According to this verse from the Quran everyone will taste death, and nobody is immortal. The word taste which has been used in this verse implies that the concept of the death will differ between believers and non believers, as taste could be either sweet or bitter. In another chapter the Quran states:” no person knows in what land he will die. Verily, Allah is All­ Knower, All­ Aware (of things)” (QURAN 31:34), “Allah grants respite to none when his appointed time (death) comes.” (QURAN 63:11) Therefore, because death is unavoidable, one should not fear death but take it as crossing the bridge from this temporary life to the permanent, everlasting life.

Life after Death

Muslims believe that all men and women will be raised up in a certain day after death. They all will be judged, and those who are good and virtuous shall live in Paradise, and the sinners will join the fire in Hell.
“Allah! None has the right to be worshipped but He. Surely, He will gather you together on the Day of Resurrection about which there is no doubt. And who is truer in statement than Allah?” (QURAN 4: 87)
Muslims believe that this world is only a bridge that man should pass over so as to join an eternal life; or in other words it may be a farm, to sow here and to harvest in the hereafter or else it may be taken as a market here to provide for the next life to come.” Did you think that we had created you in play (without any purpose), and that you would not be brought back to us?" (QURAN 23: 115)                                                              In this world the evildoers are usually in one line with the beneficent and some times higher; an injustice which doesn't read with the great justice of God, so there must be somewhere or some how to distinct bad from good and false from truth.                         Or do those who earn evil deeds think that we shall hold them equal with those who believe and do righteous good deeds, in their present life and after their death? Worst is the judgment that they make.  (QURAN 45: 21)

Muslims believe that whatever is going on after death, in PARADISE & HELL, is far above what we see here!
“No person knows what is kept hidden for them of joy as a reward for what they used to do.” (QURAN 32: 17)
Through a famous tradition God says, "I have prepared for my virtuous servants, bounties that no eye has ever seen, no ear has ever heard, and no heart has ever comprehended."

3- The world of the dead (Purgatory)

Muslims believe that between death and resurrection, there is a third WORLD, called BARZAKH, in which the souls of all the human beings who die will live there until they are raised again for the Day of Judgment. This concept seems to be very similar to the Catholic tradition of Purgatory.
Until, when death comes to one of them, he says: "My Lord! Send me back, So that I may do good in that which I have left behind!" No! It is but a word that he speaks, and behind them is Barzakh until the Day when they will be resurrected.  (QURAN 23: 99 &100)

4- Resurrection is corporeal

Shiah Muslims believe that not only the soul, but the soul and body of man both will be raised to life in resurrection. This is because whatever is done here is done by both the soul and the body; so the reward too should be given to both of them.
Most of the Quran verses which refer to resurrection have put the stress on corporeal resurrection of the body as well as the soul.
In answer to the amazed questioner, who asked the prophet, who raises the dead? Quran answers: He who gave them their first creation can easily raise them once again.
“Does man (a disbeliever) think that we shall not assemble his bones?  Yes, we are Able to put together in perfect order the tips of his fingers.” (QURAN 75: 3&4)

5- The record of our deeds

Muslims believe that in doomsday, the record book of whatever we have done, will be given to us. The record of those who are sanctified will be given to their right hand, and that of the wrongdoers shall be given to their left. By reading the book of their deeds the virtuous will be happy and the evildoers fearful.
“Then as for him who will be given his Record in his right hand will say: "Take, read my Record! Surely, I did believe that I shall meet my Account! So he shall be in a life, well-pleasing.  In a lofty Paradise, the fruits in bunches whereof will be low and near at hand.  Eat and drink at ease for that which you have sent on before you in days past!  But as for him, who will be given his Record in his left hand, will say: "I wish that I had not been given my Record! And that I had never known how my Account is? I wish, would that it had been my end (death)!” (QURAN 69: 19_27)

 6- Nature of the rewards in the hereafter

Muslims believe that the rewards in the Hereafter are corporeal as well as incorporeal i.e. spiritual because the resurrection is Spiritual as well as physical.
Whatever is written in the HOLY QURAN about the fruitful Gardens in paradise with streams flowing beneath its trees (QURAN 9: 89) with perpetual foods and shades, (QURAN 13: 35) and the beautiful clean wives there in, with whom they marry (QURAN 3: 15), and also about the penalty and punishments in hell, and that burning fire, are all evidences that the rewards there are corporeal.
And more important are the SPIRITUAL rewards that are promised the faithful believer, such as being near to God, and seeing the manifestations of God's GLORY and beauty. These are among the pleasures that no eyes have seen and no tongue can describe.

  RITESThe Dying Process  

1- Before the death

 The dying person must be moved to face Qibla- a mosque in Mecca in Saudi Arabia in such a position that the soles of his/her feet face Qibla. In other words, if he/she were to sit upright, his/her face would face Qibla. It is recommended to recite the Shahadah and make the dying person repeat it. Shahadah is a declaration consisting of two parts: I bear witness and attest that there is no god worthy of worship but the One God Allah and I bear witness and attest that Muhammad is the messenger of Allah. It is good to pray for the dying person and ask forgiveness from God for the dying person’s sins. It is also recommended to recite certain chapters of the Quran.    

 2- Immediately after the death  

 After a person dies, it is recommended that the eyes and mouth of the dead be closed. Furthermore, the arms should be along the person’s side, and the legs should be straightened. Next, the body should be covered with a sheet of cloth. Finally, the Wali or next of kin should be informed and come immediately, if he is not already present. Wali is the personal representative appointed by the deceased in his/her will or next of kin whom, is personally responsible for all the after death rituals. His prior permission is necessary before any other person(s) can handle the body. 

 3- Burial rites         

 According to Shia Muslims there are three necessary rituals after death. These include washing the dead body, shroud-wrapping the body with sheets of cloth, and burying. These are obligatory acts for all Muslims according to the idea of Kifai. Kifai means if one or more persons undertake to perform these rituals, and once they are completed, it is no longer the responsibility of others to perform them. Otherwise it is mandatory for everyone. It is also required to pray for the dead person before burying them after washing and shrouding. Burial is done with no casket or coffin. 

 Different kind of death     

Muslims believe, although death is equal for everybody, not all kinds of death are equal. Some kinds of dying are praised and some are prohibited. Martyrdom is the highest type of death, and suicide is one of the worse ways to die. According to Islamic belief the martyred will enter into paradise with no question and hassle, while the one who committed suicide will go to hell. If a person dies while he is a student or is seeking knowledge, his death is like martyrdom. There are various other kinds of death. For instance, if somebody murders an innocent person he/she must be killed in return, unless the family of the murdered person forgives him/her. In the case of a dying patient, any act to accelerate the process of dying is forbidden.  

 Iranian Mourning  

In Iran, traditionally, mourning for the deceased person includes four commemorative ceremonies: one on the day of the burial, one on the third day after the funeral, one on the seventh day after the funeral, and finally, one on the fortieth day following the person’s death. In addition, the person’s death is celebrated annually. While these practices are strictly ceremonial, there are more casual gatherings, which I will discuss below.  

1- At the deceased's house

 An Iranian funeral is a very unique part of their culture. The house is packed with family and friends of the deceased person.  Wailing, shouts and a flood of tears are all a part of mourning in Iranian culture. Some beat their chests and cry. Extreme displays of emotion are normal and a sincere part of mourning. People collapse on the ground and cry as much as they can. This display of grief from others gives the family a way to forget about their own grief (by comforting the other grieving person). It allows them to think of something other than their own grief. However, while people are trying to offer their condolences to the dead person’s family, friends are busy serving dates, tea, and cold water to guests.   

2- The day of burial         

The burial of course, is a green burial according to how it has been prescribed by Islamic law (Shariah) as we already discussed earlier. So this is the only type of body disposition in Iran. However, there are some traditions which have nothing to do with Islamic law. Friends and family gather in the dead person’s house early in the morning on the day of burial and take the body from the home to the cemetery. Even when the body is in the hospital they will bring him/her to the home and move it from his/her house. Typically, more than a hundred people will show up for the burial. In the case of an important person this number may reach the thousands. For instance for the funeral of Imam Khomeini the leader of the Islamic Revolution, more than ten million people attended. The deceased family will provide some fruit and trays of dates and Halva that they then bring to the graveyard where the ceremony is held. (Halva is an Iranian sweet usually served at funerals or mourning ceremonies) The body will be lifted onto the shoulders of sons and brothers and nephews and other relatives or friends and will be carried to his/her plot. They will put the dead person into his/her grave while wrapped in a simple white shroud facing Mecca. Then when it comes time to pray on his/her grave, people will squat down, putting three fingers on the grave, and reciting the Quran and asking for forgiveness and salvation for the deceased. By the end of the burial the attendees will be served with fresh dates with walnuts in the center, Halva, water, and hot tea. Then, everybody is invited for lunch either at a restaurant or at the deceased's house. Later, in the evening the main ceremony and prayers will be held at the dead person’s house or at a nearby mosque. This ceremony usually consists of reciting chapters of the Quran, which everybody participate in, and a speech by a scholar who has been invited by the deceased family for this purpose. Finally, praying for the deceased is what ends the first day of mourning. 

3- Commemorative ceremonies       

  On the third day after burial, friends and family gather in a mosque commemorating the deceased. And the program is the same as the first day. The ceremony consists of reciting the Quran, speech, and Rozah (Rozah is storytelling about the martyrdom of the descendents of the prophet which usually is with displays of emotions and wailing) followed by prayers and asking God for the salvation of the deceased and patience and comfort for the survivors. Refreshments such as fresh fruit, Halva, Dates and hot tea or cold juice are served at the end.On the seventh day of burial everybody gathers at the graveyard in the afternoon doing the same thing all over again, reciting the Quran and prayers, crying and weeping and comforting each other. Later, every one comes to the mosque to commemorate the person's death for his/her seventh days of departure from this world.     The same rituals recur on the fortieth day of a person’s death, also every year on the anniversary of his/her death.      English Translation of the Quran  By Dr. Muhammad Muhsin Khan & Dr. Muhammad Taqi-ud-Din Al-Hilali   

I would like to response to Margaret lecture on 2 interesting issues that she gave in class. 

First, when she discussed the issue of suicide in Vienna.  She told about that people in that context believed that they have  a right to pick their own death time. I do believe in right and freedom.  Individual have a right and freedom to do whatever thay want to do under the limitation of the rule and law.  Especially, individual has all right over his own life. It is ok to choose their death time, but commite suicide is not a good idea to represent the right over yourself.  I totally agree with John Stuart Mill's  argument that "man cannot commit suicide becuase man has freedom to grow, to develope thier skill and potential, which will affect improving the society."  As a result, it is wrong to commite suicide.

The second issue, when she asked about "do you want to know before you die?", my response would be "yes."  If someone or doctor tell me that I may die in some period of time, I can prepare my family and myself for that. Even at that time it may occur or not, it is better to prepare thing ahead.  I believe that if I am doing a good thing and reaching  happiness, I do not scare to die.

Congratulations to Group 5 for winning funding for its project, From Mozart to Metallica: Transdisciplinary Perspectives on Music, Death, and Society, to be held on April 20-21, 2007.

For those of you who did not secure funding, please note that the Transdisciplinary Studies Program will hold a competition for funding of future T courses in Spring 07 for which you can submit your proposals for courses and conferences.

I would like to share some experience that I got from the film colloquium.  There is one part of the lecture represent the death in the American silent film.  The film Country Doctor (1909) is really touch my heart.  It represents the nonviolent death of the doctor's daughter.  At the time, there are two sick children. One is the doctor's daughter (rich family) and one is the daughter of a poor family.  The screen was cut back and forth between two family. The doctor decided to help the daughter of a poor family and left his daughter first. He can help the daughter of a poor family, when he came back home he lose his daughter. It was to late to help his daughter.  His wife realized that her daughter was gone, but she acted like she did not know.  And she acted that she just realized that she loss her daughter when her husband told her.  The interseting point is that she did not blaim her husband about leaving home and help another kid. She supports her husband feeling. 

I really like the silent film becuase there is no word, but I can learn and feel from the action.  Moreover, the silent film makes me guess what will happen next and how they really feel.  While I watch the film, I try to guess how they feel and what will happen next.  I guess that the wife will complain and blaim her husband about lossing their daughter, but it was not like I guess.  I would argue that it represents the value of the society at that time.  The husband is the head of the family and wife need to respect his dicision. It also represents the value of the society in that time that doctor has a duty to taking care the patient. He decides to help the daughter of a poor family before helping his own daughter. And it comes to the end that he loss his daughter. This film represents the nonviolent death and reflects the value of society.