Wake (ceremony)

Last updated February 09, 2024

A wake is a social gathering associated with death, held before a funeral. Traditionally, a wake involves family and friends keeping watch over the body of the dead person, usually in the home of the deceased. Some wakes are held at a funeral home or another convenient location. The wake or the viewing of the body is a part of death rituals in many cultures. It allows one last interaction with the dead, providing a time for the living to express their thoughts and feelings with the deceased.^[1] It highlights the idea that the loss is borne by the whole community and is a way of honoring the deceased member.^[2] The emotional tone of a wake is sometimes seen as more positive than a funeral due to the socially supportive atmosphere and the focus on the life rather than the death of the deceased.^[3]

Origin

The term originally referred to a late-night prayer vigil but is now mostly used for the social interactions accompanying a funeral. While the modern usage of the verb wake is "become or stay alert", a wake for the dead harks back to the vigil, "watch" or "guard" of earlier times. It is a misconception that people at a wake are waiting in case the deceased should "wake up".^[4]

The term wake was originally used to denote a prayer vigil, often an annual event held on the feast day of the saint to whom a parish church was dedicated.^[5] Over time the association with prayer has become less important, although not lost completely,^[6] and in many countries a wake is now mostly associated with the social interactions accompanying a funeral.^[4]

Ireland

The wake (Irish : tórramh, faire) is a key part of the death customs of Ireland; it is an important phase in the separation of the dead from the world of the living and transition to the world of the dead.^[7] Typically lasting one or two days, it is a continuous watch kept over the dead by family and friends, usually in their own home, before burial.^[7] Shane McCorristine writes that the original purposes of an Irish wake were to honour the dead, to celebrate their life, to ensure that death had really occurred, to guard the body from evil, and to placate their soul.^[8]

Shortly after death, the body is usually prepared and placed in a coffin at a funeral home, then brought to the dead person's home for the wake, which is now referred to as the 'wake house'. Historically, the body was usually washed, groomed and clothed in a white shroud at their own home by local wise women.^[7] Traditionally, windows of a wake house are left open to let the soul leave the room, mirrors are covered or turned around, clocks are stopped, and household pets are kept out for the duration of the wake.^[7] It is also customary for candles to be kept lit.^[8]

Relatives and friends are expected to visit to pay respects to the dead and to their family, who in turn provide hospitality.^[7] At intervals, a collective prayer might be said; for Catholics usually the Rosary.^[7] Traditionally there is food and drink, as well as storytelling, music, singing and dancing.^[7] Historically, wakes were important social gatherings for the young, who sometimes partook in rowdier amusements and courtship.^[7] Patricia Lysaght says the traditional revelry at wakes can be seen as a way of reasserting the life of the community in the face of death.^[7] However, when a death is particularly tragic, or that of a child, the wake is more private and mournful.^[8]

Historically, keening was performed at the wake by a group of women who sat around the body. It was a poetic lament for the dead, addressed directly to the dead person. A leading keening woman (bean chaointe) chanted verses and led a choral death wail, in which the other keeners joined while swaying rhythmically. Sometimes professional keeners were hired to fulfill this obligation to the dead. Lysaght writes, "This communal lamentation is often described as having a cathartic effect on family and community members present".^[7]

Both keening and the rowdier 'wake games' gradually died out in the late 19th century, due to condemnation from church authorities.^[7]

At the end of the wake, the coffin is carried out of the wake house by male family and friends.^[7]

Wales

Historically, there was a custom in Wales to store the coffin in the home until the funeral.^[9] Friends and neighbours would volunteer for the ritual of gwylio'r corff ('watching the body'). The wake, known as gwylnos was held the night preceding the funeral and was a time of merriment.

Other modern wakes

Wake customs similar to those of Ireland are still found in North-western Scotland and in Northern England.

Related Research Articles

A funeral is a ceremony connected with the final disposition of a corpse, such as a burial or cremation, with the attendant observances. Funerary customs comprise the complex of beliefs and practices used by a culture to remember and respect the dead, from interment, to various monuments, prayers, and rituals undertaken in their honour. Customs vary between cultures and religious groups. Funerals have both normative and legal components. Common secular motivations for funerals include mourning the deceased, celebrating their life, and offering support and sympathy to the bereaved; additionally, funerals may have religious aspects that are intended to help the soul of the deceased reach the afterlife, resurrection or reincarnation.

Burial, also known as interment or inhumation, is a method of final disposition whereby a dead body is placed into the ground, sometimes with objects. This is usually accomplished by excavating a pit or trench, placing the deceased and objects in it, and covering it over. A funeral is a ceremony that accompanies the final disposition. Evidence suggests that some archaic and early modern humans buried their dead. Burial is often seen as indicating respect for the dead. It has been used to prevent the odor of decay, to give family members closure and prevent them from witnessing the decomposition of their loved ones, and in many cultures it has been seen as a necessary step for the deceased to enter the afterlife or to give back to the cycle of life.

Mourning is the expression of an experience that is the consequence of an event in life involving loss, causing grief, occurring as a result of someone's death, specifically someone who was loved, although loss from death is not exclusively the cause of all experience of grief.

<span class="mw-page-title-main">Japanese funeral</span> Overview of Japanese funerals

The majority of funerals in Japan include a wake, the cremation of the deceased, a burial in a family grave, and a periodic memorial service. According to 2007 statistics, 99.81% of deceased Japanese are cremated.

<span class="mw-page-title-main">Lychgate</span> Gateway covered with a roof in an English-style churchyard

A lychgate or resurrection gate is a covered gateway found at the entrance to a traditional English or English-style churchyard. Examples also exist outside the British Isles in places such as Newfoundland, the Upland South and Texas in the United States, Australia, New Zealand, South Africa, Norway, and Sweden.

Lying in state is the tradition in which the body of a deceased official, such as a head of state, is placed in a state building, either outside or inside a coffin, to allow the public to pay their respects. It traditionally takes place in a major government building of a country, state, or city. While the practice differs among countries, in the United States, a viewing in a location other than a government building, such as a church, may be referred to as lying in repose. It is a more formal and public kind of wake or viewing. Lying in state often precedes a state funeral.

A vigil, from the Latin vigilia meaning 'wakefulness', is a period of purposeful sleeplessness, an occasion for devotional watching, or an observance. The Italian word vigilia has become generalized in this sense and means 'eve'.

Lying in repose is the tradition in which the body of a deceased person, often of high social stature, is made available for public viewing. Lying in repose differs from the more formal honor of lying in state, which is generally held at the principal government building of the deceased person's country and often accompanied by a guard of honour.

In death customs, a viewing is the time that family and friends come to see the deceased before the funeral, once the body has been prepared by a funeral home. It is generally recommended that a body first be embalmed to create the best possible presentation of the deceased. A viewing may take place at the funeral parlor, in a family home or at a place of worship, such as a church. Some cultures, such as the Māori of New Zealand, often take the body to the marae or tribal community hall.

Antyesti literally means "last sacrifice" or "final auspicious ceremony", and refers to the funeral rites for the dead in Hinduism, which usually involves cremation of the body. This rite of passage is the last samskara in a series of traditional life cycle samskaras that start from conception in Hindu tradition. It is also referred to as Antima Samskar, Antya-kriya, Anvarohanyya, or as Vahni Samskara.

Keening is a traditional form of vocal lament for the dead in the Gaelic Celtic tradition, known to have taken place in Ireland and Scotland. Keening, which can be seen as a form of sean-nós singing, is performed in the Irish and Scottish Gaelic languages.

<span class="mw-page-title-main">Christian burial</span> Religious funeral practice

A Christian burial is the burial of a deceased person with specifically Christian rites; typically, in consecrated ground. Until recent times Christians generally objected to cremation because it interfered with the concept of the resurrection of a corpse, and practiced inhumation almost exclusively. Today this opposition has all but vanished among Protestants and Catholics alike, and this is rapidly becoming more common, although Eastern Orthodox Churches still mostly forbid cremation.

Icelandic funerals are ceremonies that are largely shaped by the Evangelical Lutheran Church of Iceland, the largest Christian organisation in Iceland. However, customs may vary depending on religious group.

A Catholic funeral is carried out in accordance with the prescribed rites of the Catholic Church. Such funerals are referred to in Catholic canon law as "ecclesiastical funerals" and are dealt with in canons 1176–1185 of the 1983 Code of Canon Law, and in canons 874–879 of the Code of Canons of the Eastern Churches. In Catholic funerals, the Church "seeks spiritual support for the deceased, honors their bodies, and at the same time brings the solace of hope to the living." The Second Vatican Council in its Constitution on the Liturgy decreed: "The rite for the burial of the dead should express more clearly the paschal character of Christian death, and should correspond more closely to the circumstances and traditions found in various regions."

<span class="mw-page-title-main">Tangihanga</span> Māori funeral rite

Tangihanga, or more commonly, tangi, is a traditional funeral rite practised by the Māori people of New Zealand. Tangi were traditionally held on marae, and are still strongly associated with the tribal grounds, but are now also held at homes and funeral parlours. While still widely practised, tangi are not universally observed, and some tribes have expressed concerns about lower numbers of tangi.

A funeral procession is a procession, usually in motor vehicles or by foot, from a funeral home or place of worship to the cemetery or crematorium. In earlier times the deceased was typically carried by male family members on a bier or in a coffin to the final resting place. This practice has shifted over time toward transporting the deceased in a hearse, while family and friends follow in their vehicles. The transition from the procession by foot to procession by car can be attributed to two main factors; the switch to burying or cremating the body at locations far from the funeral site and the introduction of motorized vehicles and public transportation making processions by foot through the street no longer practical.

During the Pre-Hispanic period the early Filipinos believed in a concept of life after death. This belief, which stemmed from indigenous ancestral veneration and was strengthened by strong family and community relations within tribes, prompted the Filipinos to create burial customs to honor the dead through prayers and rituals. Due to different cultures from various regions of the Philippines, many different burial practices have emerged. For example, the Manobos buried their dead in trees, the Ifugaos seated the corpse on a chari before it was brought to a cave and buried elsewhere. The most common forms of traditional burials are supine pits, earthenware jars, and log coffins, and have been a topic of interest among Philippine archaeologists since the early 20th century.

<span class="mw-page-title-main">Chinese funeral rituals</span>

Chinese funeral rituals comprise a set of traditions broadly associated with Chinese folk religion, with different rites depending on the age of the deceased, the cause of death, and the deceased's marital and social statuses. Different rituals are carried out in different parts of China, and many contemporary Chinese people carry out funerals according to various religious faiths such as Buddhism or Christianity. However, in general, the funeral ceremony itself is carried out over seven days, and mourners wear funerary dress according to their relationship to the deceased. Traditionally, white clothing is symbolic of the dead, while red is not usually worn, as it is traditionally the symbolic colour of happiness worn at Chinese weddings. The number three is significant, with many customary gestures being carried out three times.

Thai funerals usually follow Buddhist funerary rites, with variations in practice depending on the culture of the region. People of certain religious and ethnic groups also have their own specific practices. Thai Buddhist funerals generally consist of a bathing ceremony shortly after death, daily chanting by Buddhist monks, and a cremation ceremony. Cremation is practised by most peoples throughout the country, with the major exceptions being ethnic Chinese, Muslims and Christians.

References

↑ Hoy, William G. (2013). Do Funerals Matter? : The Purposes and Practices of Death Rituals in Global Perspective. Taylor and Francis. p. 108. ISBN 978-0-415-66204-8 . Retrieved 18 February 2018.
↑ Metcalf, Peter & Richard Huntington (1991). Celebrations of Death: The Anthropology of Mortuary Ritual. ^{[ page needed ]} Cambridge Press, New York. ^{[ ISBN missing ]}
↑ Davies, Douglas J. (2015). Mors Britannica: Lifestyle & Death-Style in Britain Today. Oxford: Oxford University Press. p. 129. ISBN 9780199644971.
1 2 Ivan Brunetti; Wilton, David A. (2004). Word myths: debunking linguistic urban legends . Oxford [Oxfordshire]: Oxford University Press. ISBN 0-19-517284-1.
↑ Harland, John; Wilkinson, T. T. (1873). "Pageants, maskings and mummings". Lancashire legends traditions, pageants. George Routledge and Sons. pp. 123–124.
↑ Lysik, David; Gilmour, Peter (1996). Now and at the Hour of Our Death: Instructions Concerning My Death and Funeral. Liturgy Training Publications. p. 28. ISBN 1-56854-286-0.
1 2 3 4 5 6 7 8 9 10 11 12 Lysaght, Patricia (2017). "Old Age, Death and Mourning". In Eugenio Biagini & Mary Daly (ed.). The Cambridge Social History of Modern Ireland. Cambridge University Press. pp. 286–293.
1 2 3 McCorristine, Shane (2017). Interdisciplinary Perspectives on Mortality and Its Timings. Springer. pp. 4–7.
↑ Gwyndaf, Robin (1997). "'The Sorrow of All People': Death, Grief and Comfort in a Welsh Rural Community". Folk Life: Journal of Ethnological Studies. 36 (1): 84–105. doi:10.1179/043087797798238170 – via Taylor & Francis Online.

External links

Ripley, George; Dana, Charles A., eds. (1879). "Wake – In Ireland" . The American Cyclopædia .
Chisholm, Hugh, ed. (1911). "Wake" . Encyclopædia Britannica (11th ed.). Cambridge University Press.

This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.

[1] Hoy, William G. (2013). Do Funerals Matter? : The Purposes and Practices of Death Rituals in Global Perspective. Taylor and Francis. p. 108. ISBN 978-0-415-66204-8 . Retrieved 18 February 2018.

[2] Metcalf, Peter & Richard Huntington (1991). Celebrations of Death: The Anthropology of Mortuary Ritual. ^{[ page needed ]} Cambridge Press, New York. ^{[ ISBN missing ]}

[3] Davies, Douglas J. (2015). Mors Britannica: Lifestyle & Death-Style in Britain Today. Oxford: Oxford University Press. p. 129. ISBN 9780199644971.

[Brunetti-4] 1 2 Ivan Brunetti; Wilton, David A. (2004). Word myths: debunking linguistic urban legends . Oxford [Oxfordshire]: Oxford University Press. ISBN 0-19-517284-1.

[Harland-5] Harland, John; Wilkinson, T. T. (1873). "Pageants, maskings and mummings". Lancashire legends traditions, pageants. George Routledge and Sons. pp. 123–124.

[6] Lysik, David; Gilmour, Peter (1996). Now and at the Hour of Our Death: Instructions Concerning My Death and Funeral. Liturgy Training Publications. p. 28. ISBN 1-56854-286-0.

[Lysaght-7] 1 2 3 4 5 6 7 8 9 10 11 12 Lysaght, Patricia (2017). "Old Age, Death and Mourning". In Eugenio Biagini & Mary Daly (ed.). The Cambridge Social History of Modern Ireland. Cambridge University Press. pp. 286–293.

[McCorristine-8] 1 2 3 McCorristine, Shane (2017). Interdisciplinary Perspectives on Mortality and Its Timings. Springer. pp. 4–7.

[9] Gwyndaf, Robin (1997). "'The Sorrow of All People': Death, Grief and Comfort in a Welsh Rural Community". Folk Life: Journal of Ethnological Studies. 36 (1): 84–105. doi:10.1179/043087797798238170 – via Taylor & Francis Online.

[1]

[2]

[3]

[4]

[5]

[6]

[7]

[8]

[9]