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The funeral of Pope John Paul II

A funeral is a ceremony for celebrating, sanctifying, or remembering the life of a person who has died. Funerary customs comprise the complex of beliefs and practices used by a culture to remember the dead, from interment itself, to various monuments, prayers, and rituals undertaken in their honor. Customs vary widely between cultures, and between religious affiliations within cultures.

The word funeral comes from the Latin funus, which had a variety of meanings, including the corpse and the funerary rites themselves. Funerary art is art produced in connection with burials, including many kinds of tombs, and objects specially made for burial with a corpse.

Overview[link]

Funeral rites are as old as the human culture itself, predating modern Homo sapiens, to at least 300,000 years ago.^[1][2] For example, in the Shanidar cave in Iraq, in Pontnewydd Cave in Wales and other sites across Europe and the Near East,^[2] Neanderthal skeletons have been discovered with a characteristic layer of flower pollen.^[1] This has been interpreted as suggesting that Neanderthals believed in an afterlife,^[1][2] although the evidence is not unequivocal – while the dead were apparently indeed buried deliberately, the flowers might have been introduced by burrowing rodents.

Religious funerals[link]

Buddhist funerals[link]

Christian funerals[link]

Hindu funerals[link]

Hindu funeral

Antyesti or Hindu funeral rites, sometimes referred as Antim Sanskar, is an important Sanskara, sacrament of Hindu society. Extensive texts of such rites are available, particularly in the Garuda Purana.

Islamic funerals[link]

Jewish funerals[link]

Sikh funerals[link]

In Sikhism death is considered a natural process, an event that has absolute certainty and only happens as a direct result of God's Will or Hukam. To a Sikh, birth and death are closely associated, because they are both part of the cycle of human life of "coming and going" ( ਆਵਣੁ ਜਾਣਾ, Aana Jaana) which is seen as transient stage towards Liberation ( ਮੋਖੁ ਦੁਆਰੁ, Mokh Du-aar), complete unity with God. Sikhs thus believe in reincarnation.

However, by contrast, the soul itself is not subject to the cycle of birth and death.^{[citation needed]} Death is only the progression of the soul on its journey from God, through the created universe and back to God again. In life, a Sikh always tries to constantly remember death so that he or she may be sufficiently prayerful, detached and righteous to break the cycle of birth and death and return to God.

The public display of grief at the funeral or Antam Sanskar as it is called in the Sikh culture, such as wailing or crying out loud is discouraged and should be kept to a minimum. Cremation is the preferred method of disposal, although if this is not possible any other methods such as burial or submergence at sea are acceptable. Worship of the dead with gravestones, etc. is discouraged, because the body is considered to be only the shell and the person's soul is their real essence.

On the day of the cremation, the body is taken to the Gurdwara or home where hymns (Shabads) from the Guru Granth Sahib, the Sikh Scriptures are recited by the congregation, which induce feeling of consolation and courage. Kirtan may also be performed by Ragis while the relatives of the deceased recite "Waheguru" sitting near the coffin. This service normally takes from 30 to 60 minutes. At the conclusion of the service, an Ardas is said before the coffin is taken to the cremation site.

At the point of cremation, a few more Shabads may be sung and final speeches are made about the deceased person. The eldest son or a close relative generally starts the cremation process – light the fire or press the button for the burning to begin. This service usually lasts about 30 to 60 minutes.

The ashes are later collected and disposed by immersing them in the Punjab (five famous rivers in India). Sikhs do not erect monuments over the remains of the dead.^{[citation needed]}

The Sidaran Paath The ceremony in which the Sidharan Paath is begun after the cremation ceremony, may be held when convenient, wherever the Guru Granth Sahib is present:

Hymns are sung from the scripture of the Guru Granth. The first five and final verses of "Anand Sahib," the "Song of Bliss," are recited or sung. The first five verses of Sikhism's morning prayer, "Japji Sahib," are read aloud to begin the Sidharan paath. A hukam, or random verse, is read from the Guru Granth. Ardas, a prayer, is offered. Prashad, a sacred sweet, is distributed. Langar, a meal, is served to guests. While the Sidharan paath is being read, the family may also sing hymns daily. Reading may take as long as needed to complete the paath.

This ceremony is followed by Sahaj Paath Bhog, Kirtan Sohila, night time prayer is recited 1 week and finally Ardas called the "Antim Ardas" ("Final Prayer") is offered the last week.

Funerals in Japan[link]

Sudangee or last offices being performed on a dead person, illustration from 1867

Religious thought among the Japanese people is generally a blend of Shintō and Buddhist beliefs. In modern practice, specific rites concerning an individual's passage through life are generally ascribed to one of these two faiths. Funerals and follow-up memorial services fall under the purview of Buddhist ritual, and 90% Japanese funerals are conducted in a Buddhist manner. Aside from the religious aspect, a Japanese funeral usually includes a wake, the cremation of the deceased, and inclusion within the family grave. Follow-up services are then performed by a Buddhist priest on specific anniversaries after death.

According to one estimate made in 2005, 99.82% of all deceased Japanese are cremated.^[3] In most of these cases, the cremated remains are placed in an urn and then deposited in a family grave. In recent years however, alternative methods of burial have gained in popularity; such methods include scattering of the ashes, burial in outer space, and conversion of the cremated remains into a diamond that can be set in jewelry.

Funerals in the Philippines[link]

Funerals in contemporary North America and Europe[link]

Traditional funerals[link]

A floral name tribute (spelling out the word "Mum") at a funeral in England.

Within the United States and Canada, in most cultural groups and regions, the funeral rituals can be divided into three parts: visitation, funeral, and the burial service.

A western-style funeral motorcade for a member of a high-ranking military family in South Korea.

Visitation[link]

At the visitation (also called a "viewing","wake" or "calling hours"), in Christian or secular Western custom, the body of the deceased person (or decedent) is placed on display in the casket (also called a coffin, however almost all body containers are caskets). The viewing often takes place on one or two evenings before the funeral. In the past, it was common practice to place the casket in the decedent’s home or that of a relative for viewing. This practice continues in many areas of Ireland and Scotland. The body is traditionally dressed in the decedent's best clothes. In recent times there has been more variation in what the decedent is dressed in – some people choose to be dressed in clothing more reflective of how they dressed in life. The body will often be adorned with common jewelry, such as watches, necklaces, brooches, etc. The jewelry may be taken off and given to the family of the deceased or remain in the casket after burial. Jewelry will most likely be removed before cremation. The body may or may not be embalmed, depending upon such factors as the amount of time since the death has occurred, religious practices, or requirements of the place of burial but in general embalming is preferable.^[4][5]

The most commonly prescribed aspects of this gathering are that the attendees sign a book kept by the deceased's survivors to record who attended. In addition, a family may choose to display photographs taken of the deceased person during his/her life (often, formal portraits with other family members and candid pictures to show "happy times"), prized possessions and other items representing his/her hobbies and/or accomplishments. A more recent trend is to create a DVD with pictures and video of the deceased, accompanied by music, and play this DVD continuously during the visitation.

The viewing is either "open casket", in which the embalmed body of the deceased has been clothed and treated with cosmetics for display; or "closed casket", in which the coffin is closed. The coffin may be closed if the body was too badly damaged because of an accident or fire or other trauma, deformed from illness or if someone in the group is emotionally unable to cope with viewing the corpse. In cases such as these, a picture of the deceased, usually a formal photo, is placed atop the casket.

However, this step is foreign to Judaism; Jewish funerals are held soon after death (preferably within a day or two, unless more time is needed for relatives to come), and the corpse is never displayed. As well, Jewish law^{[citation needed]} forbids anyone to embalm the body of the deceased. Traditionally flowers (and music) are not sent to a grieving Jewish family as it is a reminder of the life that is now lost.(See also Jewish bereavement.)

The decedent's closest friends and relatives who are unable to attend frequently send flowers to the viewing, with the exception of a Jewish funeral,^[6] where flowers would not be appropriate (and donations are given to a charity instead). The viewing typically takes place at a funeral home, which is equipped with gathering rooms where the viewing can be conducted, although the viewing may also take place at a church. The viewing may end with a prayer service; in a Roman Catholic funeral, this may include a rosary.^{[citation needed]} In parts of Ireland and Scotland it is traditional to display the body of the deceased in the family home. This is called a wake and usually includes food, drink and sometimes music and singing.

A visitation is often held the evening before the day of the funeral. However, when the deceased person is elderly the visitation may be held immediately preceding the funeral. This allows elderly friends of the deceased a chance to view the body and attend the funeral in one trip, since it may be difficult for them to arrange travel; this step may also be taken if the deceased has few survivors or the survivors want a funeral with only a small number of guests.

Funeral[link]

Traditional flower arrangement for funeral (Denmark)

A memorial service, often called a funeral, is often officiated by clergy from the decedent's, or bereaved's, church or religion. A funeral may take place at either a funeral home or church. A funeral is held according to the family's choosing, which may be a few days after the time of death, allowing family members to attend the service. This type of memorial service is most common in Christians, and they call it a mass when the casket is closed and a priest says prayers and blessings. Most of the time family members of the dead can say something.

The common open-casket service allows mourners to have one last opportunity to view the deceased and say good-bye. There is an order of precedence when approaching the casket at this stage that usually starts with the immediate family (siblings, parents, spouse, children); followed by other mourners, after which the immediate family may file past again, so they are the last to view their loved one before the coffin is closed. This opportunity can take place immediately before the service begins, or at the very end of the service.^[7]

The deceased is usually transported from the funeral home to a church in a hearse, a specialized vehicle designed to carry casketed remains. The deceased is often transported in a procession (also called a funeral cortege), with the hearse, funeral service vehicles, and private automobiles traveling in a procession to the church or other location where the services will be held. In a number of jurisdictions, special laws cover funeral processions – such as requiring other vehicles to give right-of-way to a funeral procession. Funeral service vehicles may be equipped with light bars and special flashers to increase their visibility on the roads. They may also all have their headlights on, to identify which vehicles are part of the cortege, although the practice also has roots in ancient Roman customs.^[8] After the funeral service, if the deceased is to be buried the funeral procession will proceed to a cemetery if not already there. If the deceased is to be cremated, the funeral procession may then proceed to the crematory.

Beethoven's funeral as depicted by Franz Stöber.

Funeral services commonly include prayers, readings from a sacred text, hymns (sung either by the attendees or a hired vocalist) and words of comfort by the clergy. Frequently, a relative or close friend will be asked to give a eulogy, which details happy memories and accomplishments; often commenting on the deceased's flaws, especially at length, is considered impolite. Sometimes the delivering of the eulogy is done by the clergy. Clergy are often asked to deliver eulogies for people they have never met. Church bells may also be tolled both before and after the service.

In some religious denominations, for example, Roman Catholic, Anglican and Iglesia ni Cristo (Church of Christ), eulogies from loved ones are somewhat discouraged during this service, in order to preserve respect for traditions. In such cases, the eulogy is only done by a member of the clergy. This tradition is giving way to eulogies read by family members or friends in a desire to ensure that it is done, "just right." Also, for these same religions, the coffin is traditionally closed at the end of the wake and is not re-opened for the funeral service.^{[citation needed]}

During the funeral and at the burial service, the casket may be covered with a large arrangement of flowers, called a casket spray. If the deceased served in a branch of the Armed forces, the casket may be covered with a national flag; however, in the US, nothing should cover the national flag according to Title 4, United States Code, Chapter 1, Paragraph 8i.

Funeral customs vary from country to country. In the United States, any type of noise other than quiet whispering or mourning is considered disrespectful.

A traditional Fire Department funeral consists of two raised aerial ladders.^{[citation needed]} The firefighter(s) travel under the aerials on their ride, on the fire apparatus, to the cemetery. Once there, the grave service includes the playing of bagpipes. The pipes have come to be a distinguishing feature of a fallen hero's funeral. Also a "Last Alarm Bell" is rung. A portable fire department bell is tolled at the conclusion of the ceremony.

Burial service[link]

John Everett Millais – The Vale of Rest

A burial service, conducted at the side of the grave, tomb, mausoleum or cremation, at which the body of the decedent is buried or cremated at the conclusion.

Sometimes, the burial service will immediately follow the funeral, in which case a funeral procession travels from the site of the memorial service to the burial site. In some other cases, the burial service is the funeral, in which case the procession might travel from the cemetery office to the gravesite. Other times, the burial service takes place at a later time, when the final resting place is ready.

If the decedent served in a branch of the Armed forces, military rites are often accorded at the burial service.

In many religious traditions, pallbearers, usually males who are close, but not immediate relatives (such as cousins, nephews or grandchildren) or friends of the decedent, will carry the casket from the chapel (of a funeral home or church) to the hearse, and from the hearse to the site of the burial service. The pallbearers often sit in a special reserved section during the memorial service.

According to most religions, coffins are kept closed during the burial ceremony. In Eastern Orthodox funerals, the coffins are reopened just before burial to allow loved ones to look at the deceased one last time and give their final farewells. Greek funerals are an exception as the coffin is open during the whole procedure unless the state of the body does not allow it.

The morticians will typically ensure that all jewelry, including wristwatch, that were displayed at the wake are in the casket before it is buried or entombed. Custom requires that everything goes into the ground; however this is not true for Jewish services. Jewish tradition is that nothing of value is buried with the deceased.

There is an exception, in the case of cremation. Such items tend to melt or suffer damage, so they are usually removed before the body goes into the furnace. Pacemakers are removed prior to cremation – if they were left in they could possibly explode and damage the crematorium.

Local burial traditions[link]

Even within a single country many local areas have their own unique burial traditions. For example, funerals on the Isle of Lewis in Scotland are often followed by a traditional Lewis funeral procession^[9] which involves mourners taking turns at carrying the coffin en route to the graveyard.

Similarly burials on the Isle of Jura and parts of the Isle of Islay are often followed by whisky, cheese and biscuits at the graveside, a tradition which stems from the time when the long journey to the graveyard was taken on foot.

Luncheon[link]

In many traditions, a meal or other gathering often follows the burial service, also called a repast. This gathering may be held at the deceased's church or another off-site location. Some funeral homes have large spaces set aside to provide funeral dinners.^{[citation needed]}

Etiquette in different countries[link]

Generally speaking, the number of people who are considered obliged to attend each of these three rituals by etiquette decreases at each step:

• Distant relatives and acquaintances may be called upon to attend the visitation.
• The decedent's closer relatives and local friends attend the funeral or memorial service, and subsequent burial (if it is held immediately after the memorial service).
• If the burial is on the day of the funeral, only the decedent's closest relatives and friends attend the burial service (although if the burial service immediately follows the funeral, all attendees of the memorial service are asked to attend).

Traditionally etiquette dictated^{[citation needed]} that the bereaved and other attendees at a funeral wear formal clothing, such as a suit and tie for men or a dress for women. The most traditional color is solid black (with a matching solid black tie for men) preferably without any underlying pinstripes or patterns in the weave. But failing that charcoal gray or dark navy blue may be worn.

Wearing short skirts, low-cut tops, t-shirts with advertising slogans or suggestive images, or, at Western funerals, a large amount of white (other than a button-down shirt or blouse, a military uniform, or in the Swedish tradition, white ties worn by male members of the immediate family) is often seen as disrespectful.^{[citation needed]}

Women who are grieving the deaths of their husbands or close partners sometimes wear a veil to conceal their faces, although this practice is not presently common. Increasingly, the deceased have requested before their death that the attendees of their funeral should wear something of their favorite color or wear something specific, such as a football shirt.

A guest book may be placed in a prominent place during the viewing. It is intended to let the next of kin know who came to the funeral, so that thank-you letters can be mailed. It is not intended to be read by the funeral directors as a source of referrals, so it is not the best place for comments on the appropriateness of the funeral arrangements. Disagreements on such matters can have lasting effects and can even affect inheritances.

Private services[link]

On occasion, the family of the deceased may wish to have only a very small service, with just the deceased's closest family members and friends attending. This type of ceremony means it is closed to the public. One may only go to the funeral if one is invited. In this case, a private funeral service is conducted. Reasons vary but often include the following:

• The deceased was an infant (possibly, they may have been stillborn) or very aged, and therefore has few surviving family members or friends.
• The deceased may be a crime victim or a convicted criminal who was serving a prison sentence or executed. In this case, the service is made private either to avoid unwanted media coverage (especially with a crime victim); or to avoid unwanted intrusion (especially if the deceased was convicted of murder or sexual assault).
• The family does not feel able to endure a traditional service (due to emotional shock) or simply wants a quiet, simple funeral with only the most important people of the deceased's life in attendance.
• The family and/or the deceased, as more frequently preplanned, prefer simplicity and lower cost to that of traditional arrangements. The choice of cremation as an option to casketed burial is increasing and often includes disposition of the cremated remains at a time privately convenient to the deceased's family members.
• The deceased is of a distinct celebrity status, and holding public ceremony would result in too many guests who are not acquainted with the deceased to participate. On the other hand, if a state funeral is offered and accepted by the deceased's immediate family, a public funeral would ensue.

Memorial services[link]

The memorial service is a service given for the deceased without the body present. This may take place after an earth burial, donation of the body to an institution such as a school, cremation (sometimes the remains are present), entombment, or burial at sea. Typically these services take place at the funeral home and may include prayers, poems, or songs to remember the deceased. Pictures of the deceased are usually placed at the altar where the body would normally be.

After the sudden deaths of important public officials, public memorial services have been held by communities, including those without any other connection to the deceased. For instance, memorial services were held after the James A. Garfield assassination and the William McKinley assassination.

Other types of funerals[link]

New Orleans jazz funeral[link]

A unique funeral tradition in the United States occurs in New Orleans, Louisiana. The tradition arose from a combination of African spiritual practices, French musical traditions, and African-American cultural influences. A typical jazz funeral begins with a march by the family, friends, and a jazz band, starting from the home, funeral home, or church, and proceeding to the cemetery. Throughout the march, the band plays very somber dirges. Once the final ceremony has taken place, the march proceeds from the cemetery to a gathering place, and the solemn music is replaced by loud, upbeat, raucous music and dancing where onlookers join in to celebrate the life of the deceased. This is the origin of the New Orleans dance known as the "second line" where celebrants do a dance-march, frequently while raising the hats and umbrellas brought along as protection from intense New Orleans weather and waving handkerchiefs above the head that are no longer being used to wipe away tears.

“Green” funeral[link]

Photograph (1871–2) of a Toda green funeral.

Those with concerns about the effects on the environment of traditional burial or cremation may choose to be buried in a fashion more suited to their beliefs. They may choose to be buried in an all natural bio-degradable green burial shroud, sometimes a simple coffin made of cardboard or other easily biodegradable material. Further, they may choose their final resting place to be in a park or woodland, known as an eco-cemetery, and may have a tree planted over their grave as a contribution to the environment and a remembrance.

Humanist funeral[link]

Non-religious funerals are legal within the UK. The British Humanist Association organises a network of humanist funeral celebrants or officiants across England and Wales,^[10][11] and a similar network is organised by the Humanist Society of Scotland. Humanist officiants are trained and experienced in devising and conducting suitable ceremonies.^[12] Humanist funerals recognise no "after-life", but celebrate the life of the person who has died.^[10] Humanist funerals have reportedly been held in recent years for Claire Rayner,^[13] Keith Floyd,^[14][15] Linda Smith,^[16] and Ronnie Barker,^[17] among others.

Civil funeral[link]

Civil funerals are an increasingly popular alternative to religious or humanist ceremonies in the UK. Unlike a humanist funeral, a civil funeral can contain some religious content, such as hymns or reading if the family wish.^{[citation needed]}

Internet visitation/funeral[link]

A funeral home in North Syracuse, New York was the first to offer and broadcast a visitation and funeral "live" on the Internet. A funeral director at the home said "It's not new technology, just a new application." The use of a web-camera allows friends or relatives who could not otherwise attend services to do so from any computer. Family members and friends separated by distance, weather or circumstance can now become part of the support network by being connected electronically to the ceremonies.^{[citation needed]}

Police/fire services funerals[link]

Funerals for fallen members of fire or police services are common in North America (namely United States and Canada). These funerals involve honour guards from police forces and/or fire services from across the country and sometimes from overseas. The presence of outside members is regarded as a sign of respect and support from the brotherhood of fellow officers.^{[citation needed]}

In the case of a fallen firefighter, the casket is often placed on top of a fire engine and draped with a flag. For both fire and police, a parade of officers often precedes or follows the hearse carrying the fallen comrade.^{[citation needed]}

East Asian funerals[link]

Funeral procession in Beijing, 1900

A traditional armband indicating seniority and lineage in relation to the deceased, a common practice in South Korea.

In most East Asian, South Asian and many Southeast Asian cultures, the wearing of white is symbolic of death. In these societies, white or off-white robes are traditionally worn to symbolize that someone has died and can be seen worn among relatives of the deceased during a funeral ceremony. In Chinese culture, red is strictly forbidden as it is a traditionally symbolic color of happiness. Exceptions are sometimes made if the deceased has reached a high age, particularly between their mid-80s to age 100. In which case, the funeral is considered a celebration, where wearing white with some red is acceptable. Contemporary Western influence however has meant that dark-colored or black attire is now often also acceptable for mourners to wear (particularly for those outside the family). In such cases, mourners wearing dark colors at times may also wear a white or off-white armband or white robe.

In Southern China a traditional Chinese gift to the attendees upon entering is a white (and sometimes red) envelope, usually enclosing a small sum of money (in odd numbers, usually one dollar), a sweet, red thread, and a handkerchief, each with symbolic meaning. Chinese custom also dictates that the said sum of money should not be brought home. The sweet should be consumed the day of and anything given during the funeral must not be brought home. The exception is the red thread, which is tied to the front doorknob of the guest's house to ward off bad luck. The repetition of 3 is common where people at the funeral may brush their hair three times or spit three times before leaving the funeral to ward off bad luck. This custom is also found in other East Asian and Southeast Asian cultures however the custom the deceased's immediate family giving gifts and money to others involved in the funeral is not practiced in Northern China.^{[citation needed]}

Most Japanese funerals are conducted with Buddhist rites. Many feature a ritual that bestows a new name on the deceased; funerary names typically use obsolete or archaic kanji and words, to avoid the likelihood of the name being used in ordinary speech or writing. The new names are typically chosen by a Buddhist priest, after consulting the family of the deceased. Most Japanese are cremated.

South Korean funerals typically mix western culture with traditional Korean culture, largely depending on socio-economic status, region, and religion. In almost all cases, all related males in the family wear woven arm bands representing seniority and lineage in relation to the deceased, and must grieve next to the deceased for a period of three days before burying the body. During this period of time, it is customary for the males in the family to personally greet all who come to show respect. Due to South Korea's limited land mass, bodies are usually cremated.

African funerals[link]

West African funerals[link]

The custom of burying the dead in the floor of dwelling-houses has been to some degree prevalent on the Gold Coast of Africa. The ceremony is purely animist, and apparently without any set ritual. The main exception is that the females of the family of the deceased and their friends may undergo mournful lamentations. In some instances they work their feelings up to an ostentatious, frenzy-like degree of sorrow. The revelry may be heightened by the use of alcohol, of which drummers, flute-players, bards, and singing men may partake. The funeral may last for as much as a week. Another custom, a kind of memorial, frequently takes place seven years after the person's death. These funerals and especially the memorials may be extremely expensive for the family in question. Cattle, sheep, goats, and poultry, may be offered involved and then consumed.

The Ashanti and Akan ethnic groups in Ghana will typically wear red and black during funerals. For special family members, there is typically a funeral celebration with singing and dancing to honor the life of the deceased. Afterwards, the Akan hold a somber funeral procession and burial with intense displays of sorrow. Other funerals in Ghana are held with the deceased put in elaborate "fantasy coffins" colored and shaped after a certain object, such as a fish, crab, boat, and even an airplane.^[18] The Kane Kwei Carpentry Workshop in Teshie, named after Seth Kane Kwei who invented this new style of coffins, has became an international reference for this form of art.

East African funerals[link]

In Kenya funerals are an expensive undertaking. Keeping bodies in morgues to allow for fund raising is a common occurrence more so in urban areas. Some families opt to bury their dead in the countryside homes instead of urban cemeteries, thus spending more money on transporting the dead.

Thus funeral culture, from some viewpoints, may appear retrogressive both socially and economically. For example, the bereaved will take days off work to travel and to mourn. In addition to this much time is spent preparing large amounts of food that will be consumed during the period and expenditure is high. Similarly, as families are big, funerals may add to their financial burdens. Between 55% and 70% of the population earn less than $1 per day. Losing a loved one also means losing an income. Both the bereaved and the mourners are poor, but the endless stream of those paying their last respects, and expecting to be fed, make a bad financial situation even worse as mourners do not make any contribution. Funeral attendance is highly depended on status of the bereaved. Funerals are a forum for the display of wealth and status, as reflected by such aspects as the type of casket to the clothing of the immediate family members.

Ancient funeral rites[link]

The most simple and natural kind of funeral monuments, and therefore the most ancient and universal, consist in a mound of earth, or a heap of stones, raised over the body or ashes of the departed: of such monuments mention is made in the Book of Joshua, and in Homer and Virgil.

The place of burial amongst the Jews was never particularly determined. Ancient Jews had burial-places upon the highways, in gardens, and upon mountains. In the Hebrew Bible (known as the Christian Old Testament), Abraham was buried with Sarah, his wife, in the Cave of the Patriarchs in Machpelah, the field he bought from Ephron the Hittite; David, king of Israel, and the other kings after him (including Uzziah of Judah) "rested with [their] ancestors" in the burial field that pertained to the kings.

The primitive Greeks were buried in places prepared for that purpose in their own houses; but later they established burial grounds in desert islands, and outside the walls of towns, by that means securing them from disturbance, and themselves from the liability of catching infection from those who had died of contagious disorders.

Funerals in ancient Rome[link]

In ancient Rome, the eldest surviving male of the household, the pater familias, was summoned to the death-bed, where he attempted to catch and inhale the last breath of the decedent.

Funerals of the socially prominent were usually undertaken by professional undertakers called libitinarii. No direct description has been passed down of Roman funeral rites. These rites usually included a public procession to the tomb or pyre where the body was to be cremated. The most noteworthy thing about this procession was that the survivors bore masks bearing the images of the family's deceased ancestors. The right to carry the masks in public was eventually restricted to families prominent enough to have held curule magistracies. Mimes, dancers, and musicians hired by the undertakers, as well as professional female mourners, took part in these processions. Less well-to-do Romans could join benevolent funerary societies (collegia funeraticia) who undertook these rites on their behalf.

Nine days after the disposal of the body, by burial or cremation, a feast was given (cena novendialis) and a libation poured over the grave or the ashes. Since most Romans were cremated, the ashes were typically collected in an urn and placed in a niche in a collective tomb called a columbarium (literally, "dovecote"). During this nine day period, the house was considered to be tainted, funesta, and was hung with Taxus baccata or Mediterranean Cypress branches to warn passersby. At the end of the period, the house was swept out to symbolically purge it of the taint of death.

Several Roman holidays commemorated a family's dead ancestors, including the Parentalia, held February 13 through 21, to honor the family's ancestors; and the Feast of the Lemures, held on May 9, 11, and 13, in which ghosts (larvae) were feared to be active, and the pater familias sought to appease them with offerings of beans.^{[citation needed]}

The Romans prohibited cremation or inhumation within the city limits, both from a sacred and civil consideration, so that the priests might not be contaminated by touching a dead body, and so that houses would not be endangered by funeral fires.

Restrictions on the length, ostentation, expense of and behaviour during funerals and mourning were gradually placed by a variety of law-givers. Often the pomp and length of rites could be politically or socially motivated to advertise or aggrandise a particular kin group in Roman society. This was seen as deleterious to society and conditions for grieving were set – for instance, under some laws, women were prohibited from loud wailing or lacerating their faces and limits were introduced for expenditure on tombs and burial clothes.

The Romans commonly built tombs for themselves during their lifetime. Hence these words frequently occur in ancient inscriptions, V.F. Vivus Facit, V.S.P. Vivus Sibi Posuit. The tombs of the rich were usually constructed of marble, the ground enclosed with walls, and planted round with trees. But common sepulchres were usually built below ground, and called hypogea. There were niches cut out of the walls, in which the urns were placed; these, from their resemblance to the niche of a pigeon-house, were called columbaria.

Funerals in Scotland[link]

An old funeral rite from the Scottish Highlands is to bury the deceased with a wooden plate resting on his chest. In the plate were placed a small amount of earth and salt, to represent the future of the deceased. The earth hinted that the body would decay and become one with the earth, while the salt represented the soul, which does not decay. This rite was known as "earth laid upon a corpse". This practice was also carried out in Ireland, as well as in parts of England, particularly in Leicestershire, although in England the salt was intended to prevent air from distending the corpse.^[19]

Funerals in Greece[link]

Funeral with flowers on marble

The Greek word for funeral – kēdeía (κηδεία) – derives from the verb kēdomai (κήδομαι), that means attend to, take care of someone. Derivative words are also kēdemón (κηδεμών, "guardian") and kēdemonía (κηδεμονία, "guardianship"). From the Cycladic civilisation in 3000BC until the Hypo-Mycenaean era in 1200–1100 BC the main practice of burial is interment. The cremation of the dead that appears around the 11th century BC constitutes a new practice of burial and is probably an influence from the East. Until the Christian era, when interment becomes again the only burial practice, both cremation and interment had been practiced depending on the area.^[20]

The ancient Greek funeral since the Homeric era included the próthesē (πρόθεση), the ekphorá (εκφορά), the burial and the perídeipno (περίδειπνο). In most cases, this process is followed faithfully in Greece until today.^[21]

Próthesē is the deposition of the body of the deceased on the funereal bed and the threnody of his relatives. Today the body is placed in the casket, that is always open in Greek funerals. This part takes place in the house where the deceased had lived. An important part of the Greek tradition is the epicedium, the mournful songs that are sung by the family of the deceased along with professional mourners (who are extinct in the modern era). The deceased was watched over by his beloved the entire night before the burial, an obligatory ritual in popular thought, which is maintained still.

Ekphorá is the process of transport of the mortal remains of the deceased from his residence to the church, nowadays, and afterward to the place of burial. The procession in the ancient times, according to the law, should have passed silently through the streets of the city. Usually certain favourite objects of the deceased were placed in the coffin in order to "go along with him." In certain regions, coins to pay Charon, who ferries the dead to the underworld, are also placed inside the casket. A last kiss is given to the beloved dead by the family before the coffin is closed.

Cicero describes the habit of planting flowers around the tomb as an effort to guarantee the repose of the deceased and the purification of the ground, a custom that is maintained until today. After the ceremony, the mourners return to the house of the deceased for the perídeipno, the dinner after the burial. According to archaeological findings–traces of ash, bones of animals, shards of crockery, dishes and basins–the dinner during the classical era was also organized at the burial spot. Taking into consideration the written sources, however, the dinner could also be served in the houses.^[22]

Two days after the burial, a ceremony called “the thirds” would take place, while eight days after the burial, the relatives and the friends of the deceased assembled at the burial spot, where “the ninths” would take place, a custom that is maintained until today. In addition to this, in the modern era, memorial services take place 40 days, 3 months, 6 months, 9 months, 1 year after the death and from then on every year on the anniversary of the death. The relatives of the deceased, for an unspecified length of time that depends on them, are in mourning, during which women wear black clothes and men a black armband.

Mutes and professional mourners[link]

From about 1600 to 1914, there were two professions in Europe now almost totally forgotten. The mute is depicted in art quite frequently but in literature is probably best known from Dickens' "Oliver Twist." Oliver is working for Sowerberry's when this conversation takes place: "There's an expression of melancholy in his face, my dear ... which is very interesting. He would make a delightful mute, my love". The main purpose of a funeral mute was to stand around at funerals with a sad, pathetic face. A symbolic protector of the deceased, the mute would usually stand near the door of the home or church. In Victorian times, mutes would wear somber clothing including black cloaks, top hats with trailing hatbands, and gloves.^[23]

The professional mourner, generally a woman, would shriek and wail (often while clawing her face and tearing at her clothing), to encourage others to weep. These people are mentioned^{[citation needed]} in ancient Greek plays, and were commonly employed throughout Europe until the beginning of the nineteenth century. They continue to exist in Africa and the Middle East.^{[citation needed]} The 2003 award-winning Philippine comedy Crying Ladies revolves around the lives of three women who are part-time professional mourners for the Chinese-Filipino community in Manila's Chinatown. According to the film, the Chinese use professional mourners to help expedite the entry of a deceased loved one's soul into heaven by giving the impression that he or she was a good and loving person, well loved by many.

State funeral[link]

Military and high-ranking political figures such as Lord Nelson, Sir Winston Churchill, John F. Kennedy, and Ronald Reagan were offered state funerals.

Final disposition of the dead[link]

Some cultures place the dead in tombs of various sorts, either individually, or in specially designated tracts of land that house tombs. Burial in a graveyard is one common form of tomb. In some places, burials are impractical because the ground water is too high; therefore tombs are placed above ground, as is the case in New Orleans, Louisiana. Elsewhere, a separate building for a tomb is usually reserved for the socially prominent and wealthy. Especially grand above-ground tombs are called mausoleums. Other buildings used as tombs include the crypts in churches; burial in these places is again usually a privilege given to the socially prominent dead. In more recent times, however, this has often been forbidden by hygiene laws.

Burial was not always permanent. In some areas, burial grounds needed to be re-used because of limited space. In these areas, once the dead have decomposed to skeletons, the bones are removed; after their removal they can be placed in an ossuary.

"Burial at sea" means the deliberate disposal of a corpse into the ocean, wrapped and tied with weights to make sure it sinks. It is a common practice in navies and seafaring nations; in the Church of England, special forms of funeral service were added to the Book of Common Prayer to cover it. Science fiction writers have frequently analogized with "burial in space."

Cremation, also, is an old custom; it was the usual mode of disposing of a corpse in ancient Rome (along with graves covered with heaped mounds, also found in Greece, particularly at the Karameikos graveyard in Monastiraki). Vikings were occasionally cremated in their longships, and afterwards the location of the site was marked with standing stones. In recent years, despite the objections of some religious groups, cremation has become more and more widely used. Orthodox Judaism and the Eastern Orthodox Church forbid cremation, as do most Muslims. Orthodox Judaism forbids cremation according to Jewish law (Halakha) believing that the soul of a cremated person cannot find its final repose. The Roman Catholic Church forbade it for many years, but since 1963 the church has allowed it so long as it is not done to express disbelief in bodily resurrection. The church specifies that cremated remains are either buried or entombed. They do not allow cremated remains to be scattered or kept at home. Many Catholic cemeteries now have columbarium niches for cremated remains, or specific sections for those remains. Some denominations of Protestantism allow cremation, the more conservative denominations generally do not.

Hindus consider the funeral as the final "samskar" or ritual of life.^{[citation needed]} Cremation is generally mandatory for all Hindus, except for saints and children under the age of 5 years.^{[citation needed]} Cremation is seen as the only way in which all the five elements of fire, water, earth, air and space would be satisfied by returning the body to these elements as after cremation the ashes are poured into the sacred river Ganges or into the sea. After death the body of the deceased is placed on the ground with the head of the deceased pointing towards south which is considered the direction of the dead. The body is anointed with sacred items such as sandalwood paste and holy ashes, tulsi (basil) leaves and water from the river Ganges. The eldest son would whisper "Om namah shivay" or "Om namo bhagavate vasudevaya" near the ear of the deceased.^{[citation needed]} An oil lamp is lit besides the deceased and chapters from the holy Bhagavad Gita or Garud Purana are recited. Traditionally the body has to be cremated within 24 hours after death, as keeping the body longer is considered to lead to impurity and hinder the passage of the dead to afterlife. Hence before cremation as the body lies in state, minimal physical contact with the body is observed.

A Hindu priest is called in to lead the formal religious rituals, after which the body is taken to the cremation ground, where the eldest son normally lights the funeral pyre, this act is considered to be the most important duty of a son as it is believed that he leads his parents from this world into moksha. Immediately after the cremation, the family members of the deceased all have to take a purifying bath and observe a 12-day mourning period. This mourning period ends on the morning of the thirteenth day on which a Shraddh ceremony is conducted in which offerings are given to ancestors and other gods in order to grant liberation or moksha to the deceased.

Recently a new method of disposing of the body, called promession or an Ecological funeral, has been patented by a Swedish company.^[24] Its main purpose is to return the body to soil quickly while minimizing pollution and resource consumption.

Rarer forms of disposal of the dead include exposure to the elements and to scavenger animals. This includes various forms of excarnation, where the corpse is stripped of the flesh, leaving only the bones, which are then either buried or stored elsewhere, in ossuaries or tombs for example. This was done by some groups of Native Americans in protohistoric times. Ritual exposure of the dead (without preservation of the bones) is practiced by Zoroastrians in Bombay, where bodies are placed in "Towers of Silence", where vultures and other carrion eating birds then dispose of the corpses. In the present-day structures, the bones are collected in a central pit where (assisted by lime) they too eventually decompose. Exposure to scavenger birds (with preservation of some, but not all bones) is also practiced by some high-altitude Tibetan Buddhists, where practical considerations (the lack of firewood and a shallow active layer) seem to have led to the practice known as jhator or "giving alms to the birds."

Cannibalism is also practiced post-mortem in some countries. The practice has been linked to the spread of a prion disease called kuru.^[25]

Mummification is the drying of bodies to preserve them. The most famous practitioners of mummification were ancient Egyptians: many nobles and high-ranked bureaucrats of the old Egyptian kingdom had their corpses embalmed and stored in luxurious sarcophagi inside their funeral mausoleum or, in the cases of some Pharaohs, a pyramid.^{[citation needed]}

Control by the decedent of the details of the funeral[link]

In law in the United States, the deceased have little say in the manner in which their funerals can be conducted. The law generally holds^{[citation needed]} that the funeral rituals are for the benefit of the survivors, rather than to express the personal whims and tastes of the deceased.

The decedent may, in most U.S. jurisdictions, provide instructions as to his funeral by means of a last will and testament. These instructions can be given some legal effect if bequests are made contingent on the heirs carrying them out, with alternative gifts if they are not followed. This assumes, of course, that the decedent has enough of an estate to make the heirs pause before doing something that will invoke the alternate bequest. To be effective, the will must be easily available, and some notion of what it provides must be known to the decedent's survivors.^{[citation needed]}

Of course, most family members of a deceased person would regard any wishes the deceased had made known as carrying considerable moral authority.

Some people choose to make their funeral arrangements in advance, so at the time of their death, their wishes are known to their family.

Anatomical gifts[link]

Another way of avoiding some of the rituals and costs of a traditional funeral is for the decedent to donate some or all of her or his body to a medical school or similar institution for the purpose of instruction in anatomy, or for similar purposes. Students of medicine and osteopathic medicine frequently study anatomy from donated cadavers; they are also useful in forensic research.

Making an anatomical gift is a separate transaction from being an organ donor, in which any useful organs are removed from the unembalmed cadaver for medical Organ transplant. Under a Uniform Act in force in most jurisdictions of the United States, being an organ donor is a simple process that can often be accomplished when a driver's license is renewed.^{[citation needed]} There are some medical conditions, such as amputations, or various surgeries, that can make the cadaver unsuitable for these purposes. Conversely, the bodies of people who had certain medical conditions are useful for research into those conditions. All US medical schools rely on the generosity of "anatomical donors" for the teaching of anatomy. Typically the remains are cremated once the students have completed their anatomy classes, and many medical schools now hold a memorial service at that time as well.^{[citation needed]}

See also[link]

The burial of a bird

• Dead bell
• Funerary art
• List of funerals
• Wake (ceremony)

References[link]

Bibliography[link]

• Death to Dust: What Happens to Dead Bodies?. Tucson, AZ: Galen Press, Ltd.. 1994. 

External links[link]

Wikimedia Commons has media related to: Funeral

• Funeral at the Open Directory Project
• Funeral Planning Guide Resources for planning and conducting a funeral.

This biographical article needs additional citations for verification. Please help by adding reliable sources. Contentious material about living persons that is unsourced or poorly sourced must be removed immediately, especially if potentially libelous or harmful. (July 2007)

Vince Gill
Gill playing at the Crossroads Guitar Festival in 2007
Background information
Birth name	Vincent Grant Gill
Born	(1957-04-12) April 12, 1957 (age 55)
Origin	Norman, Oklahoma, U.S.
Genres	Country Bluegrass Blue-eyed soul Country pop
Occupations	Singer-songwriter
Instruments	Vocals, Electric guitar, Mandolin, Dobro, Banjo
Years active	1979–present
Labels	RCA MCA MCA Nashville
Associated acts	The Notorious Cherry Bombs Pure Prairie League Rodney Crowell Amy Grant Dolly Parton Ricky Skaggs Emmylou Harris Carrie Underwood Sara Evans Alice Cooper
Website	VinceGill.com

Vincent Grant "Vince" Gill (born April 12, 1957) is an American country singer-songwriter and multi-instrumentalist. He has achieved commercial success and fame both as frontman to the country rock band Pure Prairie League in the 1970s, and as a solo artist beginning in 1983, where his talents as a vocalist and musician have placed him in high demand as a guest vocalist, and a duet partner. Gill has recorded more than twenty studio albums, charted over forty singles on the U.S. Billboard charts as Hot Country Songs, and has sold more than 22 million albums. He has been honored by the Country Music Association with 18 CMA Awards, including two Entertainer of the Year awards and five Male Vocalist Awards. Gill has also earned 27 Grammy Awards, more than any other male Country music artist. In 2007, Gill was inducted into the Country Music Hall of Fame.

Biography[link]

Vincent Grant "Vince" Gill was born in Norman, Oklahoma. His father, J. Stanley Gill, was a lawyer and administrative law judge^[1] who played in a country music band part time and encouraged Gill to pursue a music career. At the encouragement of his father, Gill learned to play several instruments, including the banjo and guitar, before he started high school at Oklahoma City's Northwest Classen High School. He first played with a teenage band called Bluegrass Revues in the late 1970s. The other members were: Billy Perry on the banjo, Bobby Clark on the triangle and Mike Perry on the bass.

While in high school, he performed with Mountain Smoke, a bluegrass band that once opened for Pure Prairie League and Kiss. After he graduated, he played in a number of bluegrass bands, including Ricky Skaggs' Boone Creek and Byron Berline and Sundance; later, he became a member of Rodney Crowell's road band, The Cherry Bombs.

Career[link]

Gill debuted on the national scene with the country rock band Pure Prairie League in 1979, appearing on that band's album Can't Hold Back. Gill is the lead singer on their hit song "Let Me Love You Tonight".

Mark Knopfler once invited Gill to join Dire Straits, but Gill declined the offer (although he sang backup on Dire Straits' album On Every Street).

Gill provided background vocals for the song, "Tennessee Line", from Daughtry's second studio album, Leave This Town.

Gill was scheduled to appear at the 44th Annual Country Music Awards on Nov 10, 2010.^[2]

Gill was mentioned at length by Lewis Black in Black's "Stark Raving Black" stand-up act. Black goes on to joke about how awful it was to follow Gill at a USO benefit show because of how well Vince and wife, Amy Grant, performed.

Gill is currently collaborating with Joe Bonamassa on his forthcoming album Dust Bowl.

In July 2011, Gill appeared as a guest on NPR's news quiz show Wait, Wait...Don't Tell Me.

On February 23, 2012 Vince announced after 23 years with MCA Nashville that he had parted ways with the label

On April 14 2012, it was confirmed that Gill had been working with Bonnie Tyler on her upcoming album, performing a duet with her entitled "What You Need From Me".^[3]

Personal life[link]

Gill married country singer Janis Oliver of Sweethearts of the Rodeo fame, in 1980, and they had one daughter, Jennifer Jerene Gill, born May 5, 1982. Gill occasionally mixed sound for his wife's band at concerts. Vince and Janis separated in the mid-1990s and eventually divorced in June 1998. Vince married Christian/pop singer Amy Grant in March 2000. They have one daughter, Corrina Grant Gill, born March 12, 2001.

Gill, along with his wife Amy, are fans of the Nashville Predators. They have been season ticket holders since the opening season and are often shown on the jumbo screen. In the 2007 playoffs, he and Amy sang the national anthem for each game.

Though Gill never attended college, he's a big fan of the University of Oklahoma football team. He also attends nearly every men's basketball game at Belmont University in Nashville.

Discography[link]

Albums

• 1984: Turn Me Loose
• 1985: The Things That Matter
• 1987: The Way Back Home
• 1989: When I Call Your Name
• 1991: Pocket Full of Gold
• 1992: I Still Believe in You
• 1993: Let There Be Peace on Earth
• 1994: When Love Finds You
• 1995: The Essential Vince Gill
• 1995: Souvenirs
• 1996: High Lonesome Sound
• 1998: The Key
• 1998: Breath of Heaven: A Christmas Collection
• 2000: Let's Make Sure We Kiss Goodbye
• 2000: 'Tis The Season
• 2003: Next Big Thing
• 2006: These Days
• 2011: Guitar Slinger

Selected awards[link]

Academy of Country Music

• 1984 Top New Male Vocalist
• 1992 Song of the Year with John Barlow Jarvis - "I Still Believe In You"
• 1992 Top Male Vocalist
• 1993 Top Male Vocalist

Country Music Association

• 1990 Single of the Year - "When I Call Your Name"
• 1991 Male Vocalist of the Year
• 1992 Male Vocalist of the Year
• 1992 Song of the Year with Max D. Barnes - "Look At Us"
• 1993 Album of the Year - "I Still Believe in You"
• 1993 Male Vocalist of the Year
• 1993 Song of the Year with John Barlow Jarvis - "I Still Believe in You"
• 1994 Entertainer of the Year
• 1994 Male Vocalist of the Year
• 1995 Male Vocalist of the Year
• 1999 Vocal Event of the Year with Patty Loveless - "My Kind of Woman, My Kind of Man"

Country Music Hall of Fame and Museum

• Inducted in 2007

Grammy Awards

• 1990 Best Country Vocal Performance, Male - "When I Call Your Name"
• 1991 Best Country Vocal Collaboration with Ricky Skaggs and Steve Wariner - "Restless"
• 1992 Best Country Song with John Barlow Jarvis - "I Still Believe in You"
• 1992 Best Country Vocal Performance, Male - "I Still Believe in You"
• 1993 Best Country Instrumental Performance with Asleep at the Wheel, Chet Atkins, Eldon Shamblin, Johnny Gimble, Marty Stuart, and Reuben "Lucky Oceans" Gosfield - "Red Wing"
• 1994 Best Country Vocal Performance, Male - "When Love Finds You"
• 1995 Best Country Song - "Go Rest High on That Mountain"
• 1995 Best Male Country Vocal Performance - "Go Rest High on That Mountain"
• 1996 Best Male Country Vocal Performance - "Worlds Apart"
• 1997 Best Country Instrumental Performance with Randy Scruggs - "A Soldier's Joy"
• 1997 Best Male Country Vocal Performance - "Pretty Little Adriana"
• 1998 Best Male Country Vocal Performance - "If You Ever Have Forever In Mind"
• 1999 Best Country Instrumental Performance with Tommy Allsup, Asleep at the Wheel, Floyd Domino, Larry Franklin, and Steve Wariner - "Bob's Breakdowns"
• 2001 Best Country Instrumental Performance with Jerry Douglas, Gen Duncan, Albert Lee, Steve Martin, Leon Russell, Earl Scruggs, Gary Scruggs, Randy Scruggs, Paul Shaffer and Marty Stuart - "Foggy Mountain Breakdown"
• 2002 Best Male Country Vocal Performance - "The Next Big Thing"
• 2006 Best Male Country Vocal Performance - "The Reason Why"
• 2007 Best Country Album - "These Days"
• 2008 Best Country Instrumental Performance with Brad Paisley, James Burton, John Jorgenson, Albert Lee, Brent Mason, Redd Volkaert and Steve Wariner - "Cluster Pluck"

Nashville Songwriters Hall of Fame

• Inducted in 2005

See also[link]

• Best selling music artists

References[link]

External links[link]

• Official website
• Official Vince Gill UMG Nashville Artist Page
• How to Capture Vince Gill’s Guitar Tone
• Country Music Hall of Fame and Museum
• Encyclopedia of Oklahoma History and Culture - Gill, Vince
• Vince Gill - Guitar Slinger Album Tracks Lyrics

Patty Loveless
Patty Loveless signing a shirt at the Wright-Patterson Air Force Base in July 2004
Background information
Birth name	Patricia Lee Ramey
Born	(1957-01-04) January 4, 1957 (age 55)
Origin	Pikeville, Kentucky, USA[1]
Genres	Country, bluegrass
Occupations	Singer-songwriter
Instruments	Vocals, Guitar
Years active	1973–1975; 1985–present
Labels	MCA, Epic, Saguaro Road
Associated acts	Vince Gill Emory Gordy, Jr. George Jones
Website	www.pattyloveless.com

Patty Loveless (born Patty Lee Ramey, January 4, 1957), is an American country music singer.

Since her emergence on the country music scene in late 1986 with her first (self-titled) album, Loveless has been one of the most popular female singers of the Neotraditional country movement, although she has also recorded albums in the Country pop and Bluegrass genres.

Loveless was born in Pikeville, Kentucky, and was raised in Elkhorn City, Kentucky and Louisville, Kentucky and rose to stardom thanks to her blend of honky tonk and country-rock, not to mention a plaintive, emotional ballad style. Her late-1980s records were generally quite popular, earning her comparisons to Patsy Cline, but most critics agreed that she truly came into her own as an artist in the early 1990s.

To date, Loveless has charted more than forty singles on the Billboard Hot Country Songs charts, including five Number Ones. In addition, she has recorded fourteen studio albums (not counting compilations); in the United States, four of these albums have been certified platinum, while two have been certified gold.^[2]

She is the 65th member of the Grand Ole Opry.

Loveless is also a distant cousin of Loretta Lynn and Crystal Gayle.^[3] She has been married twice, first to Terry Lovelace (1976–1986), from whom her professional name "Loveless" is derived, and to Emory Gordy, Jr. (1989–present), who is also her producer.

Biography[link]

Early years[link]

Patty Lee Ramey was born the sixth of seven children to John and Naomie Ramey outside of Pikeville, Kentucky on 4 January 1957. Although born in Pikeville, the family lived in Elkhorn City, Kentucky where her father was a coal miner.

Patty Ramey's interest in music started when she was a young child. In 1969, when she was twelve, the Ramey family moved to Louisville, Kentucky in search of medical care for John Ramey, who was afflicted with "Black Lung Disease" (Coalworker's pneumoconiosis).

Her older sister, Dottie Ramey, was an aspiring country singer, and would perform frequently at small clubs in Eastern Kentucky, with her brother Roger Ramey, known as the "Swinging Rameys". Traveling with Dottie and Roger to Fort Knox in 1969, and hearing her sister perform on stage, Patty Ramey decided that she would like to become a performer as well.^[4]

When her sister Dottie married in 1969 and quit performing, Roger Ramey convinced Patty to perform onstage for the first time at a small country jamboree in Hodgenville,Ky. The forum consisted of foldout chairs in a small auditorium and was called the "Lincoln Jamboree". She was terrified at first, but with her brother performed several songs, however she loved the applause she received for her performance, and after the show she was paid five dollars, the first money she ever earned.^[4]

Patty Ramey joined her brother Roger and started singing together at several clubs in Louisville Kentucky, under the name "Singin' Swingin' Rameys".^[5] Loveless and her brother would perform in various clubs in the Louisville area. A local radio announcer, Danny King with a country radio station in Louisville was a supporter of the Ramey kids. Whenever there was an opportunity for them to appear on stage, he would call up the Rameys and try to get them a booking.^[6]

Teenager in Nashville[link]

It was her brother Roger who initially took Patty Ramey to Nashville, Tennessee in 1971. Having grown up listening to the music of the Grand Ole Opry both in Pikeville, and then in Louisville, Roger had moved to Nashville in 1970 and became a producer with The Porter Wagoner Show.

When they arrived in Nashville, Roger went to Porter Wagoner's office without an appointment and managed to introduce his sister to Wagoner. Roger was able to convince Wagoner to listen to his sister sing, and she performed a song she wrote for their father, John, called "Sounds of Loneliness". To both Roger and Patty's surprise, Wagoner thumped his hand on his desk and said he was going to help her out. Wagoner introduced them to his singing partner at the time, Dolly Parton, and encouraged her to go back home and finish school, although he did invite her to travel with him and Dolly Parton on weekends during the summer.^[5]

In 1973 Bill Anderson, Connie Smith, the Wilburn Brothers, and Jean Shepard were scheduled to appear in a touring Grand Ole Opry show in Louisville Gardens. However, Jean Shepard was caught in a flood, and she wasn't able to make it in. Danny King, sensing an opportunity, gave the Rameys a call. Loveless and her brother Roger appeared in the show for about fifteen minutes on stage.

The Wilburn Brothers listened to Patty Ramey and after her performance asked her if she had ever sung professionally. She explained that she had worked with Porter Wagoner some and had traveled with him and Dolly Parton on weekends and during the summers. Doyle Wilburn asked if she wanted to come to Nashville and work with their band to replace their female singer, to which Patty Ramey agreed.^[7] Between 1973 and 1975 Patty Ramey traveled with the Wilburns on weekends and during the summers when school was out. Loveless's parents insisted that the Wilburns watch over her while on the road.

Doyle Wilburn was slowly grooming Ramey to replace Loretta Lynn as his lead female singer, he also held a music publishing contract on her with Sure-Fire music, his songwriting agency, as Wilburn realized that she was also a very talented songwriter. In addition, during the summer when the group wasn't on the road, Doyle Wilburn had Patty Ramey work at his various enterprises in Nashville, having her wait on tables in one of his restaurants and clerking at his Music Mart USA record store.

After graduation from High School in Louisville, Kentucky, in 1975 Patty Ramey became a full-time member of the Wilburn Brother's band as their lead female singer. About this time she met the Wilburn's new drummer, Terry Lovelace. Lovelace came from a small town in western North Carolina, Kings Mountain, and shared many things in common with Loveless. At first Patty kept her friendship and her growing relationship with Lovelace a secret from the Wilburns, however eventually Dolyle Wilburn learned about it and asked Patty to break it off. However, Ramey being the rebellious teenager instead quit the Wilburns and left with her boyfriend for western North Carolina. In early 1976, she married Terry Lovelace and began performing with him in a pickup-band based in Kings Mountain.^[5][7]

North Carolina years[link]

In North Carolina, Patty and her husband Terry played in a circuit of small bars and concert halls. She sang covers of late 70s rock songs, along with Linda Ronstadt and Bonnie Raitt tunes, with the occasional country song. (After her marriage, she adopted the professional name Patty Loveless, as not to draw any connection to porn actress Linda Lovelace [4].)

During this time of her life she also was distant from her family, as she had married without their consent. According to Loveless, "...I think my father thought I had lost my mind. This music is going to just ruin your life... it ruined your life... But it was a music that I learned from again... You wouldn't believe the people that would come to this club. They would get off from work, and they wouldn't go home. They'd come to this club and have a few beers, or ... dance.... I learned a lot about people and life in those places. I mean there was all walks of life... people who had hit the very bottom. And myself, there was times I felt myself becoming one of those people too. There was some hard times for us both, my ex-husband and I. And I think at the time, it caused us to be torn apart, and we lost respect for each other. And it got to the point that we didn't know each other..."^[8] A low point of her life was in August 1979, when her father, whom she idolized, died in Louisville while Loveless was in North Carolina.

The years in North Carolina were not successful for her, as the police started busting the clubs she would perform in and shut them down. When she wasn't performing she was working as a waitress at her mother-in-law's restaurant. By 1984, she was singing in a club and was singing country music for a change of the rock she would normally perform. There was a new generation of artists in Nashville, singers like Ricky Skaggs and Emmylou Harris who were changing the traditions of country music.^[5]

According to Loveless, "...I learned so much about what to feel in a song from those years of playing those clubs. I was saddened sometimes because I thought 'I left Nashville, I left all that for this? What happened to me? What is wrong with me?' But I think what was happening was that I was beginning to find... me. Find who I really was. And what kind of person I was inside and out. I still believe to this day it happened the way it was supposed to happen."^[8]

Return to Nashville[link]

In April 1985, Loveless felt her marriage to Terry Lovelace was ending (they eventually divorced amicably in 1986). She contacted her brother Roger to help her get back to Nashville. After being in the rock 'n' roll scene for so long she felt completely out of the country-music loop but wanted to sing country music again. Roger Ramey helped his sister cut a five-song demo tape, one of them being a rough cut of her self-penned song "I Did", which Loveless first wrote as a teenager, then later included on her first album. Roger Ramey then began to spread the word around about her talent. She and her brother disagreed about including "I Did" on the demo tape. Loveless didn't believe the song was good enough, but Roger argued that it would be what got her a contract. Once the demo was finished, Roger started trying to get her a recording contract with a major label in Nashville.^[5][9]

Roger Ramey sent the demo tape out to every major label in Nashville, and was met with a solid wall of rejection by them all. After a month of not getting anywhere, out of desperation to help his sister, he decided to take a chance with MCA Nashville. MCA, being the industry leader at the time was his first choice of labels. Taking a cassette of the five song demo of Loveless, Roger bluffed his way past the receptionist of Tony Brown, the head of A&R (Artist & Repertoire – in charge of finding and developing new talent) by pretending to be someone else who was late for an appointment.

As soon as they met, Roger told Brown him he had the "best girl singer to ever come to Nashville". Tony Brown said he'd give Roger 30 seconds to sell him, and he quickly played the tape of Patty singing "I Did". Brown listened to the entire five-song tape, and asked Roger to leave it with him so he could play it for some other execs and get back to him. Roger refused and told Brown that he wanted a commitment that day, and if he didn't want her on MCA, he knew another label that did.

With Roger Ramey waiting in his office, Brown took the tape to Jimmy Bowen, President of MCA Nashville at the time. Hearing the tape, Bowen wasn't impressed with Loveless, but told Brown to go ahead and sign her, but only to a short-term, singles-only recording contact.^[5]

MCA years (1985–1992)[link]

Tony Brown brought in one of his top producers, Emory Gordy, Jr., to help develop Loveless for MCA. Together, they produced a series of songs for Loveless, and all of them were released to radio stations with varying degrees of success. MCA released her first single, "Lonely Days, Lonely Nights" on December 7, 1985, charting on the Billboard Hot Country Songs chart for 8 weeks, reaching #46 on January 25, 1986.^[10]

Loveless' second single, "I Did", was released in April 1986. The song had gone out with releases from four other MCA singers, all of whom had album contracts. Shortly after its release, Roger Bowen asked Loveless to come into his office where he explained to her that he wanted to pull the song from radio because it was succeeding too well. "I have to be fair to the other artists". In return, he would give Loveless an album deal and she could release "I Did" as a single from her first album. This gave birth to the self-titled Patty Loveless album, being initially released on October 1, 1986 in a promotional form, with a full release on February 21, 1987.^[10] Several other singles, "Wicked Ways" and "After All", were released from that album, which again, did not do well on the charts but garnered sufficient airplay that Tony Brown decided to sign Loveless to a long-term recording contract.^[5]

It was her second album, If My Heart Had Windows, released on January 25, 1988, was the one that got Loveless noticed in the country music world. "If My Heart Had Windows" and a Steve Earle song, "A Little Bit in Love", both of which reached the country music top 10.^[10] Also, in 1988 Loveless was invited to join the Grand Ole Opry, which put her firmly in Nashville to stay. The critics praised Loveless' first two albums, but they didn't sell all that well. On the road, Loveless was the opening act for the top MCA artists, such as George Jones, Reba McEntire and George Strait, which had people coming early to the shows to hear her sing. However, her concert popularity did not translate into album sales for her label.^[5]

For Loveless' third album Honky Tonk Angel, Tony Brown took over as sole producer. Brown used his shrewd commercial instincts by releasing a series of upbeat, up-tempo singles from the album, one after another. With five tracks from the album charting in the Billboard Top Ten Country Singles, including two at #1, it served as the breakthrough album for Loveless. The album itself was Loveless' highest charting at #7 on the Country Albums category. The two #1 singles were "Chains" and "Timber, I'm Falling In Love". Loveless also did a cover of the Lone Justice song, "Don't Toss Us Away", which featured Rodney Crowell on backing vocals. The song charted at #5. Famed songwriter Kostas had a major role by writing three of the album's tunes, including "Timber, I'm Falling in Love" and "The Lonely Side of Love", which peaked at #6.^[5][10]

In February, 1989 Loveless and her producer, Emory Gordy, Jr. secretly married in Gatlinburg, Tennessee. For a year and a half afterward, they publicly hid the fact that they were married, in large part because Loveless didn't want to hurt her former husband, Terry Lovelace, who still loved his former wife and hoped to rejoin her.^[5][11]

While at MCA, Loveless released two more albums, On Down the Line in 1990 and Up Against My Heart in 1991, scoring hits with songs such as "I'm That Kind of Girl"; "Hurt Me Bad (In a Real Good Way)", and "Jealous Bone". She toured endlessly and performed on television frequently.

Although MCA had given her stardom, there was the belief (rightly or wrongly) that the record label did not promote her albums well. Both Loveless and her husband believed that her career was just not taking off the way they believed it would if she had the same level of promotion as Reba McEntire, Trisha Yearwood and Wynonna. Changes in her band, also replacing her brother Roger as her manager did not improve matters. The fact remained that the other female singers on MCA were selling millions of records, while Loveless, with a gold record for Honky Tonk Angel, sold less than half of that with her two follow-up albums.

Larry Fitzgerald, her new manager believed a major change was in order. At the end of 1992, Fitzgerald met with Tony Brown to try to get Loveless out of her MCA contract. He worked out an agreement with MCA that Loveless could leave the label, but retained an option to record with other MCA artists on the MCA Label. Quickly, Fitzgerald arranged a meeting with Roy Wunsch, the head of Sony Nashville. Their Epic label was looking for a "name" female singer and worked out a contract for Loveless to record for Sony under their Epic label.^[5]

Throat surgery and a new voice[link]

With the new recording contract, Loveless headed into the recording studio to record new material for Epic. In the studio, her producer (Gordy) noticed that her voice was not as strong as it had been when she last recorded two years previously. The fact was that beginning as far back as 1990, Loveless felt some pain in her throat when singing, and when she saw a doctor, he noticed a red spot on her vocal cords. By 1992, Loveless was on a regimen of steroid tablets and cortisone to prop up her voice.^[12]

Despite the voice problem, Loveless had booked a fall 1992 tour. Also she had been invited to appear on a CBS television special about "Women In Country". The day before leaving on the tour she asked her manager to accompany her to her throat doctor's office. In the office, her doctor compared her 1990 results versus what he saw during the exam. Her vocal cords had developed an enlarged blood vessel that looked like a varicose vein. The juxtaposition was dramatic. If not treated, it could end her career and there was no guarantee that surgery could correct the problem.

Although Loveless went ahead and sang in the television special, her manager canceled all of her tour dates for the rest of 1992. On October 21, Loveless had corrective throat surgery. For the next nine weeks, she could not sing or talk. Her husband, in order to communicate with her, attempted to teach Loveless Morse Code, as well as using pen and paper with yellow Post-It notes.^[5][12] After this her interest in Amateur Radio developed and she was eventually licensed with the callsign KD4WUJ,^[13] although her license currently shows as canceled.^[14]

On her 36th birthday, January 4, 1993, Loveless re-entered her professional life by performing at the Grand Ole Opry. She was fully recovered, although her voice was changed by the surgery. It had a deeper, fuller quality which enhanced her career over the following years.^[5]

Epic Records years (1993–2005)[link]

Going back to work in the studio, Loveless and Gordy re-recorded all the material they had worked on the previous fall. The changed voice was stronger than what it was previously and a different Patty Loveless recorded her first album for Epic, Only What I Feel. The album was released in April and was promoted strongly and heavily by Epic. Loveless' #1 single "Blame It On Your Heart" firmly put her back into the spotlight. The release of Only What I Feel gave Loveless two CMA nominations for Single of the Year and Video of the Year for "How Can I Help You Say Goodbye". Some critics said that this album with Epic was her personal best.

In 1994, Loveless contributed the song "When I Reach the Place I’m Going" to the AIDS benefit album Red Hot + Country produced by the Red Hot Organization.

Perhaps her crowning achievement was that album's follow-up, When Fallen Angels Fly. It won the Country Music Association's Album of the Year award and gave her four Top 10 singles. She followed it up with The Trouble with the Truth in 1996 which gave her Female Vocalist of the Year awards from both the Academy of Country Music and the Country Music Association.

Although she continued to record for Epic throughout the 1990s and into the early 2000s, her commercial momentum slowed down, as neotraditionalist artists like Loveless were eclipsed on country radio by flashier, trendier young performers like Shania Twain and Faith Hill; none of the singles released from her 1997 album Long Stretch of Lonesome or 2000's Strong Heart reached the top ten. (The albums themselves continued to do well, however, with Long Stretch reaching # 9, and Strong Heart peaking at #13 on the country albums charts.)

In an effort to control her own destiny, rather than be controlled by country radio, Loveless made an abrupt move away from commercial, country/pop and made a stone-cold bluegrass album in 2001. Mountain Soul was released to numerous critical accolades and sold decently despite a lack of radio support. She used the same bluegrass approach on a Christmas album, Bluegrass & White Snow: A Mountain Christmas, in 2002. On Your Way Home, a return to more commercial oriented country, was released in 2003 to critical acclaim. Though she has not scored a top-forty country single since "On Your Way Home" reached # 29 in 2004, Loveless' albums still do well, usually charting in the country albums top forty, despite the fact that she no longer has the support of mainstream country radio or a major label.

In 2005 she released Dreamin' My Dreams. While critical reception was good, it did not fare well commercially. The album debuted and peaked at number 29 on Billboard's country album chart while no song from the album made the singles chart. This was the last album Loveless recorded for Epic Records before the label closed its Nashville division in 2005 and released Loveless from her recording contract.

Recent endeavors[link]

After her release from Sony Nashville, in 2006 Loveless sang a duet with Bob Seger on his Face the Promise album, also collaborating with Solomon Burke on his Nashville album and performing a duet, "Out Of My Mind", with Vince Gill on his album These Days. This was their first recorded duet since "My Kind of Woman, My Kind of Man", which they recorded in 1998.

She took a two-year sabbatical from touring in 2006 and 2007 to heal from the loss of her mother & mother-in-law and enjoy home life with husband Emory Gordy, Jr., though she & Gordy performed several times at the Grand Ole Opry and did a couple of guest appearances at other shows.

Returning to the studio in 2008, Loveless appeared on a track on George Strait's Troubadour album, as well as a track on Jimmy Wayne's Do You Believe Me Now. Later in 2008, Loveless signed a recording contract with Saguaro Road Records.,^[15] and recorded a Tribute album, Sleepless Nights, which was released on September 9.^[15] Sleepless Nights received a Grammy Award nomination for Best Country Album.

Patty's second recording for Saguaro Road, Mountain Soul II, was released on September 29, 2009. Mountain Soul was originally released in 2001 by Epic.

Loveless resumed touring in September 2008, and continued touring through 2010, though breaking from touring in 2011.^[16]

Loveless was also a judge for the 6th annual Independent Music Awards to support independent artists' careers.^[17]

Loveless was inducted into The Kentucky Music Hall of Fame on April 7, 2011.^[18]

Discography[link]

Awards[link]

References[link]