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argument to the effect of obliterating the hypothesis of genuine faith would err on the side
of "academic disbelief."} In any case, the step from the secular "good" 10 the Christian
"happy death" was nol a wide one.
The "good wake" hardly lost ground to religion or modernity. In line with Aries's
analysis of contemporary American society the modern way of death in Newfoundland
keeps strong ties with "lhy death." This "semi-open" attitude towards death shows the
province following in the steps of American rather British society, but closer Slillto its own
pas!. The local funeral industry admits to resisting some of the commercial pressures of the
mainland under the "traditional" demands of its own market. Locally, the "wake" remains
the gravity centre of the ritual. This solemn event motivates the careful "beautification" of
the deceased. However, if this public display of the coffined person helps the realities of
death "sink in" IOwards the acknowledgment of death ("separation"), the mourners'
affection discreetly "slips in" the private meaning that "we are staying together." Other
synchronic traditions, such as witness belief, cemetery customs and the death press, reveal
thatlhe old traditional idea that the dead linger among the living until their final "rest" has
evolved towards the wish that dear ones never die, in accordance wilh the "romantic" wish
for communication with them. Thus "gcxxi death" in ewfoundland, from the earliest 10
the most recent worldviews, remains within the sphere ofdignity, respect, family cohesion
and social celebration. The resilience of these values over time and change suggests their
lasting significance to ewfoundlanders.
The local singing repertoire, in its riches and diversity, on the other hand, epitomizes
"hard dC:lIh," while combining "traditional" and "romantic" de