The American Way of Death Revisited - Jessica Mitford [133]
There is a semifictional character, who often crops up in lawyers’ talk, known as the “man of ordinary prudence.” He is a person of common sense, able to look at transactions with a normal degree of sophistication, to put a reasonable interpretation on evidence, to apply rational standards to all sorts of situations. He has, down the ages, often given the undertakers trouble; but never, it would seem, so much trouble as he is giving them in America today. He is, in fact, their worst enemy.
It is he who grins out at the funeral men from the pages of magazines, frowns at them from the probate bench, speaks harshly of them from the pulpit or from the autopsy room. It is he who writes nasty letters to the newspapers about them, and derides them in private conversation. The burden of his criticism has changed little over the years. He thinks showy funerals are in bad taste and are a waste of money. He thinks some undertakers take advantage of the grief-stricken for financial gain. He thinks the poor and uneducated are especially vulnerable to this form of exploitation when a member of the family dies. Lately, he has begun to think that there are important uses to which a dead body could be put for the benefit of the living—medical research, eye banks, tissue banks, and the like. More significant, he is taking some practical measures to provide a rational alternative to the American way of death. Over the years, funeral societies (or memorial associations) have been established in the United States and Canada, devoted to the principle of “simple, dignified funerals at a reasonable cost.”
This is, from the undertaker’s point of view, a particularly vile form of sedition. the National Funeral Service Journal (April 1961) denounced funeral society advocates as “the burial beatniks of contemporary America … far more dangerous than the average funeral director realizes, for they are fanatics; they are the paraders for human rights, the picketers of meetings and institutions that displease them, the shouters and hecklers and demonstrators for any number of causes.” Whether the mild-mannered clergymen, professors, and social workers who form the backbone of the funeral societies would recognize themselves in this word picture is uncertain, but it is a fairly typical funeral trade reaction to any suggested deviation from their established procedures.
The funeral society people were not the first critics of American funeral practices, nor are they indeed the harshest; they were merely the first to think in terms of an organization through which an alternative to the “standard funeral” might be made available to the public. It is the organizational aspect that terrifies the undertakers, and that gives rise to purple passages in the trade press:
An atomic attack on our Christian funeral customs …
… hang over our heads like the fabled sword of Damocles.
The Memorial Associations are like all the other selfish interest groups that infest the American way of life like so many weasels sucking away at the life blood of our basic economy.
Those who seek to destroy the very foundation of the American funeral program are making headway.
What do we do about this menace? How do we fight it?
It poses a threat to religion itself.
Those who promote it are in the same class with the demagogue, fadist, and do-gooder who from time to time in history has jumped on his horse and ridden off in different directions.
Some telling blows have been struck directly at the heart of funeral service recently. So far we have been able to roll with the punch. But we must come back championing our heritage. We cannot throw in the towel or fight the way the enemy wants us to. To compromise or do what the opposition does is to lose forever the finest funeral standards in the world.
The very