Funerary Practices Research Articles

Research on Dunhuang Burial Practices: “One and Diverse”: Dunhuang Murals in Gansu as an Example

As an important junction on the ancient Silk Road in China, Dunhuang's historical remains reflect the social order, social life, and social values of that time. To study the funeral customs and concepts in ancient Dunhuang, this paper analyzed the funeral customs by examining Dunhuang murals and a substantial amount of literature searching related essays online. In particular, the text compares and relates the funeral practices of ethnic minorities and the Han Chinese. It is found that the evolution of funeral customs in Dunhuang reflects the characteristics of the concept of all-in-one pluralism, representing a unified approach to diversity and inclusion. In this region of Dunhuang, the funeral customs observed include not only those derived from Taoism and Confucianism, which were the dominant religious traditions among the Han Chinese, but also those derived from Zoroastrianism, which was practiced by the ethnic minorities, as well as from exotic forms of Buddhism. This means that different regions and religions constantly fused and were absorbed into one another in Dunhuang, eventually becoming part of the excellent traditional Chinese culture. This demonstrates that different cultures can exist within a given practice, not only without mutual exclusion but also by displaying different characteristics.

Heterotopic and Funerary Spaces: Martin McDonagh’s A Skull in Connemara

Traditionally, the west of Ireland has been framed more often than not as a potential pastoral space, one of refuge, sanctuary and belonging, as well as a place where individuals can reflect, mature and heal. Pastoral spaces are also ones of grief, where death is accommodated and eulogized (See Gifford 7-8). Pastoral is often aligned with an utopian trope. Michel Foucault’s ideas on heterotopic spaces offer a very apposite addition to discussions on the pastoral and they also link in with the notion of funerary practices, allowing one to interlink the transcendent, and its opposite, the sanctified and the de-sanctified, the notionally sociologically real and the imaginary. Writing in 1967, Foucault speaks of the fact that “contemporary space is perhaps still not entirely de-sanctified (apparently unlike time, it would seem, which was detached from the sacred in the nineteenth century)” and that oppositions between “family space and social space, between cultural space and useful space, between the space of leisure and that of work” . . . remain inviolable,” as that inviolability is still “nurtured by the hidden presence of the sacred” (23). While pastoral spaces notionally can be some of the better examples of idyllic sanctified spaces, that sense of “inviolable” divisions seems to no longer stand in relation to McDonagh, as he is both evoking but also disputing that “hidden sense of the sacred” in A Skull in Connemara (1997).

APPLICATION OF MICROBIOMORPHIC AND TOTAL PHOSPHORUS ANALYSES TO THE ARCHAEOLOGICAL STUDY OF THE SREDNY ZELENCHUK TEMPLE, NIZHNY ARKHYZ HILLFORT

The article presents the results of the first geoarchaeological study of the materials of Christian burials identified in the interior of the Middle Zelenchuk temple of the 10th century in the Nizhne-Arkhyz ancient settlement (Republic of Karachay-Cherkessia). The results of microbiomorphic (phytolith) and total phosphorus content analyses allowed us to reveal previously unknown features of the funeral rites of the multicultural and multi-ethnic Christian population of one of the largest cities of the North Caucasus in the Middle Ages. The differences in funerary practices between the 11th and 13th centuries became evident when studying even a small group of funerary complexes in which people of the same social group – representatives of the social elite of Western Alania – were buried. The geoarchaeological study showed an abundance of plant and animal organic matter in the burials. The complex analysis of archaeological materials and data obtained during the microbiomorphic study allowed us to conclude that members of the urban Christian community had several burial traditions: in stone boxes (tombs), in wooden frames, and a mixed ritual when a wooden structure was placed in a stone box. The presence of wooden bark particles in the burials seems to be related not so much to the material from which the burial structures were made as to the presence in the graves of bark or bast objects (bast caskets or boxes, birch bark amulets, toys, etc.). The tradition known from pagan Alanian burials of placing the head of the deceased on a “stone cushion” (more typical for male burials) was preserved in early Christian burials. In one of the four women’s graves studied, the analysis showed the presence of a “hay pillow.” Probably, before the burial, a ritual of washing the deceased was performed, as evidenced by the presence of diatoms and sponge spicules in the samples.

ALTAI IN THE PRE-TURKIC PERIOD: HISTORICAL FATE OF THE NOMADS OF THE DYALYAN TRADITION OF RITUAL PRACTICE

The article presents the study of the Dyalyan tradition of ritual practice characteristic of one of the groups of the Bulan-Koby archaeological culture of Altai in the last quarter of the 1st millennium BC – the first half of the 1st millennium AD. The key features of this tradition are identified, the most significant of which is the burial of an individual oriented to the western sector of the horizon, accompanied by a horse laid “above” or “at the feet” of the buried individual. 45 similar burials localized in the northern and central Altai have been excavated to date. These burials demonstrate the features of the formation and evolution of the Dyalyan tradition throughout the entire period of the existence of the Bulan-Koby culture. This group of the population had the greatest importance in the pre-Turkic period (second half of the 4th – first half of the 5th centuries AD). New materials from the excavations of the Choburak-I necropolis, one of the demonstrative objects of which is published and analyzed in the article, confirm that in the nomads of Dyalyan tradition were representatives of the local elite in the Northern Altai. This is evidenced by the composition of the accompanying inventory from the studied burials which included advanced models of weapons and defensive armament, equipment for a person and a riding horse. The possibilities of reconstructing the historical fate of the Dyalyan tradition bearers are presented. It should be stressed that the characteristic features of the rite were not continued in the funeral practice of the early medieval Turks. The available rather fragmentary materials make it possible to outline the western direction of the migrations of the “Dyalyans” (probably as part of the Rouran community), as well as to make an assumption about their participation in the formation of certain population groups of the Srostki culture of the Forest-Steppe Altai.

Eternal Politics: Life and Death in the Evangelical Community

This study explores how evangelical communities in Latin America understand and structure the concepts of life and death, based on their interpretation of time and its impact on the construction of collective identities and communal memory. Through the analysis of funerary practices and rituals, the dual system of life and death under the evangelical prism is examined, highlighting the crucial role of death not only as a bio-logical event but as an act loaded with political and social meaning. The importance of rituals and ceremonies in shaping collective memory, as well as in defining community identity in contrast to other Christian denominations and in the broader public sphere, is emphasized. The paper reveals how these communities use their understanding of life and death to establish a "grand narrative" that strengthens their internal cohesion and outlines their symbolic boundaries, while addressing their insertion and participation in the broader society.

An Investigation into Green Influence on Materials and Mechanism of Water Cremation: Perspective Vision

Abstract: Water cremation is an ecologically sustainable burial option that uses 10% of the carbon footprint and 85% less energy than flame-based cremation. Water cremation does not emit as many toxic compounds, bacteria, and gases into the atmosphere as flames cremation. It employs fewer toxic chemicals than embalming fluids required for an earthen burial. Flame-based cremation may emit up to 150 pounds of carbon dioxide into the atmosphere, which has a substantial impact on the environment. As more individuals become aware of the negative consequences of traditional funeral practices, the popularity of green funerals grows. As more states adopt this affordable and environmentally responsible alternative, water cremation will only grow in popularity. It's an especially fitting way to remember exceptional loved ones who dedicated their lives to leading sustainable lifestyles. In a green cremation, the remains of the deceased individual are preserved. These are converted to ash and can be scattered, commemorated, or kept in an urn after being placed in a cremulator. Approximately 32% more ashes are produced by water cremation than by fire cremation. While water cremation produces a consistently white powder with a finer texture, conventional cremation produces a coarse, grayish-white hue. This might be useful if your family decides to disperse your loved one's ashes for memorial mementos or ash-scattering rituals among other family members.

Syncretism and Cultural Resilience: The Coexistence and Evolution of Traditional Itolimin and Christian Burial Practices in Esanland, Nigeria

Purpose of the Study: This research aims to uncover how traditional second burial rites coexist with and have adapted to Christian funeral norms, reflecting the socio-religious negotiation in a postcolonial context. Methodology: Employing a qualitative ethnographic approach, the study gathered data through semi-structured interviews with local chiefs, elders, and adults, alongside observations and an extensive review of related literature. Participants were selected based on their deep knowledge of Esan customs and involvement in the Itolimin practice. Main Findings: The study revealed that Itolimin, while embracing certain Christian elements, remains a vital cultural practice that reinforces the community's moral and social order. The rite's evolution showcases the Esan people's ability to blend traditional and Christian values, thereby preserving their cultural identity amidst religious changes. This syncretism illustrates the community's broader cultural resilience and adaptation approach in a rapidly changing religious landscape. Applications of this Study: Insights from this study apply to the broader discourse on funeral practices in postcolonial societies, providing a framework for cultural preservation amidst religious transformation. It is relevant for policymakers and public health officials regarding community health and burial practices. The findings also offer a basis for developing contextual theological education that respects indigenous beliefs within Christian teachings. Novelty/Originality: This study provides a unique contribution to the understanding of funeral rituals within African postcolonial societies by documenting the living tradition of Itolimin. It highlights how syncretism acts as a dynamic cultural force, shaping the way communities like the Esan negotiate identity and religious practice in a contemporary Christian-dominated context.

AMALAN PENGEBUMIAN MASYARAKAT MELAYU ISLAM DI SARAWAK: PERBANDINGAN BUDAYA DAN HUKUM SYARAK

Communities in Sarawak consist of various ethnicities and races. Intermarriage among the different communities have resulted in the proliferation of customs, encouraging a diversity of cultures and traditions that may result in the combination of customs with Islamic law. Although there are various efforts made by the local religious institutions, there exist a mixture of cultural practices and traditions with Islamic law among the Muslim community in Malaysia. This mixture may introduce new practices that may not be in accordance to what is stated in Islamic law. Hence, it is important to distinguish practices that were derived from custom, culture and tradition against what is based on Islamic law. The objective of this study is to distinguish the Islamic practices involved in the burial process of Muslims in Sarawak. This study was conducted by segregating the practices required by religion and the practices adapted from customs, culture and traditions of the local community. This study uses an ethnographic approach that includes literature review, field research such as observations in cemeteries around Kuching and Samarahan, as well as interviews with religious groups and volunteers that participate in the burial process, and the general public. It was found that the burial process of the Malay Muslim community of Sarawak mixes cultural practices with Islamic law. Some improvement are suggested so that Muslim funeral practices can be aligned in accordance to the laws set by Islam.

Bridlington Boulevard Revisited: New Insights into Pit and Post-hole Cremations in Neolithic Britain

The majority of excavated human remains from Neolithic Britain emanate from monumental sites. However, it is increasingly recognized that multiple funerary practices are often attested within these monuments, and that diverse treatment of the dead is evident contemporaneously at non-monumental sites. In this paper, we highlight such variation in non-monumental funerary practices in Neolithic Britain (c. 4000–2500 bc) through the biographical study of an assemblage from a large post-hole at Bridlington Boulevard, Yorkshire. Through osteological and taphonomic analysis of the human bones and technological and microwear analysis of the accompanying axehead, we infer complex funerary processes, with the expediently manufactured axehead potentially featuring in the funerary rites and subsequent post-raising before being deposited in the feature. Bridlington Boulevard represents one element of a varied funerary complex—cremations in pits and post-holes—at a time when most individuals were not deposited in monuments, or indeed were not deposited at all. Compiling these non-monumental cremations across Britain causes us to look beyond categorizing these assemblages as funerary contexts, and instead suggests important cosmological associations and forces were brought together in pit and post-and-human cremation deposits.

Water and the Afterlife – Water-related Resources in the Burial Construction of the Nordic Bronze Age

The waterscape, including the sea, rivers, and lakes, was highly important to communities living during the Nordic Early Bronze Age (1800/1700–1100 bc). Waterways acted as highways that facilitated journeys, trade, and warfare, enabling maritime warriors and others to distinguish themselves. This is reflected in the maritime location of rock art and important Early Bronze Age burials, which have been used to reconstruct the Nordic Bronze Age cosmology. This centres on the journey of the sun across the sky during the day, and the underworld during night. This article analyses the use of water-related resources, such as seaweed, petrified organics, beach pebbles, and molluscs, in the construction of burials, which has received little attention despite renewed interest in the maritime seascape. The data demonstrate that local communities used different resources, indicating that a common belief system was realised in local differences. These marine materials were collected from the beach, which can be conceptualised as the liminal zone between the land of the living and the sea of the dead. It is suggested that these materials, in line with other funerary practices, helped to guide the recently deceased into the afterlife in the sea.

Patrilocality at the Beginning of Farming? An Isotopic Approach from SE Moravia

This research combines Strontium (87Sr/86Sr) and Oxygen (δ18O) isotope analysis to challenge the prevailing interpretation of patrilocal exogamic practices among eastern European Early Neolithic Linearbandkeramik (LBK) communities. Patrilocality has been considered the key factor influencing the mobility patterns of central Europe’s first farmers (c. 5500–4900 cal. BC), especially in the south-eastern Moravian region (Czech Republic). Focusing our attention on both male and female tooth enamel samples from cemeteries, settlement graves and small clusters of graves, this paper reassesses the correlation between mobility, biological sex, and funerary practices. This task is accomplished by establishing a new isotopic footprint using new 87Sr/86Sr data, as well as significantly increasing the number of sampled individuals for 87Sr/86Sr and δ18O. The outcome of this research contributes to a better understanding of the mobility patterns among early farmers in central Europe, challenging existing theories and providing new insights into their social and cultural dynamics.

THE CREMATION OF CORPSES IN THE CURRENT CANON CODIFICATION AND ITS PASTORALITY

This article, The Cremation of Corpses in the Current Canonical Codification and Its Pastoral Care: A Study Based on § 3 of Canon 1176 of the 1983 Code of Canon Law, derived from a master's thesis in Canon Law, is a detailed study on the acceptance of cremation within the context of the Catholic Church, marking a significant evolution from traditional burial norms. Employing a bibliographic research methodology, the article analyzes a wide range of sources, including books, scientific articles, and official Church documents, to outline a historical, theological, and legal panorama on the subject. The research highlights the transformation in the perception of death and funeral practices over time, examining the development of ecclesiastical norms from the initial prohibition of cremation in the 1917 Code to its conditional acceptance in subsequent legislations, culminating in the 2016 instruction Ad resurgendum cum Christo. This evolution reflects an adaptive response to social and cultural changes, maintaining consistency with the principles of the Christian faith. The historical and legal understanding of cremation in light of Vatican II provides a clearer and truer comprehension of funerals and cremation in the canonical and pastoral context of the Church. Finally, the article emphasizes the importance of pastoral care in funerals, highlighting cremation as a viable option that, while not preferred, is permitted as long as it does not oppose the doctrine of resurrection, reiterating the message of hope in eternal life.

The Seductive Argumentation of the Adulterous Woman in Prov 7:16–17

The Book of Proverbs abounds in characteristic and often very ambivalent vocabulary. Ambiguity of symbolism can also be found in smaller thematic units, a particular example being the passage of Prov 7:16–17, in which a strange, adulterous woman encourages a young man to engage in fornication. The terms used in the text for the bed and its decoration also referred to funerary practices. Myrrh was known as an aphrodisiac, but was also associated with funeral rites. When mixed with aloe and cinnamon, it made an ointment used to anoint the bodies of the dead, among other things. Cinnamon, the third ingredient in the perfume in Prov 7:17, was used to eliminate the odour of bodies at burial. The term used to refer to the bed was also used in the description of a burial site. A young man, tempted by a harlot woman to commit adultery, is actually being prepared for death (Prov 7:22–23.26–27).

Experiences of grief and mourning practices of Greek bereaved adults during the pandemic: A qualitative approach

This pilot study aims to explore the experiences of grief and mourning practices of bereaved adults during the pandemic. Eleven adults who have lost a loved one since March 2020 participated in a semi-structured interview exploring the experiences of grief and mourning. Data were analyzed through Thematic Analysis. Participants experienced contrasting psycho-emotional reactions to loss, and they highlighted the restriction of being physically present to the dying loved one as the hardest aspect of losing someone during COVID-19. Moreover, they identified challenging factors during the funeral practices: the small number of mourners during ceremonies, abstinence from hugging and touching each other as a form of consolation, and wearing masks, which further made the ceremony impersonal. Finally, the alteration of the paying respects process has contributed to the mourners’ experienced stress and sorrow. Findings are discussed per the current literature and recommendations based on cultural diversities are proposed.

Community, Place, and Identity in Middle Formative Coastal Ecuador: Human Burials at Salango, a Machalilla Phase Fishing Village

Abstract Thirty-one individuals buried at Salango, a Machalilla phase fishing village, constitute the only significant Middle Formative funerary assemblage so far recovered for the coast of Ecuador. Our description and discussion of the burials in the context of the nature, location, and history of the settlement and a comparison with preceding coastal Valdivia and contemporary highland Cotocollao funerary practices show that, although they represent a new general tradition, Machalilla burial rituals at Salango reflected specific social conditions and concern with community identity. In particular, the elaborate burial of an adult female not only points to the continuing authority of women in coastal Ecuadorian Formative communities but also expresses the spiritual and economic importance of the sea for Machalilla phase Salango.

Research on the Lacquered Channel Figurine Excavated from a Han Tomb in Tianhui

Abstract Apart from the seven medical treatises excavated from Laoguanshan Tomb M3, there were also medical artifacts: an iron mortar and pestle for medicine, remains of plants that seem to be medicine, and a tiny figurine decorated with red and white lacquered lines. In accordance with the Han period funerary practice of “serving the dead as serving the living” (shi si ru shi sheng 事死如事生), these funerary medical artifacts are likely related to the profession and daily life of the tomb’s occupier, in this case, very probably a medical official. This article introduces the lacquer figurine and the “channels” (jingmai 經脈) it illustrates in relation to roughly contemporaneous textual accounts of similar channels that have been excavated from tombs that were sealed in the Western Han (202 BCE–9 CE) period, as well as to accounts in the medical classics that were passed down and printed over one thousand years later than the date of the Laoguanshan tomb.

Non-masticatory striations on human teeth from the British Upper Palaeolithic to the Neolithic

Non-masticatory labial striations on human anterior teeth are a form of cultural dental wear well recorded throughout the Pleistocene, which has been interpreted as resulting from the use of the mouth as a ‘third hand’ when processing different materials during daily activities, such as cutting meat or working hides with stone tools. Non-masticatory scratches have also been reported on the buccal surface of molars and premolars, although at a far lower frequency compared to the anterior dentition. Previous studies observed an apparent decrease through time in the occurrence of non-masticatory scratches on human teeth, with labial striations appearing to be rare for the Neolithic compared to earlier periods. This study further tests this previously observed pattern through the analysis of over 900 human teeth from 20 sites across England and Wales dating from the Upper Palaeolithic, Mesolithic, and Neolithic, to discuss the distribution and aetiology of non-masticatory striations in the British archaeological record. To record and assess the micro-morphometric characteristics of these dental alterations, macroscopic and microscopic analytical techniques were used. Results show that non-masticatory labial striations are still found on Neolithic teeth, although at a decreased frequency when compared to hunter-gatherer (Upper Palaeolithic and Mesolithic) samples. This may be partly due to changes in diets and food processing methods, as well as types of processed materials and changes in manual handling arising from the inception of the Neolithic in Britain. The sample also includes Upper Palaeolithic, Mesolithic and Neolithic teeth with non-masticatory striations likely associated with funerary practices or cannibalistic treatment of cadavers. Analyses of these marks suggest that striations inflicted during the post-mortem cutting of cadavers from cannibalism or funerary practices differ in their location and micro-morphology, compared with non-masticatory striations produced during the life of an individual using the mouth as a ‘third hand’.

Grave communications: how an understanding of gravedigging practices informs post-medieval cemetery excavations and interpretations

SUMMARY: This paper examines the contemporary role of the gravedigger, their day-to-day working practices, and how these tasks can impact the archaeological record. The study was undertaken through conducting semi-structured interviews with 16 practising and recently retired gravediggers from in and around Bristol. These interviews revealed that gravediggers not only dig graves but also facilitate funerals, bury coffins, reopen graves for subsequent burials, exhume human remains and curate material culture both within the graves and around the grave plots. The gravediggers also perform important emotional labour in their interactions with the dead and with their families. This evidence demonstrates that gravediggers heavily impact the archaeological record in cemetery contexts and play an important part in the social organisation around funerary practices in the British Isles. Although this role has likely changed considerably over time, these interviews still demonstrate that present-day archaeologists must consider the role and impact of gravediggers when analysing post-medieval cemetery landscapes. In addition, this information can act as guidance for future archaeologists when excavating cemetery sites and churchyards.

Continuity and discontinuity of rituals: Covid-19 pandemic in Southern Africa

The onset of the SARS-CoV-2 virus in late 2019 gave way to the coronavirus (Covid-19) pandemic that changed the world. These changes impacted many spheres of ritualised social life, including burial, funerary and cultural rituals, and rites of passage. In this article, we focus on the reorganisation of life and the reimagining of rituals arising from the Covid-19 pandemic in relation to ancestral veneration in Cacadu and Queenstown (Eastern Cape, South Africa), burial practices amongst Basotho (Lesotho), state funerals in Lusaka (Zambia), funerary and mortuary practice generally in South Africa, and everyday cultural practices of care in Eldorado Park (Gauteng, South Africa). In these sites, lockdown regulations saw ritual, burial and funerary practices carried out in novel, uncanny ways that unsettled communal support systems and obligations. This included the slaughtering of animals, or lack thereof, and changes in customary mourning practices at both communal and state level. In extrapolating the above, this article relies on ethnographic data gathered by way of in-depth interviews, participant observation and auto-ethnography, to explore and discuss how the pandemic has changed and (re)shaped burial, ritual and funerary practices in Southern Africa.

A multi-proxy approach to reconstruct chronology, human mobility, and funerary practices at the Late Bronze-Early Iron Age urnfield of San Valentino (San Vito al Tagliamento, Italy).

The site of San Valentino in San Vito al Tagliamento is one of the main urnfield cemeteries in northeastern Italy. Archaeological excavations carried out in the seventies brought to light a cremation cemetery consisting of mainly urn graves with pottery and metal artefacts as grave goods. These materials suggest that the individuals buried in San Valentino were not an isolated local community but had intense contacts with other north-Adriatic communities, in particular with the neighbouring Veneto area, as suggested by the close similarity of the biconical vessels with those recovered in the graves of Este. This paper provides the first osteological study of a preserved sample of individuals buried at San Valentino and uses an innovative multi-proxy approach to refine the chronology of the site through radiocarbon dating of bone apatite, investigate human mobility using strontium isotopes on calcined human remains, and reconstruct the funerary practices by combining FTIR-ATR data with carbon and oxygen isotope ratios on cremated bones. The results date the cemetery to the end of the Late Bronze Age and the Early Iron Age, with a sporadic occupation in the fourth century BC. Strontium isotopes and concentrations show the analysed individuals buried at San Valentino were a local community that exploited nearby food resources. Interestingly, variations in cremation conditions were detected between San Valentino and the contemporary sites of Velzeke, Blicquy, Grand Bois, and Herstal, located in Belgium, by using FTIR-ATR and carbon and oxygen isotope data. This multi-proxy approach applied to the study of cremated human remains can open new research possibilities, being potentially extendable to the study of many pre- and proto-historic and historic communities that practised cremation.