A Late Holocene community burial area: Evidence of diverse mortuary practices in the Western Cape, South Africa.

Over several decades, human skeletal remains from at least twelve individuals (males, females, children and infants) were recovered from a small area (ca. 10 x 10 m) on the eastern shore of Table Bay, Cape Town, near the mouth of the Diep River where it empties into the sea. Two groups, each comprising four individuals, appear to have been buried in single graves. Unusually for this region, several skeletons were interred with large numbers of ostrich eggshell (OES) beads. In some cases, careful excavation enabled recovery of segments of beadwork. One collective burial held items including an ostrich egg-shell flask, a tortoise carapace bowl, a fragmentary bone point or linkshaft and various lithic artefacts. This group appears to have died together and been buried expediently. A mid-adult woman from this group sustained perimortem blunt-force trauma to her skull, very likely the cause of her death. This case adds to the developing picture of interpersonal violence associated with a period of subsistence intensification among late Holocene foragers. Radiocarbon dates obtained for nine skeletons may overlap but given the uncertainties associated with marine carbon input, we cannot constrain the date range more tightly than 1900-1340 calBP (at 2 sigma). The locale appears to have been used by a community as a burial ground, perhaps regularly for several generations, or on a single catastrophic occasion, or some combination thereof. The evidence documents regional and temporal variation in burial practices among late Holocene foragers of the south-western Cape.

Changing relationship between the dead and the living in Japanese prehistory.

The aim of this paper is to propose a new insight on the changing burial practice by regarding it as a part of the cognitive system for maintaining complex social relationships. Development of concentrated burials and their transformation in Japanese prehistory are examined to present a specific case of the changing relationship between the dead and the living to highlight the significance of the dead in sociocultural evolution. The essential feature of the burial practices observed at Jomon sites is the centrality of the dead and their continuous presence in the kinship system. The mortuary practices discussed in this paper represent a close relationship between the dead and the living in the non-hierarchical complex society, in which the dead were not detached from the society, but kept at its core, as a materialized reference of kin networks.This article is part of the theme issue 'Evolutionary thanatology: impacts of the dead on the living in humans and other animals'.

Identification of the earliest collagen- and plant-based coatings from Neolithic artefacts (Nahal Hemar cave, Israel).

Mortuary practices in human evolution record cognitive, social changes and technological innovations. The Neolithic Revolution in the Levant was a watershed in this domain that has long fascinated the archaeological community. Plaster modelled skulls are well known at Jericho and several other Neolithic sites, and in Nahal Hemar cave (Israel, ca. 8200 -7300 cal. BC) excavations yielded six unique human skulls covered with a black organic coating applied in a net pattern evoking a headdress. This small cave was used as storage for paraphernalia in the semi-arid area of the Judean desert and the dry conditions preserved other artefacts such as baskets coated with a similar dark substance. While previous analysis had revealed the presence of amino acids consistent with a collagen signature, in the present report, specific biomarkers were characterised using combined proteomic and lipid approaches. Basket samples yielded collagen and blood proteins of bovine origin (Bos genus) and a large sequence coverage of a plant protein charybdin (Charybdis genus). The skull residue samples were dominated by benzoate and cinnamate derivatives and triterpenes consistent with a styrax-type resin (Styrax officinalis), thus providing the earliest known evidence of an odoriferous plant resin used in combination with an animal product.

Symbolic bones and interethnic violence in a frontier zone, northwest Mexico, ca. 500-900 C.E.

Although extensive deposits of disarticulated, commingled human bones are common in the prehispanic Northern Frontier of Mesoamerica, detailed bioarchaeological analyses of them are not. To our knowledge, this article provides the first such analysis of bone from a full residential-ceremonial complex and evaluates multiple hypotheses about its significance, concluding that the bones actively represented interethnic violence as well as other relationships among persons living and dead. Description of these practices is important to the discussion of multiethnic societies because the frontier was a context where urbanism and complexity were emerging and groups with the potential to form multiethnic societies were interacting, possibly in the same ways that groups did before the formation of larger multiethnic city-states in the core of Mesoamerica.

Collective secondary cremation in a pit grave: a unique funerary context in Portuguese Chalcolithic burial practices.

Perdigões is a large site with a set of ditched enclosures located at Reguengos de Monsaraz, Alentejo, South Portugal. Recently at the central area of this site burnt human remains were found in a pit (#16). This structure had inside human remains, animal bones (namely pig, sheep or goat, cattle, dog, deer and rabbit), shards, ivory idols and arrowheads. All have been subjected to fire and later deposited in that pit, resulting in a secondary disposal of human bones. The recovered fragmented human bones (4845.18 g) correspond to a minimal number of 9 individuals: 6 adults and 3 sub-adults. The aim of this work is to document and interpret this funerary context based on the study of the recovered human remains. For that purpose, observations of all alterations due to fire, such as colour change and type of bone distortion, as well as anthropological data were collected. The data obtained suggest that these human remains were probably intentionally cremated, carefully collected and finally deposited in this pit. The cremation was conducted on probably complete corpses, some of them still fairly fresh and fleshed, as some bones presented thumbnail fractures. The collective cremation of the pit 16 represents an unprecedented funerary context for Portuguese, and Iberian Peninsula, Chalcolithic burial practices. Moreover, it is an example of the increasing diversity of mortuary practices of Chalcolithic human populations described in present Portuguese territory, as well as, in the Iberian Peninsula.

Death and the dead-house in Victorian asylums: necroscopy versus mourning at the Royal Edinburgh Asylum, C. 1832-1901.

This article examines the management and meaning of post-mortem examinations, and the spatial ordering of patients' death, dissection and burial at the Victorian asylum, referencing a range of institutional contexts and exploiting a case study of the Royal Edinburgh Asylum. The routinizing of dissection and the development of the dead-house from a more marginal asylum sector to a lynchpin of laboratory medicine is stressed. External and internal pressure to modernize pathological research facilities is assessed alongside governmental, public and professional critiques of variable necroscopy practices. This is contextualized against wider issues and attitudes surrounding consent and funereal rituals. Onus is placed on tendencies in anatomizing insanity towards the conversion of deceased lunatics--pauper lunatics especially--into mere pathological specimens. On the other hand, significant but compromised resistance on the part of a minority of practitioners, relatives and the wider public is also identified.

No place, new places: death and its rituals in urban Asia.

In many land-scarce Asian cities, planning agencies have sought to reduce space for the dead to release land for the living, encouraging conversion from burial to cremation over several decades. This has caused secular principles privileging efficient land use to conflict with symbolic values invested in burial spaces. Over time, not only has cremation become more accepted, even columbaria have become overcrowded, and new forms of burials (sea and woodland burials) have emerged. As burial methods change, so too do commemorative rituals, including new on-line and mobile phone rituals. This paper traces the ways in which physical spaces for the dead in several east Asian cities have diminished and changed over time, the growth of virtual space for them, the accompanying discourses that influence these dynamics and the new rituals that emerge concomitantly with the contraction of land space.

Trabalhadores da morte: dilemas éticos / Death workers: ethical dilemmas

Este artigo apresenta o serviço funerário do Município de São Paulo e relata a vivência do trabalho, pelos seus servidores deste estabelecimento, ao longo dos tempos e as diversas impressões percebidas junto aos familiares no momento da despedida de seus entes queridos

This article presents the funeral service of São Paulo and reports the experience of the work, its servers at this establishment, over time and the various impressions perceived with relatives at the time of parting from loved ones

Trabalhadores da morte – dilemas éticos / Death workers – ethical dilemmas

Este artigo apresenta o serviço funerário do Município de São Paulo e relata a vivência do trabalho, pelos seus servidores deste estabelecimento, ao longo dos tempos e as diversas impressões percebidas junto aos familiares no momento da despedida de seus entes queridos

This article presents the funeral service of São Paulo and reports the experience of the work, its servers at this establishment, over time and the various impressions perceived with relatives at the time of parting from loved ones

Imagining the absent dead: rituals of bereavement and the place of the war dead in German women's art during the First World War.

Drawing on women's visual responses to the First World War, this article examines female mourning in wartime Germany. The unprecedented death toll on the battlefronts, military burial practices and the physical distance from the remains of the war dead disrupted traditional rituals of bereavement, hindered closure and compounded women's grief on the home front. In response to these novel circumstances, a number of female artists used their images to reimagine funerary customs, overcome the separation from the fallen and express acute emotional distress. This article analyses three images produced during the conflict by the artists Katharina Heise, Martha Schrag and Sella Hasse, and places their work within the civilian experience of bereavement in war. By depicting the pain of loss, female artists contested the historical tradition of proud female mourning in German society and countered wartime codes of conduct that prohibited the public display of emotional pain in response to soldiers' deaths. As a largely overlooked body of sources, women's art adds to our understanding of the tensions in wartime cultures of mourning that emerged between 1914 and 1918.

Gardens of stone: searching for evidence of secularization and acceptance of death in grave inscriptions from 1900-2009.

From the magnificent to the mundane to the sublime, grave inscriptions serve as remembrances of the dead and provide concrete evidence of the thoughts and values of the day. In this study, 1,214 grave inscriptions (N = 1,214) dated 1900 to 2009 were examined for evidence of secularization and changes in attitude toward death. Using set criteria, the researchers categorized grave inscriptions in terms of language used (sacred/secular) and acceptance of death (acceptance/other). Binary logistic regression models revealed significantly more use of sacred language and significantly less acceptance of death over the past 110 years. Findings from these analyses suggest that: (a) secularization may not be as pervasive as thought, particularly with respect to death; and (b) as death has become increasingly medicalized and marginalized, society has grown less accepting of the finitude of life. These findings are further discussed in light of the continued evolution of death memorials.

"The last thing that tells our story": the Roodepoort West Cemetery, 1958-2008.

This article attempts to capture some of the complexity in the way that memory, meaning and agenda interact in the history of the cemetery of Roodepoort West. Roodepoort West was the 'old location' where Africans and others lived until 1955, after which a gradual process of removals took place until 1967, when it was finally destroyed. However, not everything was lost of the old location. The cemetery remained, after unrest caused by the proposed removal of the local cemetery during the late 1950s persuaded the authorities to leave it alone. More recently, the cemetery has played a part in land restitution, becoming both a site of tension and remembrance. This article explores the many meanings attached to the old cemetery, and funerals more broadly, over a period of time beginning from the 1950s to 2005. By looking at the history of funerals, and the cemetery, new insights and an alternative understanding of what it meant to live in an urban area in Apartheid South Africa can be gained.

The bones of the body politic: thoughts on the Savorgnan de Brazza Mausoleum.

This essay examines three examples of political treatment of the dead (specifically their bones) in the Republic of the Congo: the return of the remains of its capital's founder, Savorgnan de Brazza; the disappearance of the body of André Matswa, hailed by the people as their messianic 'saviour' guardian; and finally, the treatment of unidentified victims of the various armed conflicts that occurred during the years 1990­2002. These events can be analysed through the prism of two different historical perspectives: in terms of the moyenne durée, the treatment of Matswa's bones paved the way for the subsequent occurrences by creating a precedent; in the context of the 'present of history', the construction of a Brazza mausoleum is contemporaneous with official denial of the presence of human remains scattered across the capital city of Brazzaville as a result of armed conflicts. The comparative analysis of these historical configurations posits a set of circumstances whereby the bones become a symbolic buttress of the capital. The historical puzzle here is to understand how that which came together in claiming Matswa's bones becomes, in the context of democratization of the regime, an aesthetic sense of the 'beauty of death' as expressed by people when they see the shrine as their country's finest architectural accomplishment. Through the splendour of the monument, this aesthetic sense articulates the denial of the presence of the nameless dead.

Confessions of a Wannabe (American Folklore Society Presidential Invited Plenary Address, October 2009).

This paper is a written rendering of a plenary address delivered at the 2009 Annual Meeting of the American Folklore Society. Drawing on materials from his forthcoming book Confessions of a Wannabe, the author provides a personal account of the deeply emotional sense of responsibility, obligation, and reciprocity involved in long-term ethnographic research among Native American communities, particularly the Omaha and Pawnee tribes of Nebraska. The author details the ways in which personal relations with the people and communities he has observed have shaped his personal and professional life, and he calls into question the ideal of purportedly neutral or distanced ethnography. Details are provided of the author's experiences in converting his farm into an appropriate reburial site for repatriated Pawnee remains recovered under the aegis of the Native American Graves Repatriation and Protection Act (NAGPRA).

Samuel Hieron's "Worldling": a funeral sermon, 1618 and the controversy over eulogies.

After the Reformation, English clergymen debated the efficacy of funeral eulogies. Some believed they flattered the deceased and might be seen as prayers for the dead. Because the bereaved wanted to hear about the goodness of their beloved, most preachers gave eulogies, some in a generalized form for Godly imitation, not expressing the deceased's individuality. Samuel Hieron, a Puritan preacher, refused to give eulogies. In two that were printed, he used Biblical texts lauding the lives of Paul and Dorcas, making it possible for the grief-stricken to believe he was comparing the deceased to them. In the third, he used a text about a Worldling, angering the deceased's daughters, who believed he claimed their father had died a wicked man. Hieron prepared the sermon for publication to deny their charges but died before it appeared. His experience indicates parishioners expected to participate in decisions about how funeral services were conducted.