Oaxaca: El viaje al más allá / Oaxaca: A jornada para a vida após a morte / Oaxaca: The journey to the afterlife

La función del ajuar funerario para el viaje al más allá formaparte esencial de los ritos y rituales funerarios de Oaxaca.La ideología de la iglesia es que una vez que estas muerta,el alma va directa al cielo, al purgatorio o al infierno. Lospueblos indígenas de Oaxaca tienen una visión mucho máscompleja y matizada. La sombra, no el alma, sigue presente enestado liminal, observadora consciente. Hay pocos estudiossobre prácticas funerarias de rituales del ajuar funerario y lacosmovisión en regiones indígenas. El objetivo es describirprácticas funerarias en comunidades indígenas del sur deOaxaca y su sentido simbólico. Se realizaron entrevistasen profundidad con 73 personas mayores indígenas quiendescribieran los objetos enterrados, sus propósitos, el viajedurante la novena y el final, la Tierra de los Muertos. Elconocimiento de las creencias y prácticas representa unacercamiento a las estrategias cognitivas y emocionales de lascomunidades. Nos permite adentrarnos en el conocimiento yrespeto de su organización social y cosmovisión. La enseñanzay práctica no pueden ser adecuada sin una conciencia delas diversidades en las creencias sobre la muerte, el viaje almás allá y la Tierra de los Muertos.(AU)

The function of the funerary trousseau for the journey tothe afterlife is an essential part of the funerary rites andrituals of Oaxaca. The church’s ideology is that once dead,the soul goes straight to heaven, purgatory, or hell. Theindigenous peoples of Oaxaca have a much more complexand nuanced view. The shadow, not the soul, is still presentin a liminal state, a conscious observer. There are few studieson funerary practices, grave goods rituals and cosmovision in indigenous regions. The objective is to describe funeralpractices in indigenous communities in southern Oaxaca andtheir symbolic meaning. In-depth interviews were conductedwith 73 indigenous elderly people who described the buriedobjects, their purposes, the nine-day journey to the Landof the Dead. Knowledge of beliefs and practices representsan approach to the cognitive and emotional strategies ofcommunities. It allows us to delve into the knowledge andrespect of their social organization and worldview. Teachingand practice cannot be adequate without an awareness of thediversities in beliefs about death, the journey to the afterlifeand the Land of the Dead.(AU)

A função do enxoval funerário para a viagem ao além éparte essencial dos ritos e rituais funerários de Oaxaca. Aideologia da igreja é que, uma vez morto, sua alma vai diretopara o céu, purgatório ou inferno. Os povos indígenas deOaxaca têm uma visão muito mais complexa e matizada.A sombra, não a alma, ainda está presente em um estadoliminar, um observador consciente. Existem poucos estudossobre práticas funerárias, rituais funerários e visão de mundoem regiões indígenas. O objetivo é descrever as práticasfunerárias em comunidades indígenas do sul de Oaxaca eseu significado simbólico. Foram realizadas entrevistas emprofundidade com 73 idosos indígenas que descreveram osobjetos enterrados, suas finalidades, a jornada durante a nonae a última, a Terra dos Mortos. O conhecimento de crenças epráticas representa uma aproximação às estratégias cognitivase emocionais das comunidades. Permite-nos aprofundar noconhecimento e respeito de sua organização social e visãode mundo. O ensino e a prática não podem ser adequadossem a consciência das diversidades de crenças sobre a morte,a jornada para a vida após a morte e a Terra dos Mortos.(AU)

Post-death burial and funeral practices in rural Alberta.

BACKGROUND: Burial and funeral practices are important customary mortuary rituals, especially in rural areas as people are likely to have different values and interests than people who live in larger cities. However, little is known about rural post-death practices in Canada. AIMS: This review gathered information on funeral and burial practices in rural Alberta, a western Canadian province with a diverse rural population. METHODS: A literature review of community print sources, including obituaries and funeral home websites, was conducted for select representative rural communities. FINDINGS: This review found that cremations outnumber burials, and mortuary ceremonies more commonly occur in non-religious settings. Furthermore, personalised post-death rituals were identified as highly significant to rural people as they allow the dead to remain connected to their rural land, family and community. CONCLUSION: It is important to understand rural mortuary rituals to help prepare dying rural people and their families.

Deficit of skeletal remains belonging to infants and young children - but not at every cemetery!

A deficit of skeletal remains from infants and young children, especially those children in the first year of life, is often described in cemeteries and burial grounds for most time periods. Various reasons for this are proposed. The present study focuses on two Bronze Age cemeteries from northern Germany (Vechta and Uelsen), which illustrate that infant skeletal remains indeed remain preserved and is closely connected to funeral rites. In the Iron Age, the proportion of child burials in the cemeteries of Schleswig-Holstein clearly decreases compared to the Bronze Age, an observation that correlates with funerary practices, for example, different pyre temperatures as revealed in the proportion of primary carbon discolouration seen on cremated bone. Nevertheless, supposed deficits in child burials cannot simply be corrected for demographic evaluations, since the percentage of deceased children can fluctuate considerably and therefore general assumptions of a child mortality rate between 40 and 50% are invalid, as can be shown with various examples.

Biological samples taken from Native American Ancestors are human remains under NAGPRA.

In the United States, the Native American Graves Protection and Repatriation Act (NAGPRA) provides a specific framework for the disposition of Native American Ancestral remains within its purview. However, samples such as a bone fragment, tooth, or other biological tissue taken from the remains of these Ancestors have been treated by institutions and researchers as independent of the individual from whom they were removed and used in destructive research such as paleogenomic and other archaeometric analyses without consultation, consent, and collaboration from Native American communities; are not cared for in keeping with the current best practices for Indigenous Ancestors; and are not likely to be repatriated to their communities. Here, we demonstrate that any biological samples removed from Ancestors who are covered under NAGPRA must also be handled according to the stipulations defined for "human remains" within the legislation. As such, we are not proposing a change to existing legislation, but rather best practices, specific to the context of the United States and NAGPRA, relating to the use of and care for biological samples taken from Native American Ancestors.

Rules, Norms and Practices - A Comparative Study Exploring Disposal Practices and Facilities in Northern Europe.

We identify and analyse practices and management regimes around burial and handling of ashes across eight case study towns within six Northern European countries. We analyse management of cemeteries and crematoria gardens, majority practices and provision for minority communities, including various burial types, cremated remains, the re-use of graves, and costs for interments. Comparative data is drawn from analysis of national and local regulations, interviews with stakeholders, and observations at cemeteries and crematoria gardens. The findings show significant variation in national and local regulations and practices for burial and cremation particularly around the re-use of graves, handling of ashes and costs for grave space and cremation. We identify the opportunities and constraints of these variations in terms of accessibility, diversity and equality; and argue for national directions to avoid unequal treatment within nations. Furthermore, we stress the importance of a liberal and inclusive management of European cemeteries and crematoria gardens.

Exploring the Use of Virtual Funerals during the COVID-19 Pandemic: A Scoping Review.

The COVID-19 pandemic and physical distancing limitations have had a profound impact on funeral practices and associated grieving processes. The purpose of the present scoping review is to summarize the existing literature on the emerging use of virtual funerals. Five medical databases, five social science databases, and five grey literature databases were searched, identifying 1,351 titles and abstracts, of which 62 met inclusion criteria. Four themes, each with various subthemes emerged: (a) Impact of virtual funerals on coping with death; (b) Impact of the COVID-19 pandemic on the funeral industry; (c) Benefits and disadvantages of virtual funerals; and (d) Future implications for health and social work practitioners. Virtual funerals are an evolving resource for individuals, families, and communities to mourn in response to the interruptions to traditional grieving practices due to the COVID-19 pandemic.

So Much Life in Such a Short Time: An Exploration of Children's Obituaries.

As childhood death is considered nonnormative and outside of the life course, children may be memorialized differently than adults who have had an opportunity for fuller lives. As obituaries are cultural artifacts used to provide public documentation of personal legacies, this study sought to determine how children obituaries differ from traditional obituaries of those who have lived full lives. I content analyzed 63 children's obituaries to determine how they differ in intention and use of linguistic devices from what we know about traditional obituaries. Several key themes emerged in the obituary content - passions, religion and faith, children's role as siblings, their effect on those around them, and messages written directly to the deceased children. These children's obituaries read as tributes to the children's lives, rather than as resumes as traditional obituaries often do.

The Ravages of Enforced Disappearance: A Psychoanalytic Perspective of Traumatic Events and Encrypted Mourning.

In the context of violence and enforced disappearance in Mexico, the concept of mourning is recontextualized from a psychoanalytic perspective. Two themes of the psychoanalytic theory of mourning are considered: 1) the impossibility to confirm the death of the missing person and 2) the availability and purpose of symbolic resources (rites, community activities). The private and public aspects of mourning are reviewed in relation to the afflictions of the relatives of the missing. Without a body to mourn, the rites that are performed around the disappeared have a different function than funeral rites. Nuanced by repetition, these rites attempt to work through the traumatic loss. The role of search groups in working through the pain of loss is also explored. The notions of intrapsychic crypt and endocryptic identification are reviewed, to better understand the encrypted mourning -the particular state of prolonged grief- endured by the relatives of the disappeared.

Communist Funeral Reform in Central Europe (1948-1989): From Religious to Civil Funerals in Czechoslovakia and Hungary.

The authors examine funeral reform in the second half of the 20th century in Central and Eastern Europe via the historical comparative analysis approach. Examining the case studies of Czechoslovakia and Hungary, the article argues that although the newly-developed civil (socialist) funeral ceremonies in the two countries followed a similar pattern, in the Czech part of Czechoslovakia, civil funerals followed by cremation became the norm during the forty years of communist rule, whereas in Hungary they did not become the popularly accepted approach, in a similar way to the Slovak part of Czechoslovakia, where Roman Catholic funerals and inhumation remained dominant. The significant difference in the results of efforts toward reform was due principally to differing cultural histories, attitudes toward both religion and cremation and the availability of the infrastructure required for conducting civil funerals.

Limitations and potential of analyses of cremation remains - Anthropological analysis of bone remains from a Lusatian culture cremation cemetery in Paszowice (Lower Silesia, Poland).

The main aim of the study was to identify which components of the skeleton are best identifiable after cremation, because only few publications pay attention to the best-preserved bone structures in cremation burials. However, such knowledge offers potential for further analysis and methodology development. One of the most frequently and best-identifiable parts of the skeleton were fragments of vertebrae and long bones epiphyses. Similarly, well preserved are structures made of compact bone tissue, for instance, temporal bone pyramids considered as the hardest components of the mammalian skeleton. Analysed cremated human bones remains came from a Lusatian culture settlement burial site situated in Paszowice (Lower Silesia, Poland). The research has been carried out on material consisting of remains of at least 673 individuals found in 649 burial pits. Among them, 279 burials belonged to adults and 102 to children. It was possible to identify sex in the case of 25% of adult individuals - 40 males and 33 females. In the remaining cases, the attempts to determine the sex and age-at-death have failed. During the analysis some degenerative changes were noted. The analysed material also included 23 multiple burials, usually double and one triple. The study was also aimed at illustrating the elements of the funeral rite. The material excavated from 27 burials suggested that the remains had been retrieved from the pyre with particular care - in some of those urns, the arrangement of remains was modelled on the anatomical system of the human skeleton. The grade of combustion of most bones remains in the necropolis in Paszowice ranged from high to very high. In few cases in the grave were found burned animal remains.

[Caring for the patient to the end of life and beyond]. / Prendre soin du patient jusqu'au bout de la vie et au-delà.

The relationship with death has evolved. Funeral rites are becoming less common, while deaths in hospital are more frequent. This societal evolution has led the hospital and the nursing staff to have to adapt and organize themselves to better support patients at the end of life and their families.

Salorno-Dos de la Forca (Adige Valley, Northern Italy): A unique cremation site of the Late Bronze Age.

The archaeological site of Salorno-Dos de la Forca (Bozen, Alto Adige) provides one of the rarest and most significant documentations of cremated human remains preserved from an ancient cremation platform (ustrinum). The pyre area, located along the upper Adige valley, is dated to the Late Bronze Age (ca. 1150-950 BCE) and has yielded an unprecedented quantity of cremated human remains (about 63.5 kg), along with burnt animal bone fragments, shards of pottery, and other grave goods made in bronze and animal bone/antler. This study focuses on the bioanthropological analysis of the human remains and discusses the formation of the unusual burnt deposits at Salorno through comparisons with modern practices and protohistoric and contemporaneous archaeological deposits. The patterning of bone fragmentation and commingling was investigated using spatial data recorded during excavation which, along with the bioanthropological and archaeological data, are used to model and test two hypotheses: Salorno-Dos de la Forca would be the result of A) repeated primary cremations left in situ; or B) of residual material remaining after select elements were removed for internment in urns or burials to unknown depositional sites. By modelling bone weight and demographic data borrowed from regional affine contexts, the authors suggest that this cremation site may have been used over several generations by a small community-perhaps a local elite. With a quantity of human remains that exceeds that of any other coeval contexts interpreted as ustrina, Salorno may be the product of a complex series of rituals in which the human cremains did not receive individual burial, but were left in situ, in a collective/communal place of primary combustion, defining an area of repeated funeral ceremonies involving offerings and libations across a few generations. This would represent a new typological and functional category that adds to the variability of mortuary customs at the end of the Bronze Age in the Alpine are, at a time in which "globalising" social trends may have stimulated the definition of more private identities.

Immediate bereavement experiences when a parent of dependent children has died of cancer: Funeral directors' perspectives.

When a parent of dependent children dies, families are often unsure if and how children could be part of the immediate bereavement period. Children excluded can be more susceptive to negative outcomes. In-depth interviews explored funeral directors' (N = 23) experiences of providing a service to families in the immediate bereavement period, when a parent dies from cancer. Findings highlighted funeral directors can have an important role in guiding families through the distressing immediate bereavement period. Recommendations are discussed surrounding a pastoral role of the funeral director in the immediate bereavement period.

Ethics Trade-Off Between Hazards Prevention and the Safeguard of Death Dignity During COVID-19.

Urgent measures established to contain the transmission of COVID-19 and prevent biological hazards included very restrictive interventions on public Holy Masses and funerals. Italy banned any burial procedure and the decision particularly affected both catholic and islamic communities. The dignity of death and the religious competence as cultural competence during COVID-19 epidemic represent important aspects of the epidemic preparedness. This article provides relevant considerations about the topic from an ethical perspective.

A Relative Absence: Exploring Professional Experiences of Funerals Without Mourners.

When someone dies, it is usual for relatives to gather at a funeral to embody a collective act of eulogy for the deceased and stand against the finality of death. When someone who lived alone dies alone at home, it is not always possible to identify anyone to attend a funeral. In such cases, funeral professionals are required to perform the appropriate social rites in the absence of the confirmatory power of a society. Drawing on interviews with funeral professionals and ethnographic observations of funerals without mourners, we explore how professionals understand their roles in performing social rites against death when there is no one to participate in them. We consider the impact of attempting to make good a death generally perceived as bad, and we examine the significance of funerals as a social rite when the deceased is assumed to have forgone social relationships during their lifetime.

How do Funeral Practices Impact Bereaved Relatives' Mental Health, Grief and Bereavement? A Mixed Methods Review with Implications for COVID-19.

Those who are bereaved during the current COVID-19 pandemic are subject to restrictions on funeral sizes and practices. We conducted a rapid review synthesising the quantitative and qualitative evidence regarding the effect of funeral practices on bereaved relatives' mental health and bereavement outcomes. Searches of MEDLINE, PsycINFO, KSR Evidence, and COVID-related resources were conducted. 805 records were screened; 17 studies of variable quality were included. Current evidence regarding the effect of funeral practices on bereaved relatives' mental health and bereavement outcomes is inconclusive. Five observational studies found benefits from funeral participation while six did not. However, qualitative research provides additional insight: the benefit of after-death rituals including funerals depends on the ability of the bereaved to shape those rituals and say goodbye in a way which is meaningful for them. Findings highlight the important role of funeral officiants during the pandemic. Research is needed to better understand the experiences and sequalae of grief and bereavement during COVID-19.

"If you die a bad death, we give you a bad burial:" Mortuary practices and "bad death" among the Akan in Ghana.

This article describes features of bad deaths and their associated mortuary rituals among the Akan of Ghana. Data were obtained through semi-structured interviews with 30 Akan cultural experts. In Akan culture, bad deaths are associated with brief, perfunctory mortuary rituals. There is no washing, keeping of wake over the body, nor any presentation of grave goods, and no bidding of farewell to the decedent. Every effort is made to expunge the decedent from the memories of the lineage. Contravening prescribed customary rites for bad deaths is believed to cause disasters for the lineage, including recurrent bad deaths.

Rituais fúnebres na pandemia de COVID-19 e luto: possíveis reverberações / Funeral rites in the COVID-19 pandemic and grief: possible reverberations / Rituales funerarios en la pandemia de COVID-19 y dolor: posibles repercusiones

Objetivo: compreender a ausência de rituais fúnebres na pandemia de COVID-19 no processo de viver o luto das famílias brasileiras que perderam entes queridos por COVID-19. Método: pesquisa qualitativa documental realizada em três jornais disponibilizados online. Foram analisadas 67 reportagens, divididas em duas categorias; a primeira trata dos sofrimentos psicológicos derivados do isolamento social, como ansiedade, depressão, solidão e medo; e a segunda trata das diferentes manifestações do luto e o efeito psicológico das perdas em meio à pandemia. Resultado: a ritualização da morte é indissociável do processo de elaboração das perdas. A ausência de rituais fúnebres, aliada ao distanciamento social, repercute de forma desafiadora para a sociedade e para os profissionais da saúde mental. Estratégias não presenciais de demonstração de afeto e elaboração da perda podem amenizar o isolamento imposto pela pandemia. Conclusões e implicações para a prática: o processo de viver humano é repleto de ritos de passagem e a ritualística na morte-morrer se mostra necessária para a vivência da despedida, da certeza do distanciamento ocorrido entre entes e família. Implica em modos resolutivos de registro emocional, mental e mesmo físico da expressão pública de sofrimento do enlutado e do não esquecimento do Ser à morte. Impacta na prática assistencial para o acolhimento, orientação e elaboração das perdas para a manutenção de vida saudável das pessoas enlutadas, o que propõe argumentos teórico-reflexivos no cuidado em saúde mental e na guarida de pessoas enlutadas decorrentes da pandemia

Objective: to understand the absence of funeral rituals in the process of living the grief process of Brazilian families who lost loved ones by COVID-19. Method: this is a qualitative documental research carried out in three newspapers available online. Sixty-seven reports were analyzed, divided into two categories; the first deals with psychological suffering derived from social isolation, such as anxiety, depression, loneliness and fear; and the second deals with the different manifestations of grief and the psychological effect of losses amidst the pandemic. Result: the ritualization of death is inseparable from the process of elaboration of the losses. The absence of funeral rituals combined with social dictatorship can have a challenging impact on society and mental healthcare professionals. Non-presential strategies for showing affection and elaborating the loss can ease the isolation imposed by the pandemic. Conclusions and implications for practice: the human living process is full of rites of passage and death-dying rituals prove to be necessary for the experience of farewell, of the certainty of the distance between loved ones and family. It implies resolving modes of emotional, mental and even physical recording of the public expression of the griever's suffering and not forgetting the Being's to death. It impacts care practice for reception, guidance and elaboration of losses for the maintenance of a healthy life for grievers, which proposes theoretical-reflective arguments in mental healthcare and in the shelter of grievers resulting from the pandemic

Objetivo: comprender la ausencia de rituales funerarios en el proceso de dolor de las familias brasileñas que perdieron a sus seres queridos por COVID-19. Método: una investigación documental cualitativa realizada en tres periódicos disponibles en línea. Se analizaron 67 informes, divididos en dos categorías; el primero trata sobre el sufrimiento psicológico derivado del aislamiento social, como la ansiedad, la depresión, la soledad y el miedo; y el segundo trata de las diferentes manifestaciones del dolor y el efecto psicológico de las pérdidas en medio de la pandemia. Resultado: la ritualización de la muerte es inseparable del proceso de elaboración de las pérdidas. La ausencia de rituales funerarios combinada con la dictadura social puede tener un impacto desafiante en la sociedad y los profesionales de la salud mental. Las estrategias no presenciales para mostrar afecto y explicar la pérdida pueden aliviar el aislamiento impuesto por la pandemia. Conclusiones e implicaciones para la práctica: el proceso del vivir humano está lleno de ritos de paso y los rituales de la muerte-morir resultan necesarios para la experiencia de la despedida, de la certeza de la distancia entre los seres queridos y la familia. Implica resolver modos de registro emocional, mental e incluso físico de la expresión pública del sufrimiento del doliente y del no olvido del Ser hasta la muerte. Incide en la práctica asistencial para la recepción, orientación y elaboración de las pérdidas para el mantenimiento de una vida sana de las personas en dolor, el cual propone argumentos teórico-reflexivos en la atención de la salud mental y en el refugio de personas en dolor producto de la pandemia