Relevant bibliographies by topics / Funeral culture

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Funeral culture'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 June 2025

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Journal articles on the topic "Funeral culture"

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LEPINE, DAVID. "‘High Solemn Ceremonies’: The Funerary Practice of the Late Medieval English Higher Clergy." Journal of Ecclesiastical History 61, no. 1 (2009): 18–39. http://dx.doi.org/10.1017/s0022046909991357.

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Medieval funerals combined the accumulation of merit for the soul of the deceased with social display. During the late medieval period funerary practice became more elaborate, formalised and expensive, a reflection of its eschatological and social importance. An extended funeral lasting several weeks, comprising a vigil, procession, liveried mourners, a hearse, heraldic elements, almsgiving and a feast, developed. Several of these elements were repeated a week, a month and a year after death. The late medieval higher clergy shared the same funeral culture as the wealthy laity but with significant differences, particularly greater liturgical sophistication and more generous charity.
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Thompson, Phillipa, and Polly Yeung. "‘Is a funeral a right?‘ Exploring indigent funerals from social work perspectives." Aotearoa New Zealand Social Work 27, no. 1-2 (2015): 73–86. http://dx.doi.org/10.11157/anzswj-vol27iss1-2id18.

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Research shows that funerals take place in a tension between the desire for a meaningful event and the reality of cost. Every culture has traditions for marking life‘s end and this must include responses to people who die indigent (without resources). This study takes place in the context of current welfare debates and the growing aging population which will require increasing numbers of people to organise and fund funerals. Yet funeral poverty and funeral welfare policy are an under-researched element of the welfare debate. In Aotearoa New Zealand some assistance with costs is available from the Government through Work and Income New Zealand or the Accident Compensation Corporation (ACC). However, grants are not designed to meet the full cost of a funeral. It is expected that family and/or friends will meet the remaining costs, but there are times when there is no one able or willing to do this. This exploratory study interviewed four professionals (two social workers, one community worker and a funeral director) who had taken responsibility for arranging an indigent funeral, in order to explore their motivations and experiences. Findings from the participants revealed that the level of current government support is inadequate; however, they also suggested that communities may need to take more responsibility for funerals, particularly for vulnerable population groups. Social workers can play a role both by initiat- ing conversations about funerals with clients and advocating for enhanced access to funeral services and grants to prevent the increase of funeral poverty
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He, Zhang, Yongkuo Wang, Daoqing Hu, and Yingchao Wang. "Traditional funeral culture and modern green ecological funeral construction." IOP Conference Series: Earth and Environmental Science 692, no. 4 (2021): 042082. http://dx.doi.org/10.1088/1755-1315/692/4/042082.

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Kim, Chun-Shik. "History of Funeral Culture in Germany - Focused on Death Awareness and Funeral Culture -." Korean Journal of German Studies 36 (November 30, 2017): 5–41. http://dx.doi.org/10.17995/kjgs.2017.11.36.5.

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Coweii, Daniel David. "Funerals, Family, and Forefathers: A View of Italian-American Funeral Practices." OMEGA - Journal of Death and Dying 16, no. 1 (1986): 69–85. http://dx.doi.org/10.2190/ryld-33xc-t9gp-9ju7.

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Italian-American funeral practices have received little attention in the literature. This study deals with this gap by tracing the evolution of funeral practices from the Old World, preimmigrant culture of the southern Italian to the contemporary New World funeral practices of Italian-Americans reflective of the so-called American way of death. The article is structured around the thesis that the author's own family experience of the ritualistic observance of death had its roots in Old World customs and traditions, was subsequently modified by American social patterns, secularism, industrialization, and funeral customs, and was further shaped by particular psychosocial family dynamics. The concluding section compares the author's personal experience of Roman Catholic home funerals with the larger societal practices described.
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Bicer, Ramazan. "The understanding of funeral rituals in Turkish society and its reflection on moral teaching." New Trends and Issues Proceedings on Humanities and Social Sciences 7, no. 1 (2020): 263–70. http://dx.doi.org/10.18844/prosoc.v7i1.4881.

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Funeral rituals are an ancient issue that concerns all people. As each era and race are a constant phenomenon, rituals related to death have been formed. The Turkish society also has its death ceremonies. This is different from the death ceremonies of other Muslims. However, it varies according to the region’s celebration in Turkey. Again, death ceremonies in Turkey also vary according to different faiths and cultures. However, the dominant character in every culture has been the ancient Turkish culture. Death ceremonies are practices that will contribute to moral teaching for spouses, friends and relatives.
 Keywords: Death, Turkish culture, funerals, moral teaching.
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Aufa, Ari Abi. "MEMAKNAI KEMATIAN DALAM UPACARA KEMATIAN DI JAWA." An-Nas 1, no. 1 (2017): 1–11. http://dx.doi.org/10.36840/an-nas.v1i1.164.

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Javaneese culture adopts and mixes customs from some religions and local beliefs, such as Hinduism, Buddhism, and Islam. Funeral customs may vary across cultures and religions, but there is something common, a ceremony. Funerary customs comprise the complex of beliefs and practices used by a culture to remember and respect the dead, from interment itself, to various monuments, prayers, and rituals undertaken in their honor. Additionally, funerals often have religious aspects which are intended to help the soul of the deceased reach the afterlife. Thus, death is concieved as something terrifying at one side and something waited for at the other side. To respect the moment, people gather and pray for the death and for themselves. The ceremony, i.e. the feast, gave benefecial effects in their social life, creating harmony and solidarity between the members of the community. So, for Javaneese, to show that death has meanings, they create and adopts customs, and practice it whenever such event emerge
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Shuang, Li. "The Funeral and Chinese Culture." Journal of Popular Culture 27, no. 2 (1993): 113–20. http://dx.doi.org/10.1111/j.0022-3840.1993.113555.x.

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Wimbodo Purnomo, Agustinus. "Ritual Brobosan Sebagai Penghormatan Terakhir dalam Liturgi Pemakaman Jawa-Kristiani." MELINTAS 33, no. 2 (2018): 206–27. http://dx.doi.org/10.26593/mel.v33i2.2961.206-227.

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The Catholic Church provides occasions for funeral rites so as to illuminate the death of the faithful within the paschal mystery of Christ. The Church administers the funeral and offers prayers for its departing members to escort them to the afterlife. Funeral ceremonies are held to comfort the bereaved family, but also to strengthen the faith of the people. Therefore, the funeral ceremony could be seen as a pastoral means to foster the faith of the believers and at the same time to evangelise the gospel. Inculturation could be seen as a process to help the faithful experience God’s saving presence in the liturgy from their respective cultures. In this article, the author views the funeral of the faithful as an entrance for inculturation, bringing Christian liturgy towards the local culture, which in this paper is the Javanese culture, and vice versa. The Javanese culture has its own philosophy in escorting the departing souls through its rituals. This article attempts to integrate what has been a ritual of death in the Javanese culture, i. e. brobosan, which shows a gesture of giving respect to the departed, in the Catholic funeral liturgy, particularly in the last part of the rite.
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Anggrawan, Anthony, and Mayadi Mayadi. "The Study of Symbolic Interaction of Funeral Tradition on Ethnic Chinese in Lombok." Jurnal Varian 4, no. 1 (2020): 31–36. http://dx.doi.org/10.30812/varian.v4i1.854.

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There are various burial cultures in Indonesia, including the Chinese ethnic burial culture. What is interesting in almost all burial cultures is the cultural heritage that has been passed down through generations. The question is how actually the ceremonial Chinese ethnic funeral ritual is, and what the symbols in the ethnic Chinese funeral ritual mean. This research provides an answer solution. This research is a qualitative research. The results of the study concluded that before the funeral ritual is carried out, younger family members pay their respects to the older deceased. During the funeral ritual, the next of kin accompany the vehicle carrying the body to the burial or cremation site, on foot, if the burial place is relatively close, or by vehicle if the burial place is far away. During the funeral, flowers, offerings, food and burnt incense are served. The culture of the Chinese funeral ritual was based on belief as a form of human relations with the creator of life and also as a way to maintain the symbol of family or relatives with the deceased and to bear the sins of the deceased.
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Dissertations / Theses on the topic "Funeral culture"

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Ching, Choi-king Katie. "Culture and land use : a study of burial policy in Hong Kong /." [Hong Kong : University of Hong Kong], 1986. http://sunzi.lib.hku.hk/hkuto/record.jsp?B1232324X.

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Lee, Joon Seong. "Digital Spirituality and Governmentality: Contextualizing Cyber Memorial Zones in Korea." Ohio : Ohio University, 2006. http://www.ohiolink.edu/etd/view.cgi?ohiou1153929122.

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Tawiah, Augustine. "Critical contextualization in Ghana the case of Akan funeral rites and ceremonies /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p018-0106.

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Williams, Carol Thomas. "Paradigm shift in African American funeral customs looking through the lens of oral history and consumer culture /." Click here to access dissertation, 2008. http://www.georgiasouthern.edu/etd/archive/fall2008/carol_t_williams/Williams_Carol_T_200808_Edd.pdf.

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Thesis (Ed.D.)--Georgia Southern University, 2008.<br>"A dissertation submitted to the Graduate Faculty of Georgia Southern University in partial fulfillment of the requirements for the degree Doctor of Education." Directed by John Weaver. ETD. Includes bibliographical references (p. 208-218) and appendices.
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Cassella, Dean Marcel. "Culture and Self-Representation in the Este Court: Ercole Strozzi's Funeral Elegy of Eleonora of Aragon, a Text, Translation, and Commentary." Thesis, University of North Texas, 2010. https://digital.library.unt.edu/ark:/67531/metadc33223/.

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This dissertation presents a previously unedited text by one of the most distinguished- yet neglected-Latin writers of the Italian Renaissance, Ercole Strozzi (1471-1508), a poet and administrator in the court of Ferrara. Under the Este Dukes, Ferrara became a major center of literary and artistic patronage. The Latin literary output of the court, however, has received insufficient scholarly scrutiny. The text is a verse funeral elegy of Eleonora of Aragon (1450-1493), the first Duchess of Ferrara. Eleonora was a remarkable woman whose talents and indefatigable efforts on behalf of her husband, her children, and her state, won her accolades both at home and abroad. She also served as a prototype for the remarkable careers of her two daughters, Isabella d'Este, and Beatrice d'Este, who are celebrated for their erudition and patronage of arts and letters. The text is a mirror of the Estense court and reveals to us how its members no doubt saw themselves, at the very peak of its temporal power and the height of its prestige as a center of cultural creativity. It is also important for the striking portrait it presents of Eleonora. Ercole Strozzi chose to call his poem an epicedium, an ancient minor literary genre that had received attention in the two decades prior to its composition, due to the discovery and printing of the silver age Roman poet Statius, whose text includes several epicedia. Strozzi deftly adapts and transcends both his ancient and contemporary models (especially Poliziano), and in the process, creates a new Latin literary genre, the Renaissance epicedium. It is a fine poem, full of both erudition and creativity, and as such is the first fruits of what would be Ercole Strozzi's illustrious poetic career. The work is genuinely worthy of study on both esthetic and historical grounds.
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Fordham, Graham S. "Protestant Christianity and the transformation of northern Thai culture : ritual practice, belief and kinship /." Title page, contents and abstract only, 1991. http://web4.library.adelaide.edu.au/theses/09PH/09phf712.pdf.

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Ching, Choi-king Katie, and 程彩琼. "Culture and land use: a study of burial policy in Hong Kong." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1986. http://hub.hku.hk/bib/B31974739.

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Whitaker, Jamie L. ""Hark from the tomb" : the culture history and archaeology of African-American cemeteries." Virtual Press, 2007. http://liblink.bsu.edu/uhtbin/catkey/1371679.

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Archaeological material from early African-American cemeteries can yield a vast amount of information. Grave goods are evidence that certain West African burial traditions persisted over the years. Moreover, bioarchaeological data provides knowledge regarding health conditions, lifeways, and labor environments. Overall, these populations were under severe physical stress and average ages of death were young. Findings indicate that African folk beliefs persisted for a long period of time and were widespread in both the North and South of the United States and correspond to historical and ethnohistorical accounts. This is evidenced by the similar types of grave goods found in various cemeteries. Cemeteries from both the Northeast and Southeast are examined as proof that health and cultural trends were widespread throughout the continental United States.<br>Department of Anthropology
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Magoola, Robert Joshua. "A cultural and biblical analysis of funeral practice among the Basoga of Uganda a critical and pastoral guide for pastors /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Bertino, Leanne. "The significance of bear canine artifacts in Hopewell context." Virtual Press, 1994. http://liblink.bsu.edu/uhtbin/catkey/897529.

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This study has presented a comprehensive overview of the context and significance of real and effigy bear canine artifacts in Hopewell context. The evidence suggests that burials with bear canine artifacts and additional grave goods in an extended position contained high status individuals. These burials contained the remains of males or male children, with status differences evident in both burial position and quantity of grave goods. Bear canine artifacts found in non-burials contexts were primarily found in "ceremonial caches." The inclusion of bear canine artifacts in such caches is indicative of their spiritual importance in Hopewell culture. Modification, including drilling, splitting and piercing of bear canine artifacts occurred in all five regions where these artifacts were found. This was the only class of data that spanned all five regions. Data from burials indicates that these artifacts were commonly used as a form of adornment, especially necklaces. Evidence from a burial at Hopewell Mounds points to an ideological, religious function for these artifacts. Much of the data for effigy bear canine artifacts correlates with t--at of real canines, and they appear to have served the same function. Since people chose to manufacture these artifacts rather than do without indicates that the meaning behind the image represented by bear canine may be more important than the artifact itself.<br>Department of Anthropology
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Books on the topic "Funeral culture"

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The material culture of death in medieval Japan. University of Hawaii Press, 2009.

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The line of dust: Bororo culture between tradition, mutation and self-representation. Sean Kingston Publishing, 2013.

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Arriaza, Bernardo T. Muerte, momias y ritos ancestrales: La cultura chinchorro = Death, mummies and ancestral rites : the chinchorro culture. Ediiciones Universidad de Tarapacá, Museo Arqueológico San Miguel de Azapa, 2002.

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Osmanlı Bankası. Arşiv ve Araştırma Merkezi., ed. Death in Istanbul: Death and its rituals in Ottoman-Islamic culture. Ottoman Bank Archives and Research Centre, 2005.

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Arfman, William R. Analysing Allerzielen Alom: Material culture in an emerging rite. Sidestone Press, 2011.

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Yutang, Lin. Crossing the gate of death in Chinese Buddhist culture: June 17, 1995, Tan Wah Temple, Honolulu, Hawaii : a presentation in understanding death in Chinese Buddhist culture. Y. Lin, 1995.

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Rambe, Aguswati Hildebrandt. Keterjalinan dalam keterpisahan: Mengupaya teologi interkultural dari kekayaan simbol ritus kematian dan kedukaan di Sumba dan Mamasa. Yayasan Oase Intim, 2014.

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Bakker, J. A. (Jan Albert), ed. From funeral monuments to household pottery - current advances in funnel beaker culture research: Proceedings of the BorgerMeetings 2009, The Netherlands. Archaeopress, 2013.

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Digging up the dead: The politics of exhumation, reinterment, and reputation in American culture. University of Chicago Press, 2009.

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Rishi coffins and the funerary culture of second intermediate period Egypt. Golden House Publications, 2011.

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Book chapters on the topic "Funeral culture"

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Yamada, Shinya. "Company Funeral Culture and Funeral Companies: A Case Study of Taisei Saiten." In Translational Systems Sciences. Springer Japan, 2016. http://dx.doi.org/10.1007/978-4-431-54916-1_10.

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Tucker, Bruce, and Priscilla L. Walton. "A Movie and a Funeral: Michael Moore and Ronald Reagan circa 2004." In American Culture Transformed. Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9781137002341_5.

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Cockerham, Paul. "Opportunity or Oppression? The Impact of the Reformation on Funeral Monuments in Cornwall." In Reformations and their Impact on the Culture of Memoria. Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.memo-eb.5.110755.

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Sihui, Mao. "Chapter 9. Translating Popular Culture: Feng Xiaogang’s Film Big Shot’s Funeral as a Polynuclear Text." In Translation, Globalisation and Localisation, edited by Wang Ning and Sun Yifeng. Multilingual Matters, 2008. http://dx.doi.org/10.21832/9781847690548-012.

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Pawlik, Jacek Jan. "Transformation of Funeral Rituals in Togo." In Death Across Cultures. Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-18826-9_13.

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Hoffmann-Horochovski, Marisete T., and José Miguel Rasia. "Continuity and Ruptures in Brazilian Funeral Rites." In Death Across Cultures. Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-18826-9_15.

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Venbrux, Eric. "The Old Fashioned Funeral: Transmission of Cultural Knowledge." In Cultural Styles of Knowledge Transmission, edited by Jean Kommers and Eric Venbrux. Amsterdam University Press, 2008. http://dx.doi.org/10.1515/9789048521142-030.

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Bayatrizi, Zohreh, and Hajar Ghorbani. "The Bureaucratic Professionalization of Funeral Rites in Tehran’s Behesht-e Zahra Cemetery." In Death Across Cultures. Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-18826-9_7.

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Chan, Sharon S. Y., and Amy Y. M. Chow. "A Cultural Sociological Review of Chinese Funeral Rituals." In Handbook of the Sociology of Death, Grief, and Bereavement. Routledge, 2017. http://dx.doi.org/10.4324/9781315453859-28.

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Lowe, Edward D. "Kinship, Funerals, and the Durability of Culture in Chuuk." In Advances in Culture Theory from Psychological Anthropology. Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-93674-1_4.

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Conference papers on the topic "Funeral culture"

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"Artistic Exploration into Muslim's Funeral." In 2018 International Conference on Culture, Literature, Arts & Humanities. Francis Academic Press, 2018. http://dx.doi.org/10.25236/icclah.18.014.

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Agulnikov, Sergey. "About topography and planning of Belozerskaya culture cemeteries." In ANCIENT NECROPOLISES — FUNERAL AND MEMORIAL RITUALISM, ARCHITECTURE AND PLANNING OF NECROPOLISES. Institute for the History of Material Culture Russian Academy of Sciences, 2018. http://dx.doi.org/10.31600/978-5-93572-816-8-79-85.

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Subbotin, Andrey. "Barrow fields of tagarskaya culture in the south of the Nazarovo basin." In ANCIENT NECROPOLISES — FUNERAL AND MEMORIAL RITUALISM, ARCHITECTURE AND PLANNING OF NECROPOLISES. Institute for the History of Material Culture Russian Academy of Sciences, 2018. http://dx.doi.org/10.31600/978-5-93572-816-8-144-148.

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Lazaretov, Igor, Sergey Morozov, and Andrey Polyakov. "New data on manipulations with sculls in the funeral rite of Okunevo culture." In ANCIENT NECROPOLISES — FUNERAL AND MEMORIAL RITUALISM, ARCHITECTURE AND PLANNING OF NECROPOLISES. Institute for the History of Material Culture Russian Academy of Sciences, 2018. http://dx.doi.org/10.31600/978-5-93572-816-8-51-56.

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Shishkin, Alexey, Pavel Volkov, Alisa Zubova, and Maria Kishurko. "Exposing of heads among the bringers of Kamenskaya culture of Upper Ob (on materials from Bystrovsky necropolis)." In ANCIENT NECROPOLISES — FUNERAL AND MEMORIAL RITUALISM, ARCHITECTURE AND PLANNING OF NECROPOLISES. Institute for the History of Material Culture Russian Academy of Sciences, 2018. http://dx.doi.org/10.31600/978-5-93572-816-8-134-143.

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Usmanova, Emma. "Kefalotaphy in Andronovo culture (by the materials from burials of Lisakovskaya okrug of 2nd millenium B. C.)." In ANCIENT NECROPOLISES — FUNERAL AND MEMORIAL RITUALISM, ARCHITECTURE AND PLANNING OF NECROPOLISES. Institute for the History of Material Culture Russian Academy of Sciences, 2018. http://dx.doi.org/10.31600/978-5-93572-816-8-57-62.

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Chen, Xiaomin, Bei Wang, Chunnong Li, et al. "A Discussion on Contemporary Chinese Cemetery Construction -- In the Sight of Funeral Comparison between Chinese and Western Culture." In 2017 International Conference on Culture, Education and Financial Development of Modern Society (ICCESE 2017). Atlantis Press, 2017. http://dx.doi.org/10.2991/iccese-17.2017.106.

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Calisi, Daniele. "PHOTOGRAMMETRIC SURVEY AND 3D MODELING OF THE FUNERARY URN DEPICTING THE MYTH OF OENOMAUS, FOUND INSIDE THE TOMB OF THE ETRUSCAN FAMILY OF CACNI IN PERUGIA (III-I CENTURY BC)." In ARQUEOLÓGICA 2.0 - 8th International Congress on Archaeology, Computer Graphics, Cultural Heritage and Innovation. Universitat Politècnica València, 2016. http://dx.doi.org/10.4995/arqueologica8.2016.3318.

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The urn, recovered in 2013 by the Cultural Heritage's Police Command along with other 21 and with the funeral set of the tomb of the Cacni family at Perugia, was exhibited at the Quirinale and then moved to Perugia, at the National Archaeological Museum of Umbria. 2014. After a first attempt to survey the laser scanner, the survey, aimed at the graphic documentation and implementation of a virtual model for the study and dissemination, has been performed with photographic processed with software modeling structure from motion.3D model in mesh made with the appropriate software has been cleaned of all its impurities: holes, tips, noise and rough surfaces. To conclude the process, the mapping from photography, with high resolution textures, giving the mesh the appearance next to the real funerary urn. The survey work on the urn of Oenomaus is a case in point, both for research of best practices in the surveys of archaeological objects, both in the ultimate goal of the relief: not only cataloging and knowledge, but also of divulging to a wider public.
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Andruh, Svetlana, and Gennadiy Tosheev. "Archaeological cultures of Northern Black Sea Coast in focus of Mamai-Gora." In ANCIENT NECROPOLISES — FUNERAL AND MEMORIAL RITUALISM, ARCHITECTURE AND PLANNING OF NECROPOLISES. Institute for the History of Material Culture Russian Academy of Sciences, 2018. http://dx.doi.org/10.31600/978-5-93572-816-8-232-240.

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Goryachev, A., and T. Egorova. "FUNERAL TRADITIONS OF THE BRONZE AGE TRIBES OF THE KHANTAU TRANSIT CORRIDOR." In ANCIENT AND MEDIEVAL CULTURES OF CENTRAL ASIA (THE FORMATION, DEVELOPMENT AND INTERACTION OF URBANIZED AND CATTLE-BREEDING SOCIETIES). Institute for the History of Material Culture of the Russian Academy of Sciences, 2020. http://dx.doi.org/10.31600/978-5-907298-09-5-59-65.

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Reports on the topic "Funeral culture"

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Conrad, Cyler. A Standard Operating Procedure for the Inadvertent Discovery of Native American Human Remains and Associated Funerary Objects, Sacred Objects, or Objects of Cultural Patrimony at Los Alamos National Laboratory In Compliance with the Native American Graves Protection and Repatriation Act [25 U.S.C. 3002(d), 43 C.F.R. 10.4]. Office of Scientific and Technical Information (OSTI), 2020. http://dx.doi.org/10.2172/1660569.

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Downes, Jane, ed. Chalcolithic and Bronze Age Scotland: ScARF Panel Report. Society for Antiquaries of Scotland, 2012. http://dx.doi.org/10.9750/scarf.09.2012.184.

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The main recommendations of the panel report can be summarised under five key headings:  Building the Scottish Bronze Age: Narratives should be developed to account for the regional and chronological trends and diversity within Scotland at this time. A chronology Bronze Age Scotland: ScARF Panel Report iv based upon Scottish as well as external evidence, combining absolute dating (and the statistical modelling thereof) with re-examined typologies based on a variety of sources – material cultural, funerary, settlement, and environmental evidence – is required to construct a robust and up to date framework for advancing research.  Bronze Age people: How society was structured and demographic questions need to be imaginatively addressed including the degree of mobility (both short and long-distance communication), hierarchy, and the nature of the ‘family’ and the ‘individual’. A range of data and methodologies need to be employed in answering these questions, including harnessing experimental archaeology systematically to inform archaeologists of the practicalities of daily life, work and craft practices.  Environmental evidence and climate impact: The opportunity to study the effects of climatic and environmental change on past society is an important feature of this period, as both palaeoenvironmental and archaeological data can be of suitable chronological and spatial resolution to be compared. Palaeoenvironmental work should be more effectively integrated within Bronze Age research, and inter-disciplinary approaches promoted at all stages of research and project design. This should be a two-way process, with environmental science contributing to interpretation of prehistoric societies, and in turn, the value of archaeological data to broader palaeoenvironmental debates emphasised. Through effective collaboration questions such as the nature of settlement and land-use and how people coped with environmental and climate change can be addressed.  Artefacts in Context: The Scottish Chalcolithic and Bronze Age provide good evidence for resource exploitation and the use, manufacture and development of technology, with particularly rich evidence for manufacture. Research into these topics requires the application of innovative approaches in combination. This could include biographical approaches to artefacts or places, ethnographic perspectives, and scientific analysis of artefact composition. In order to achieve this there is a need for data collation, robust and sustainable databases and a review of the categories of data.  Wider Worlds: Research into the Scottish Bronze Age has a considerable amount to offer other European pasts, with a rich archaeological data set that includes intact settlement deposits, burials and metalwork of every stage of development that has been the subject of a long history of study. Research should operate over different scales of analysis, tracing connections and developments from the local and regional, to the international context. In this way, Scottish Bronze Age studies can contribute to broader questions relating both to the Bronze Age and to human society in general.
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