Relevant bibliographies by topics / Mortuary ritual

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Mortuary ritual'

Author: Grafiati
Published: 4 June 2021
Last updated: 27 April 2022

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Journal articles on the topic "Mortuary ritual"

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Cole, Jennifer, and Karen Middleton. "Rethinking Ancestors and Colonial Power in Madagascar." Africa 71, no. 1 (February 2001): 1–37. http://dx.doi.org/10.3366/afr.2001.71.1.1.

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AbstractThis article reconsiders the relationship between ancestors and colonial power through a comparative analysis of the mortuary rituals of two Malagasy peoples, the Betsimisaraka of the east coast and the Karembola of the deep south. In contrast to analyses which emphasise an opposition between ancestors and colonial power, it argues that mortuary rituals construct striking analogies between the two. These analogies rest on similar conceptualisations of power as both enabling and enslaving, and are enacted in contemporary mortuary ritual through the incorporation of colonial goods and labour practices. By playing on similarities and differences between ancestral and colonial power, Betsimisaraka and Karembola mortuary rituals parody and critique mimetically appropriate colonial power, even as their appropriation of colonial symbols endows ritual practices around ancestors with the power to pull against the centralising power of the national sphere. Bakhtin's conception of heteroglossic language provides a useful way of conceptualising the multiple dimensions of ritual practices around ancestors.
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Okada, Kochi. "Social Changes in Kyrghyz Mortuary Practice." Inner Asia 1, no. 2 (1999): 245–65. http://dx.doi.org/10.1163/146481799793648013.

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AbstractThis article views changes in the rituals of death in the context of Kyghyzstan’s dramatic sociopolitical transformation from a clan-based society, through socialist modernisation, to the ill-defined post-Socialist present. Challenging Soviet ethnographic representations of mortuary ritual as ‘tradtional’ and timeless, the paper relates changes in ritual to changes in state ideology, ethnic identity and kinship practices. Particular attention is paid to gender concepts in the context of an examination of women’s graves. It is argued that women were associated with ‘the space of death’, but subsequent Soviet citizenship and educational policies changed both gender ideas and those associated with children.
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Bürge, Teresa. "Mortuary Landscapes Revisited: Dynamics of Insularity and Connectivity in Mortuary Ritual, Feasting, and Commemoration in Late Bronze Age Cyprus." Religions 12, no. 10 (October 14, 2021): 877. http://dx.doi.org/10.3390/rel12100877.

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The aim of the paper is to discuss mortuary contexts and possible related ritual features as parts of sacred landscapes in Late Bronze Age Cyprus. Since the island was an important node in the Eastern Mediterranean economic network, it will be explored whether and how connectivity and insularity may be reflected in ritual and mortuary practices. The article concentrates on the extra-urban cemetery of Area A at the harbour city of Hala Sultan Tekke, where numerous pits and other shafts with peculiar deposits of complete and broken objects as well as faunal remains have been found. These will be evaluated and set in relation to the contexts of the nearby tombs to reconstruct ritual activities in connection with funerals and possible rituals of commemoration or ancestral rites. The evidence from Hala Sultan Tekke and other selected Late Cypriot sites demonstrates that these practices were highly dynamic in integrating and adopting external objects, symbols, and concepts, while, nevertheless, definite island-specific characteristics remain visible.
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Venbrux, Eric. "Social Life and the Dreamtime: Clues to Creation Myths as Rhetorical Devices in Tiwi Mortuary Ritual." Religion and the Arts 13, no. 4 (2009): 464–76. http://dx.doi.org/10.1163/107992609x12524941449967.

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AbstractThe visual arts of the Tiwi Aborigines from Bathurst and Melville Islands, Australia, have their origin in mortuary rituals that entail a re-enactment of creation myths. In mortuary ritual a script—inherited from the mythological ancestor Purakupali, who introduced death into Tiwi society and had the death rites performed for the first time—has to be followed, but the participants link the conventional ritual events with their own stories and personal experiences put in metaphorical language and action. The requirement that Tiwi singers compose entirely new songs for every occasion, and that the makers of carved and painted mortuary posts produce unique works, has its impact on how creation myths interact in narratives and in the visual arts. Their interrelatedness can be studied in a more systematic way in the performative arts by taking the actors' current social and political concerns into account.
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Henkel, Carly, and Evi Margaritis. "Examining the Ritual Landscape of Bronze Age Crete through the Lens of Archaeobotany." Religions 13, no. 1 (January 17, 2022): 81. http://dx.doi.org/10.3390/rel13010081.

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This paper investigates plant remains at three ritual sites from Bronze Age Crete: Kophinas, Knossos Anetaki and Petras. To date, ritual contexts on the island have been little investigated from an archaeobotanical standpoint. Analysis of the plant material from these three sites provides new data for the use of plants in ritual activities in both mortuary and non-mortuary contexts. The results are discussed from a semiotic and emotive perspective, allowing for a better grasp of the potential plant-related rituals responsible for the creation of these archaeobotanical assemblages, including instances of plant sacrifice, symbolic plant sacrifice and the ritual deposition of intentionally charred plant remains. These findings are then integrated with previously published data from Crete and Mainland Greece in order to provide a broader picture of ritual plant use for the island, as well as the Aegean region. The recurrent evidence for the intentional charring of plant material and the presence of taxa commonly associated with everyday contexts indicates that fire was an important aspect of ritual activities involving plants and that the same suite of plant remains was engaged in the social activities of both the domestic and ritual spheres.
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Verhoeven, Marc. "Death, fire and abandonment." Archaeological Dialogues 7, no. 1 (September 2000): 46–65. http://dx.doi.org/10.1017/s1380203800001598.

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AbstractThis article offers an interpretation of the structure and meaning of a mortuary ritual at Tell Sabi Abyad in Syria. Remains of this funeral have been uncovered in the ‘Burnt Village’, a late neolithic settlement largely destroyed by fire. The possibly intentional and ritual burning of the settlement is related to the mortuary ritual; it is suggested that here we have evidence for an extended ‘death ritual’ ending, but also transforming, human and material life. Death, fire and abandonment, then, seem to have been closely related. Some examples suggest that these relations also existed at other neolithic sites in the Near East.
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Cerezo-Román, Jessica I. "A Comparison of Mortuary Practices among the Tucson Basin Hohokam and Trincheras Traditions." American Antiquity 86, no. 2 (February 15, 2021): 327–49. http://dx.doi.org/10.1017/aaq.2020.108.

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Mortuary rituals are compared and contrasted in order to better understand social interaction between the Tucson Basin Hohokam of southern Arizona and the Trincheras tradition populations of northern Sonora. This interaction is explored through the examination of ideas about personhood and embodiment, and their relationship to the biological profiles and posthumous treatments of individuals during the Hohokam Classic period (AD 1150–1450) and the occupation of Cerro de Trincheras (AD 1300–1450). In both areas, cremation was the main burial custom, and both groups had complex, multistage cremation rituals, in which burning of the body played only a small part. Examination of rich archaeological data and well-excavated contexts at these sites revealed remarkable similarities and differences in body treatment during the mortuary ritual. Tucson Basin Hohokam mortuary practices suggest a stronger connection to, and remembrance of, the deceased within smaller social groups. In contrast, mortuary practices at Cerro de Trincheras emphasize similarities among the various cremated individuals, with rituals directed more toward the broader social group. Results suggest that the two groups were fundamentally similar in how they treated the bodies of the dead during the cremation process, but different in how the dead were remembered and commemorated.
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Cullen, Tracey. "Mesolithic mortuary ritual at Franchthi Cave, Greece." Antiquity 69, no. 263 (June 1995): 270–89. http://dx.doi.org/10.1017/s0003598x00064681.

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Mesolithic sites are rare in the Aegean, and Mesolithic burials are uncommon throughout Europe. The Mesolithic human remains from Franchthi Cave, that remarkable, deeply stratified site in southern Greece, offer a rare glimpse into the burial practices of early Holocene hunter-gatherers of the Mediterranean.
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Ávila, Alfonso, Josefina Mansilla, Pedro Bosch, and Carmen Pijoan. "Cinnabar in Mesoamerica: poisoning or mortuary ritual?" Journal of Archaeological Science 49 (September 2014): 48–56. http://dx.doi.org/10.1016/j.jas.2014.04.024.

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Ionesov, Vladimir. "Imitative Ritual in Proto‐Bactrian Mortuary Practice." Current Anthropology 40, no. 1 (February 1999): 87–89. http://dx.doi.org/10.1086/515806.

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Dissertations / Theses on the topic "Mortuary ritual"

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Baine, Kéelin Eílise. "Mortuary ritual and social change in neolithic and Bronze Age Ireland." Diss., University of Iowa, 2014. https://ir.uiowa.edu/etd/1427.

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This dissertation research is an archaeological investigation of the burial practices of the Irish Neolithic (4000-2500 BC) and Bronze Age (2500-1100 BC). Burial data from thirty sites are used in order to understand the relationship between the burial treatment of the dead (inhumation vs. cremation), artifact deposition, and faunal deposition with the age and sex of the dead. In order to understand how environmental variability affected the manner in which people constructed their views on identity, the sites were categorized based on two geographic regions, Region A and Region B. Region A refers to sites located in Co. Dublin, Co. Louth, Co. Meath, Co. Kildare, and Co. Wicklow, an area with many sites clustered together on land that was capable of supporting large communities, agricultural surplus, and is geographically located near important long distance trade routes with Britain and continental Europe. Region B refers to the remaining territory of Ireland. The results of the analyses are used to gain information on how burial was used by past populations to reflect social and economic status and how the communal perspective on status changed over time and how the surrounding environment affected the perspective of the people. Previous research on late prehistoric Irish burials has relied on cultural-historical stereotypes of the past to understand the social and economic trends, lumping all data from Ireland as being the same, and even as the same as burial trends in Britain and continental Europe. Therefore, Neolithic Ireland is assumed to have consisted of egalitarian agricultural-based communities, which transitioned into societies with vertical hierarchy dominated by adult males in the Bronze Age because of the rise of metallurgical practices and long-distance trade (Bradley 2007; Waddell 2010). Typically, research interpretations are generated based on only one line of contextual data, rather than taking into consideration the multiple aspects of burial ritual, and environmental variability amongst sites is not considered a factor in socio-economic influences on burial tradition. This study seeks to demonstrate that by using multiple lines of evidence, regional and local differences of burial tradition can be identified which contradict general stereotypes of both the Neolithic and the Bronze Age. The results of this study show that when multiple lines of evidence from burials are analyzed, general stereotypes of the manner in which socio-economic identity was manifested in the archaeological record during the Neolithic and Bronze Age cannot be applied to Ireland as a whole. Instead, the manner in which individuals are deposited and preserved in burial ritual is governed by isolated local traditions, rather than large, regional traditions. This is the result of regional variability in the environment, the arability of land, and the geographic positioning of sites near long-distance trade routes. This research demonstrates that large-scale explanations of social and economic changes in late prehistory and previous understandings of the role of burial ritual in socio-economic displays of identity need to be questioned and re-examined using more datasets to ensure a more thorough interpretation of the past.
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Klokler, Daniela. "Food for Body and Soul: Mortuary Ritual in Shell Mounds (Laguna - Brazil)." Diss., The University of Arizona, 2008. http://hdl.handle.net/10150/193697.

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Large, conical mounds known as sambaquis form the contours of prehistoric settlement, resource procurement, and ritual along the southern coast of Brazil. This research examines faunal remains from Jabuticabeira II, a large shell mound exclusively used as a cemetery for approximately 1000 years (between 2500 - 1400 BP). Its complex stratigraphy alternates between dark burial deposits and light, thick layers of shells. Various groups used neighboring burial areas simultaneously, and faunal analysis of these burial deposits suggests that animals, especially fish, played an integral role in feasts performed to honor the dead.Detailed investigation of feast remains from 12 funerary areas indicates recurrent use of the same resources during the events, especially catfish and whitemouth croaker. Mammals and birds were also part of the ritual and were deposited in association with burial pits, especially during the final episode of construction. The remains of feasts were then used to fill the funerary areas and demarcate the domain of the dead. Recurrent depositional episodes of massive amounts of shell valves eventually formed a large mound, and the building materials were carefully selected to emphasize the opposition between interment areas and covering layers.The results primarily indicate strong continuity in the feasts. A dramatic shift in the materials used to build the mound during the final period of its construction does not coincide with a change in the faunal assemblage. Examination of Brazilian ethnography sheds light on several aspects of mortuary ritual and explains the association of features discovered at the site. Feasts incorporated resources accessible to all group members, and reinforced the connection of groups with estuarine landscape. The identification of bounded deposits that can be assigned to specific affinity groups allows studies of the nature of social relationships. This permitted the development of a sampling strategy that targeted social units, a breakthrough approach. The unique access to affinity groups can answer questions about the behavior of these social units and the association of their members.
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Medina-Pettersson, Cecilia Aurora Linnea. "Bronze Age urned cremation burials of Mainland Scotland : mortuary ritual and cremation technology." Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/9946.

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Tracing the treatment of the body before, during and after cremation, this thesis aims to reconstruct and theorise the mortuary rituals associated with urned cremation burial in Bronze Age Scotland. It is an attempt to bridge the gap between theoretical perspectives from funerary archaeology and up-to-date methods for understanding heat-related changes to bone from osteoarchaeology and forensic anthropology. As with other types of mortuary treatment, the physical aspects of cremation detected by osteological analysis are interconnected with the meaning and symbolism of the ritual. The research involved the osteological analysis of a sample of urned cremation burials from the collections of The National Museums of Scotland. The analysis aimed to estimate not only the age at death and sex of the remains, but also to investigate factors such as the number of individuals in an urn, the effectiveness of the cremation process, whether the bodies had been cremated as fresh corpses or dry bones, the position of the body on the pyre, the range of pyre goods and the selection of remains included in the urns. In total, 75 urned cremation burials from 50 sites were analysed, a significant addition to the corpus of osteologically analysed Bronze Age urned burials from the Scottish Mainland. The results suggested a significant discrepancy between how fleshed bodies and bodies which had been through the pyre were perceived. Whereas fresh corpses were not modified, the burnt remains could be extensively manipulated until their final deposition within the urn.
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Rainsford, Clare E. "Animals, Identity and Cosmology: Mortuary Practice in Early Medieval Eastern England." Thesis, University of Bradford, 2017. http://hdl.handle.net/10454/17224.

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Arts & Humanities Research Council Studentship under the Collaborative Doctoral Award scheme with Norwich Castle Museum as the partner organisation.
The full text will be available at the end of the embargo, 18th July 2021
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Foster, Robert John. "Social reproduction and history in Melanesia : mortuary ritual, gift exchange, and custom in the Tanga Islands /." Cambridge : Cambridge University Press, 1995. http://catalogue.bnf.fr/ark:/12148/cb37469389v.

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Larsson, Åsa Maria. "Breaking and Making Bodies and Pots : Material and Ritual Practices in Sweden in the Third Millennium BC." Doctoral thesis, Uppsala universitet, Institutionen för arkeologi och antik historia, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-107370.

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In South Sweden the third millennium BC is characterised by coastal settlements of marine hunter-gatherers known as the Pitted Ware culture, and inland settlements of the Battle Axe culture. This thesis outlines the history of research of the Middle Neolithic B in general and that of the pottery and burial practices in particular. Material culture must be understood as the result of both conscious preferences and embodied practices: technology can be deliberately cultural just as style can be un-selfconscious routine. Anthropological and ethnoarchaeological research into craft and the transmission of learning in traditional societies shows how archaeologists must take into consideration the interdependence of mind and body when interpreting style, technology and change in prehistory. The pottery crafts of the Pitted Ware and Battle Axe cultures were not just fundamentally different technologically, but even more so in the attitudes toward authority, tradition, variation and the social role of the potter in the community. The Battle Axe beakers represent a wholly new chaîne opératoire, probably introduced by a small group of relocated Beaker potters at the beginning of the period. The different attitudes toward living bodies is highlighted further in the attitudes toward the dead bodies. In the mortuary ritual the Battle Axe culture was intent upon the creation and control of a perfect body which acted as a representative of the idealised notion of what it was to belong to the community. This focus upon completeness, continuation and control is echoed in the making of beakers using the ground up remains of old vessels as temper. In contrast, the Pitted Ware culture people broke the bodies of the dead by defleshing, removal of body parts, cremation, sorting, dispersal and/or reburial of the bones on the settlements. The individuality of the living body was destroyed leaving the durable but depersonalised bones to be returned to the joint collective of the ancestors. Just as the bodies were fragmented so were the pots, sherds and bases being deposited in large quantities on the settlements and occasionally in graves. Some of the pots were also tempered with burnt and crushed bones. At the end of the Middle Neolithic the material and human remains show evidence of a growing effort to find a common ground in the two societies through sharing certain mortuary rituals and making beakers with a mix of both traditions, stylistically and technologically.
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King, Sarah S. "What makes war? Assessing Iron Age warfare through mortuary behaviour and osteological patterns of violence." Thesis, University of Bradford, 2010. http://hdl.handle.net/10454/5423.

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There is an ongoing debate concerning the nature of warfare and violence in the Iron Age of Britain. Interpretations regarding material remains from this period fluctuate between classifying instruments of violence (i.e. swords, spears, hillforts) as functional tools of war and as ritual symbolic devices. Human skeletal remains provide the most unequivocal evidence for violent encounters, but were often missing from these debates in the past. This thesis addresses this lack of treatment by analyzing the patterns of traumatic injuries at sites from two distinct regions in Iron Age Britain (East Yorkshire and Hampshire). The human remains from these sites show clear markers of interpersonal violence. When the remains are placed in context with the mortuary treatment, it is evident that violence and ritual were inextricably linked. In East Yorkshire, combat may have been ritualized through duelling and competition performance. In Hampshire, individuals with perimortem injures are often found in special deposits such as pits, ditches and domestic areas, suggesting their use in ritual processes that distinguish them from the general population. This provides a basis for understanding warfare and violence during the Iron Age of Britain and how communities negotiated the social tensions caused by violent interactions.
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King, Sarah Suzanne. "What makes war? : assessing Iron Age warfare through mortuary behaviour and osteological patterns of violence." Thesis, University of Bradford, 2010. http://hdl.handle.net/10454/5423.

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There is an ongoing debate concerning the nature of warfare and violence in the Iron Age of Britain. Interpretations regarding material remains from this period fluctuate between classifying instruments of violence (i.e. swords, spears, hillforts) as functional tools of war and as ritual symbolic devices. Human skeletal remains provide the most unequivocal evidence for violent encounters, but were often missing from these debates in the past. This thesis addresses this lack of treatment by analyzing the patterns of traumatic injuries at sites from two distinct regions in Iron Age Britain (East Yorkshire and Hampshire). The human remains from these sites show clear markers of interpersonal violence. When the remains are placed in context with the mortuary treatment, it is evident that violence and ritual were inextricably linked. In East Yorkshire, combat may have been ritualized through duelling and competition performance. In Hampshire, individuals with perimortem injures are often found in special deposits such as pits, ditches and domestic areas, suggesting their use in ritual processes that distinguish them from the general population. This provides a basis for understanding warfare and violence during the Iron Age of Britain and how communities negotiated the social tensions caused by violent interactions.
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Hed, Maja. "Death's reflection in the water : Mortuary ritual, ancestral worship and the cosmological significance of water on the island of Gotland during the Pitted Ware culture." Thesis, Uppsala universitet, Arkeologi, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-446688.

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The Pitted Ware culture on Gotland presents a multitude of material that allow archeologists to re-construct and visit the socio-economic structure of a middle-neolithic settlement in the Baltic sea. I will be analyzing the archaeological material in accordance to the ocean, and to what we can interpret as ritual and cosmological variables at the site through ritual theory, and with a method of comparative analogy and research. How maritime aspects of divinity manifested itself to the PWC, ontology and belief system could perhaps reveal how the cognitive, collective mind of one culture evolved and made connections to otherworldly entities. Often in the form of ancestral worship, which will be one of the main issues that will be analyzed and discussed throughout, in addition to mortuary ritual.
Den Gropkeramiska kulturen på Gotland demonstrerar ett extensivt material som tillåter arkeologer att rekonstruera och besöka den socioekonomiska strukturen hos en mellanneolitisk kultur i Östersjön. Jag kommer att analysera materialet i relation till havet, och försöka utgöra havets rituella och kosmologiska kopplingar till lokalen genom ritualteori och en analogisk, komparativ metod. Sättet som maritima aspekter av gudomlighet manifesterade sig inom den Gropkeramiska kulturen på Gotland, dess ontologi och trossystem kan möjligtvis avslöja hur det kollektiva, kognitiva sinnet hos en kultur utvecklades och skapade kontakter till utomvärldsliga ting. Ofta i form av förfädersdyrkan, som tillsammans med begravningsritualer kommer vara ett centralt ämne genom hela uppsatsen.
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Ramalho, Moises. "Os Yanomami e a morte." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/8/8134/tde-04052009-154152/.

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Esta tese tem por objeto a relação dos Yanomami do norte amazônico com a morte, tomada como via privilegiada de aprofundamento de nosso entendimento de seus modos de ser/estar no universo, hutu kara, dizem eles. Descreve seus conceitos de comunidade, cuja existência e funcionamento estão intimamente ligados à máquina ritual-escatológica, delineia os pontos centrais de sua ontologia e de sua noção de pessoa e analisa o ritual mortuário, reahu, propondo ver nele a realização máxima dos mais vários aspectos da cosmologia e da vida social yanomami. Baseada em experiência de campo de uma década, incorpora a vasta literatura dedicada aos Yanomami à luz de fatos observados e, sobretudo, de explicações que me foram dadas por eles ao longo dos anos.
This thesis is dedicated to the northern-amazonian Yanomami\'s relation to death, taken as a privileged way of deepening our understandings of their modes of being in the universe, hutu kara, as they say. It describes their concepts of community, whose existence and functioning are intimately related to the ritual-eschatological machine, outlines the main points of their ontology and notion of personhood and analises the mortuary ritual, reahu, proposing to see it as the ultimate realization of the various aspects of yanomami cosmology and social life. Based on fieldwork carried on for more than a decade, it incorporates the vast literature on the Yanomami in the light of observed facts and, above all, of the explanations given to me by them throughout the years.
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Books on the topic "Mortuary ritual"

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Hockings, Paul. Mortuary ritual of the Badagas of southern India. [Chicago, Ill.]: Field Museum of Natural History, 2001.

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Keswani, Priscilla. Mortuary ritual and society in Bronze Age Cyprus. London: Equinox Pub., 2004.

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Living with the dead: Mortuary ritual in Mesoamerica. Tucson: University of Arizona Press, 2011.

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Metcalf, Peter. Celebrations of death: The anthropology of mortuary ritual. 2nd ed. Cambridge [England]: Cambridge University Press, 1991.

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Hockings, Paul. Mortuary ritual of the Badagas of Southern India. Chicago, Ill: Field Museum of Natural History, 2001.

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Social reproduction and history in Melanesia: Mortuary ritual, gift exchange, and custom in the Tanga Islands. Cambridge: Cambridge University Press, 1995.

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Sun, Yan. Negotiating cultural and political control in north China: Art and mortuary ritual and practice of the Yan at Liulihe during the early Western Zhou period. Ann Arbor, MI: Bell & Howell Information and Learning Co., 2001.

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Dickinson, Tania M. Overview: Mortuary Ritual. Oxford University Press, 2011. http://dx.doi.org/10.1093/oxfordhb/9780199212149.013.0013.

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Shimada, Izumi, and James L. Fitzsimmons. Living with the Dead: Mortuary Ritual in Mesoamerica. University of Arizona Press, 2020.

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von Lieven, Alexandra. Mortuary Ritual in the Valley of the Kings. Edited by Richard H. Wilkinson and Kent R. Weeks. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199931637.013.019.

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Book chapters on the topic "Mortuary ritual"

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Price, Neil. "33- Death Ritual and Mortuary Behaviour." In The Pre-Christian Religions of the North, 853–96. Turnhout, Belgium: Brepols Publishers, 2020. http://dx.doi.org/10.1484/m.pcrn-eb.5.116960.

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Robbins Schug, Gwen. "Ritual, Urbanism, and the Everyday: Mortuary Behavior in the Indus Civilization." In Bioarchaeology and Social Theory, 49–72. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-53417-2_3.

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Cucina, Andrea, and Vera Tiesler. "Mortuary Pathways and Ritual Meanings Related to Maya Human Bone Deposits in Subterranean Contexts." In The Bioarchaeology of Space and Place, 225–54. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4939-0479-2_9.

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Novotny, Anna C. "The Method of L’Anthropologie de Terrain and Its Potential for Investigating Ohio Hopewell Mortuary Records." In Being Scioto Hopewell: Ritual Drama and Personhood in Cross-Cultural Perspective, 163–94. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-44917-9_5.

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Epstein, Lori, and J. Marla Toyne. "When Space Is Limited: A Spatial Exploration of Pre-Hispanic Chachapoya Mortuary and Ritual Microlandscape." In Theoretical Approaches to Analysis and Interpretation of Commingled Human Remains, 97–124. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-22554-8_6.

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Grotti, Vanessa, and Marc Brightman. "Hosting the Dead: Forensics, Ritual and the Memorialization of Migrant Human Remains in Italy." In Migrant Hospitalities in the Mediterranean, 69–104. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-56585-5_4.

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AbstractIn this chapter we consider the afterlife of the remains of unidentified migrants who have died while attempting to cross the Mediterranean from Albania and North Africa to Italy. Drawing on insights from long-term, multi-sited field research, we outline paths taken by human remains and consider their multiple agencies and distributed personhood through the relational modalities with which they are symbolically and materially engaged at different scales of significance. The rising number of migrant deaths related to international crossings worldwide, especially in the Mediterranean, has stimulated a large body of scholarship, which generally relies upon a hermeneutics of secular transitional justice and fraternal transnationalism. We explore an alternative approach by focusing on the material and ritual afterlife of unidentified human remains at sea, examining the effects they have on their hosting environment. The treatment of dead strangers (across the double threshold constituted by the passage from life to death on the one hand and the rupture of exile on the other) raises new questions for the anthropology of death. We offer an interpretation of both ad hoc and organized recovery operations and mortuary practices, including forensic identification procedures, and collective and single burials of dead migrants, as acts of hospitality. Hosting the dead operates at different scales: it takes the politically charged form of memorialization at the levels of the state and the local community; however, while remembrance practices for dead strangers emphasize the latter’s status as a collective category, forensic technologies of remembrance are directed toward the reconstruction of (in)dividual personhood. These ritual and technological processes of memorialization and re-attachment together awaken ghosts of Italian fascism and colonialism.
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Weets, Jaimin D., Christopher Carr, David W. Penney, and Gary Carriveau. "Smoking Pipe Compositions and Styles as Evidence of the Social Affiliations of Mortuary Ritual Participants at the Tremper Site, Ohio." In Gathering Hopewell, 533–52. Boston, MA: Springer US, 2005. http://dx.doi.org/10.1007/0-387-27327-1_14.

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Tsuji, Yohko. "Evolving Mortuary Rituals in Contemporary Japan." In A Companion to the Anthropology of Death, 17–30. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2018. http://dx.doi.org/10.1002/9781119222422.ch2.

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Ramlakhan, Priyanka. "Politics of death and mortuary rituals in Trinidadian Hinduism." In The Routledge Handbook of Death and the Afterlife, 96–109. Abingdon, Oxon ; New York, NY : Routledge is an imprint of the Taylor & Francis Group, an Informa Business, [2018] | Series: Routledge handbooks in religion: Routledge, 2018. http://dx.doi.org/10.4324/9781315545349-9.

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BAINTON, NICHOLAS A., and MARTHA MACINTYRE. "Mortuary Ritual and Mining Riches in Island Melanesia." In Mortuary Dialogues, 110–32. Berghahn Books, 2016. http://dx.doi.org/10.2307/j.ctvpj7hc4.12.

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