James Crissman explores cultural traits related to death and dying in Appalachian sections of Tennessee, Virginia, Kentucky, North Carolina, and West Virginia, showing how they have changed since the 1600s. Relying on archival materials, almost forty photographs, and interviews with more than 400 mountain dwellers, Crissman focuses on the importance of family and "neighborliness" in mountain society.
    
Written for both scholarly and general audiences, the book contains sections on the death watch, body preparation, selection or construction of a coffin or casket, digging the grave by hand, the wake, the funeral, and other topics. Crissman then demonstrates how technology and the encroachment of American society have turned these vital traditions into the disappearing practices of the past.
 

Michael K. Rosenow investigates working people's beliefs, rituals of dying, and the politics of death by honing in on three overarching questions: How did workers, their families, and their communities experience death? Did various identities of class, race, gender, and religion coalesce to form distinct cultures of death for working people? And how did people's attitudes toward death reflect notions of who mattered in U.S. society?
 
Drawing from an eclectic array of sources ranging from Andrew Carnegie to grave markers in Chicago's potter's field, Rosenow portrays the complex political, social, and cultural relationships that fueled the United States' industrial ascent. The result is an undertaking that adds emotional depth to existing history while challenging our understanding of modes of cultural transmission.

In the early nineteenth century, body snatching was rife because the only corpses available for medical study were those of hanged murderers. With the Anatomy Act of 1832, however, the bodies of those who died destitute in workhouses were appropriated for dissection. At a time when such a procedure was regarded with fear and revulsion, the Anatomy Act effectively rendered dissection a punishment for poverty. Providing both historical and contemporary insights, Death, Dissection, and the Destitute opens rich new prospects in history and history of science. The new afterword draws important parallels between social and medical history and contemporary concerns regarding organs for transplant and human tissue for research.

Death in England provides the first ever social history of death-from the earliest times to Diana, Princess of Wales. As we discard the taboos surrounding death, this book charts the fascinating story of how people have coped with this fundamental aspect of their daily lives.

Peter C. Jupp and Clare Gittings reveal how attitudes, practices, and beliefs about death have undergone constant change, as well as how, why, and at what ages people died. Examining how death touches all aspects of society, they cover topics such as plagues and violence; wills and deathbeds; funerals and memorials; and beliefs and bereavement. This wide-ranging analysis is lavishly illustrated with photographs and drawings, their diversity reflecting the breadth of issues and periods covered.

The contributors are all specialists in their own fields, including archaeology, history, and sociology. The ten chapters cover: earliest times to the Bronze Age; the Iron and Roman Ages; the Early Middle Ages; from the advent of Purgatory to the Black Death; the Later Middle Ages and the Reformation; from Elizabeth I to the Civil War; the "Age of Decency"; the Enlightenment; the Victorian era; and the twentieth century.

With the pervasive depiction of death through the media and the ensuing public awareness of this topic, Death in England will be of interest not only to the general reader but also to students of archaeology, art, history, medicine, and sociology.

Cemeteries are open cultural texts, available to be read and appreciated by anyone who takes the time to learn their special language. Ethnicity and the American Cemetery explores the manner in which ethnic groups in America have made their cemeteries a most eloquent voice for the expression of values and worldviews.  
    Contributors examine the material objects found within the cemeteries, as well as the customary practices bound to them. Contributors are from the fields of folklore, cultural history, historical archaeology, landscape architecture, and philosophy. Heavily illustrated, the volume also features an extensive annotated bibliography.

Throughout Africa one craft among many stands out: that of the blacksmith. In many African cultures, smiths occupy a significant position, not just as artisans engaging in a difficult craft but also as special people. Often they perform other crafts, as well, and make up a somewhat separate group inside society. The Forge and the Funeral describes the position of the smith in the culture of the Kapsiki/Higi of northern Cameroon and northeastern Nigeria. Situated in the Mandara Mountains and straddling the border of these two countries, Kapsiki culture forms a specific and highly relevant example of the phenomenon of the smith in Africa. As an endogamous group of about 5 percent of the population, Kapsiki smiths perform an impressive array of crafts and specializations, combining magico-religious functions with metalwork, in particular as funeral directors, as well as with music and healing. The Forge and the Funeral gives an intimate description and analysis of this group, based upon the author’s four decades–long involvement with the Kapsiki/Higi. Description and analysis are set within the more general scholarly debates about the dynamics of professional closure—including the notions of caste and guild—and also consider the deep history of iron and brass in Africa.

The death of her grandfather sets Neni Panourgiá and her readers on a path through the rituals of mourning and memory in modern urban Greece. Blending emotional richness and intellectual rigor, the anthropologist returns home in this exploration of kinship and identity within her own family and native city of Athens. What emerges is not only a new anthropological view of contemporary Greek culture, but also a reflective consideration of the self and subject.
    Following men and women grappling with questions of mortality, Panourgiá moves through the streets and neighborhoods of Athens, seaside resorts and pistachio groves, the corridors and rooms of the Cancer Institute, wakes in apartments and observances in cemeteries. She mingles popular culture, venerable traditions, and contemporary theory as she considers how individuals define their identity as Athenians, as members of a family, as subjects of a polity, in sickness and in health, in death or in mourning. Memory is their guide as it negotiates their relationships with a personal, collective, and cultural past—and the memory of many deaths challenges and reaffirms, deconstructs and reconstructs who they are.
    As intellectually ambitious as it is moving, Fragments of Death, Fables of Identity reconfigures the subject and object of anthropological study and recasts the line where experience ends and analysis begins.
 

The Japanese have ambivalent attitudes toward death, deeply rooted in pre-Buddhist traditions. In this scholarly but accessible work, authors Iwasaka and Toelken show that everyday beliefs and customs--particularly death traditions--offer special insight into the living culture of Japan.

In modern society, we have professionalized our care for the dying and deceased in hospitals and hospices, churches and funeral homes, cemeteries and mausoleums to aid dazed and disoriented mourners. But these formal institutions can be alienating and cold, leaving people craving a more humane mourning and burial process. The burial treatment itself has come to be seen as wasteful and harmful—marked by chemicals, plush caskets, and manicured greens. Today’s bereaved are therefore increasingly turning away from the old ways of death and searching for a more personalized, environmentally responsible, and ethical means of grief.

Is the Cemetery Dead? gets to the heart of the tragedy of death, chronicling how Americans are inventing new or adapting old traditions, burial places, and memorials. In illustrative prose, David Charles Sloane shows how people are taking control of their grief by bringing their relatives home to die, interring them in natural burial grounds, mourning them online, or memorializing them streetside with a shrine, ghost bike, or RIP mural. Today’s mourners are increasingly breaking free of conventions to better embrace the person they want to remember. As Sloane shows, these changes threaten the future of the cemetery, causing cemeteries to seek to become more responsive institutions.

A trained historian, Sloane is also descendent from multiple generations of cemetery managers and he grew up in Syracuse’s Oakwood Cemetery. Enriched by these experiences, as well as his personal struggles with overwhelming grief, Sloane presents a remarkable and accessible tour of our new American way of death.

Based on years of fieldwork in both rural and urban Greece, The Last Word explores women's cultural resistance as they weave together diverse social practices: improvised antiphonic laments, divinatory dreaming, the care and tending of olive trees and the dead, and the inscription of emotions and the senses on a landscape of persons, things, and places. These practices compose the empowering poetics of the cultural periphery. C. Nadia Seremetakis liberates the analysis of gender from reductive binary models and pioneers the alternative perspective of self-reflexive "native anthropology" in European ethnography.

In Mesoamerican Ritual Economy, scholars examine the extent to which economic processes were driven by and integrated with religious ritual in ancient Mesoamerica. The contributors explore how traditional rituals - human blood sacrifice and self-mutilation, "flowery wars" and battling butterfly warriors, sumptuous feasting with chocolate and tamales, and fantastic funerary rites - intertwined with all sectors of the economy. Examining the interplay between well-established religious rites and market forces of raw material acquisition, production, circulation, and consumption, this volume effectively questions the idea that materialism alone motivates the production, exchange, and use of objects.

Exploring the intersection of spirituality and materiality, Mesoamerican Ritual Economy will be of interest to all scholars studying how worldview and belief motivate economic behavior. The authors consider a diverse set of Mesoamerican cultural patterns in order to investigate the ways in which ritual and economic practices influenced each other in the operation of communities, small-scale societies, and state-level polities. Contributors include: Sarah B. Barber, Frances F. Berdan, Karla L. Davis-Salazar, Barbara W. Fash, William L. Fash, Antonia E. Foias, Arthur A. Joyce, Brigitte Kovacevich, Ben A. Nelson, Enrique Rodríguez-Alegría, Katherine A. Spielmann, John M. Watanabe, E. Christian Wells.

We live more intimately with nonhuman animals than ever before in history. The change in the way we cohabitate with animals can be seen in the way we treat them when they die. There is an almost infinite variety of ways to help us cope with the loss of our nonhuman friends—from burial, cremation, and taxidermy; to wearing or displaying the remains (ashes, fur, or other parts) of our deceased animals in jewelry, tattoos, or other artwork; to counselors who specialize in helping people mourn pets; to classes for veterinarians; to tips to help the surviving animals who are grieving their animal friends; to pet psychics and memorial websites. But the reality is that these practices, and related beliefs about animal souls or animal afterlife, generally only extend, with very few exceptions, to certain kinds of animals—pets. Most animals, in most cultures, are not mourned, and the question of an animal afterlife is not contemplated at all. Mourning Animals investigates how we mourn animal deaths, which animals are grievable, and what the implications are for all animals.
 

The contributors to Passages and Afterworlds explore death and its rituals across the Caribbean, drawing on ethnographic theories shaped by a deep understanding of the region's long history of violent encounters, exploitation, and cultural diversity. Examining the relationship between living bodies and the spirits of the dead, the contributors investigate the changes in cosmologies and rituals in the cultural sphere of death in relation to political developments, state violence, legislation, policing, and identity politics. Contributors address topics that range from the ever-evolving role of divinized spirits in Haiti and the contemporary mortuary practice of Indo-Trinidadians to funerary ceremonies in rural Jamaica and ancestor cults in Maroon culture in Suriname. Questions of alterity, difference, and hierarchy underlie these discussions of how racial, cultural, and class differences have been deployed in ritual practice and how such rituals have been governed in the colonial and postcolonial Caribbean.

Contributors. Donald Cosentino, Maarit Forde, Yanique Hume, Paul Christopher Johnson, Aisha Khan, Keith E. McNeal, George Mentore, Richard Price, Karen Richman, Ineke (Wilhelmina) van Wetering, Bonno (H.U.E.) Thoden van Velzen

Remembering the Dead in the Ancient Near East is among the first comprehensive treatments to present the diverse ways in which ancient Near Eastern civilizations memorialized and honored their dead, using mortuary rituals, human skeletal remains, and embodied identities as a window into the memory work of past societies.

In six case studies, teams of researchers with different skillsets—osteological analysis, faunal analysis, culture history and the analysis of written texts, and artifact analysis—integrate mortuary analysis with bioarchaeological techniques. Drawing upon different kinds of data, including human remains, ceramics, jewelry, spatial analysis, and faunal remains found in burial sites from across the region’s societies, the authors paint a robust and complex picture of death in the ancient Near East.

Demonstrating the still underexplored potential of bioarchaeological analysis in ancient societies, Remembering the Dead in the Ancient Near East serves as a model for using multiple lines of evidence to reconstruct commemoration practices. It will be of great interest to students and scholars of ancient Near Eastern and Egyptian societies, the archaeology of death and burial, bioarchaeology, and human skeletal biology.

In a society that has seen epochal change over a few generations, what remains to hold people together and offer them a sense of continuity and meaning? In Songs for Dead Parents, Erik Mueggler shows how in contemporary China death and the practices surrounding it have become central to maintaining a connection with the world of ancestors, ghosts, and spirits that socialism explicitly disavowed.
 
Drawing on more than twenty years of fieldwork in a mountain community in Yunnan Province, Songs for Dead Parents shows how people view the dead as both material and immaterial, as effigies replace corpses, tombstones replace effigies, and texts eventually replace tombstones in a long process of disentangling the dead from the shared world of matter and memory. It is through these processes that people envision the cosmological underpinnings of the world and assess the social relations that make up their community. Thus, state interventions aimed at reforming death practices have been deeply consequential, and Mueggler traces the transformations they have wrought and their lasting effects.

The Vaqueiros de Alzada, a cattle-herding people in the Asturian mountains of Spain, have one of the highest suicide rates in Europe—and an attitude toward death that gives this statistic unusual meaning. This World, Other Worlds considers death among the Vaqueiros as a central cultural fact which reveals local ideas about the origin and destiny of humans, the relations of humans and animals, the configuration of the universe, and the nature of society. Interested chiefly in the conceptual and meaningful aspects of death, María Cátedra focuses on the cultural resources with which the Vaqueiros confront their own mortality—how they experience death and what this reveals about the way they see this world and other worlds.

Applying sensitive ethnographic insight to a rich body of oral testimony, Cátedra discloses an unsuspected symbolic universe native to the Vaqueiros. Death is seen here in close, coherent relation to pain, age, and suffering; sickness and suicide, one must understand the cultural valuation of different ways of dying and the conditions under which suicides take place. To understand what it means to be a Vaqueiro is to understand how suicide can be perceived by a people as acceptable.

A groundbreaking work in European ethnography, This World, Other Worlds takes symbolic analysis to a new level. In its illumination of local conceptions of death, grace, and sainthood, the book also makes a substantial contribution to the anthropology of religion.

Soldier, hero, and politician, the Duke of Wellington is one of the best-known figures of nineteenth-century England. From his victory at Waterloo over Napoleon in 1815, he rose to become prime minister of his country. But Peter Sinnema finds equal fascination in Victorian England’s response to the duke’s death.

The Wake of Wellington considers Wellington’s spectacular funeral pageant in the fall of 1852—an unprecedented event that attracted one and a half million spectators to London—as a threshold event against which the life of the soldier-hero and High Tory statesman could be re-viewed and represented.

Canvassing a profuse and dramatically proliferating Wellingtoniana, Sinnema examines the various assumptions behind, and implications of, the Times’s celebrated claim that the Irish-born Wellington “was the very type and model of an Englishman.” The dead duke, as Sinnema demonstrates, was repeatedly caught up in interpretive practices that stressed the quasi-symbolic relations between hero and nation.

The Wake of Wellington provides a unique view of how in death Wellington and his career were promoted as the consummation of a national destiny intimately bound up with Englishness itself, and with what it meant to be English at midcentury.