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This study aimed to understand the experiences of bereaved family members in view of restrictive COVID guidelines using qualitative approach. 10 Hindu, Gujarati bereaved family members who lost their loved ones during the first wave were interviewed telephonically after a month of their loss. Findings were difficulty in proper communication during hospitalization, disrupted end-of-life and funeral rituals and accepting harsh realities related to the changes imposed by using content analysis. Most of the family members felt that there was a need of staying with the patients. Telephonic mode of communication was not sufficient for them and created doubts related to death. Most of them felt remorseful as they were not able to see or bring their loved one home during their last moments and felt deprived of the traditional rituals. Also, they had to deal with their grief by themselves. [ABSTRACT FROM AUTHOR]

Despite research demonstrating positive outcomes of conscious death reflection, very little research directly examines a core proposition of existential psychologists—that death reflection provides an opportunity for more authentic living. The current study compared individuals chronically exposed to genuine mortality cues (funeral/cemetery workers, n = 107) to a matched control sample (n = 121) on autonomous motivation. It also assessed the moderating role of six constructs implicated in growth-oriented processing of death reflection: psychological flexibility, curiosity, neutral death acceptance, death anxiety, approach-oriented coping, and avoidant coping. Funeral/cemetery workers were significantly higher on autonomous motivation, and death-related work was found to have a more positive association with autonomous motivation for those higher on flexibility and lower on death anxiety. This has implications for both understanding which individuals are most likely to experience growth motivations when confronting death, and potential avenues for facilitating these motivations to enhance well-being. [ABSTRACT FROM AUTHOR]

Before European contact, Māori disposed of the dead in environmentally sustainable ways. Revitalizing pre-colonial burial practices presents an opportunity for Māori to evaluate current practices and reconnect with their ancient tribal customs and practices. The research question asks: What is the decolonizing potential of urupā tautaiao (natural burials)? Paradoxically, environmentally unsustainable modern tangihanga (funerals) retain the ethos of customary funerary traditions. Urupā tautaiao presents an opportunity for iwi (tribes) to retain cultural integrity in the death space, without compromising Papatūānuku (earthmother). Methodologically, a Māori worldview frames an action research mindset. The study captures a tribal community's exploratory journey into urupā tautaiao. [ABSTRACT FROM AUTHOR]

An increasing number of people view their pets as family members and the death of a pet often induces a grief reaction of comparable severity to the loss of a significant human relationship. Yet, despite similar levels of grief, the death of a pet typically does not involve similar rituals that allow owners to express their grief. This study was designed to better understand how people memorialize their pets through the use of continuing bonds (CB) expressions, as well as their choices pertaining to after-death body care, decisions related to taking time off work following the death, the impact of their religious beliefs on memorialization choices, and how their veterinarian responded to the death. An online, anonymous, cross-sectional survey was distributed to pet owners who had experienced the loss of a companion animal, resulting in 517 responses, most of whom were White (86%), female (91%) and resided in the United States (87%). We found that choices regarding the expression of CB in response to pet death are similar to those witnessed after human loss. This study is one of the first to identify the wide array of pet owners' choices regarding memorialization and emphasizes the importance of recognizing individual choices. These results suggest that it is essential that those grieving the death of their pet be supported and reassured that there is no right or wrong way to grieve, with all options recognized as legitimate in the experience and expression of one's grief. [ABSTRACT FROM AUTHOR]

In the early months of the COVID-19 pandemic in India, due to strict lockdown, the family members of the victims of COVID-19 had to witness the dying and death of their relatives in solitude, improper funerals, and the absence of death rituals. After in-depth interviews with twelve relatives of seven deceased patients conducted more than a year after experiencing those deaths of loved ones, it was found that most of them had been struggling with long-term complicated grief without a sense of resolution. As funerals and death rituals, following the work of Van Gennep in his 'Rites of Passage', ensure the transition of grievers from a preliminal state by preparing for the imminent loss to a postliminal renovated stable state by reabsorbing them into the collective social and cultural conditions, the absence of that compels the mourners to get stuck in a liminal state, or limbo. [ABSTRACT FROM AUTHOR]

Lynx remains are rare in archaeological assemblages. The skeleton of an adult male accompanied by four dogs was found in a large Migration Period pit at Zamárdi–Kútvölgyi‐dűlő II, Hungary. Extant lynx skeletons were used in estimating the shoulder height of this individual. Its stature is comparable to those of the large dogs it was buried with. None of the five skeletons showed skinning marks. Although the physical reconstruction of the lynx was of help in appraising this special pit, the actual nature of the deposit remains in question. Possible interpretations range from the mundane discard of carcasses to the poorly understood ritual burial of carnivores, beginning with the lynx. We reviewed these options within the framework of cultural diversity of Migration Period peoples in west‐central Hungary. [ABSTRACT FROM AUTHOR]

Navarre has long been seen as a liminal state, torn between influence and interference from its French and Iberian neighbors. The five regnant queens of Navarre exemplify this situation through their own lives which saw them pulled politically and even physically between France and Iberia—from Juana I who lived the whole of her life in France, to queens like Juana II and Catalina I who moved back and forth over the Pyrenees during their reign, to the queens Blanca I and her daughter Leonor who spent their reigns (though not their whole lives) largely in Iberia. The diverse location of these queens' death and burial reflect the geographical context of their lives—significantly, none of the regnant queens of Navarre are buried in their own capital city of Pamplona and only one is buried in Navarre itself. This article will examine the tombs of these five women, unpicking the situational, dynastic and political context which resulted in their virtual absence from the kingdom they ruled in death and the individuals and factors involved in the shaping of their memory. [ABSTRACT FROM AUTHOR]

The current study was conducted to explore the bereavement (experienced loss of a loved one through death within time frame of 0–3 years span). Seven adolescents (10–19 years old) with intellectual disability were included in the study. Semi-structured interviews were conducted through interview guide which was prepared with the help of Piaget's theory of cognitive development concept related to death. Data was analyzed with content analysis and six major themes were derived, that is, meaning of death, death rituals, religious concepts related to death, reasons of death, grieving perception, and coping with grief. Mostly, concepts were explained under the light of religious preaching and their introjection in the lives of adolescents with intellectual disability. Current study helped in exploration of experiential phenomenon of loss in adolescents with intellectual disability. [ABSTRACT FROM AUTHOR]

In 2016, a rescue excavation at the Jičín Natural Sciences Centre and Observatory uncovered a mass grave containing multiple commingled individuals buried in several layers. Zinc buttons and clothing remnants possibly related to eighteenth–nineteenth-century military uniforms found in the grave suggest that these individuals were soldiers. During this period, the Jičín region experienced numerous battles and was the location of several military barracks, hospitals, and transport routes, in addition to supporting civilian populations. To contextualize this burial site, bioarchaeological analyses including assessments of age-at-death, sex, and stature, and recording the presence of injury or medical intervention were conducted. A high frequency of young adult males suggests that the grave was related to military activity. The presence of infants, limited evidence of perimortem trauma, and absence of signs of medical treatment could indicate that this mass grave was related to military encampments rather than battlefield contexts. [ABSTRACT FROM AUTHOR]

This essay argues that "The lamentacion of a Gentilwoman vpon the death of her late deceased frend William Gruffith Gent." in The Gorgeous Gallery of Gallant Inventions (1578), attributed to Isabella Whitney, is a witty reimagining of one of the most popular Renaissance literary genres: the epitaph. The poet's grief revolves around the personal consequences of her secret lover's death, handling stock phrases and situational irony to strangely moving effect. While the poem's first-person speaker invokes the epitaph only to repudiate it, the three quatrains framing the text (written in the third person and therefore generally attributed to the volume's editor Thomas Proctor), pins down the mourning presence with the epitaphic "here." This paper suggests single authorship of the doubled text by showing how the poem posits personal lament as the site of interment located by the spatial demonstrative "here," to fashion a poetics of closure in which the voice of the languishing female poet becomes, through linguistic and textual splitting, a living epitaph for the dead beloved. [ABSTRACT FROM AUTHOR]

Talking about death and dying is promoted in UK health policy and practice, from a perception that to do so encourages people to plan for their end of life and so increase their likelihood of experiencing a good death. This encouragement occurs alongside a belief that members of the public are reluctant to talk about death, although surveys suggest this is not the case. This paper describes findings from a research study in which people participated in deliberative discussion groups during which they talked about a range of topics related to death, including talking about death, the good death, choice and planning and compassionate communities. Here we report what they had to say in relation to talking about death and dying. We identified three themes: 1. The difference between talking about death as an abstract concept and confronting the certainty of death, 2. how death and dying presents issues for planning and responsibility, and 3. approaches to normalising death within society. For our participants, planning was considered most appropriate in relation to wills and funerals, while dying was considered too unpredictable to be easy to plan for; they had complex ideas about the value of talking about death and dying. [ABSTRACT FROM AUTHOR]

This paper places emphasis on an unknown part of the cemetery audience, the 'Other'. It emerged as an audience category, comprising 26 out of 214 survey participants, in a four-month online audience research regarding two Athenian cemeteries. The basic argument for the scope of this research is that in highly contested public spaces such as the Third and the Anastasis cemetery, which reflect some of the most striking abnormalities of Greece's unequal cemetery system, 'others' are systematically constructed and are not co-included in ordered, face-to-face representation. Thus, we emphasise the digital form of this research as more resourceful when exploring silenced voices and invisible presences. We discuss the integral taxonomies of the 'Other' on the basis of the dialectic character of the place. Finally, in order to negotiate otherness as an identity marker, we focus on the opinions of the 'Other' audience regarding spatial practices, attitudes and emotions related to the space of the dead. [ABSTRACT FROM AUTHOR]

In high-income countries where eye care is advanced, cornea harvesting is hidden from public view. Here entire eyeball enucleations performed on corpses are done in hospital morgues without mourners' presence. For the last two decades, the traditional public crematorium area next to the Pashupatinath temple at the holy river Bagmati east of Kathmandu, has become a major Nepal Eye Bank site for motivated cornea donations. To be cremated in the premises of the Pashupatinath temple is considered highly auspicious. After families have given their consent, the cremation rituals are briefly interrupted by the Nepal Eye Bank staff, and cornea button excisions are performed in public space. Thus, mourners regularly view and assist during the removal of cornea button tissues from the deceased before the bodies are burned on the open funeral pyres or in the electric crematorium. How is it that Nepali mourners at Pashupati crematorium accept and comply with cornea donation practice? I argue that cornea donation at Pashupati is a collective achievement accomplished by complex socio-material arrangements that bring together various professionals, procedural manuals, legal framework, equipment, medical intervention, the deceased body, and mourners during the cremation practice. [ABSTRACT FROM AUTHOR]

This is a study of deathscapes at the margins of Europe, Denmark and Cyprus, focusing on cemeteries in the respective capitals of those two countries. By employing comparison and situating the emergence of cemeteries within the two societies' different socio-historical trajectories, we challenge key assumptions on cemeteries put forth by historians and sociologists related to cemeteries' inexorable secularisation and the democratic prerogative of everyone, not just the elites, to their posthumous presence as named individuals. Specifically, we show how in Denmark's case the predominance of social democracy entailed a preference for erasure in communal, anonymous graves rather than the posthumous presence of all as named individuals. In Cyprus instead, the rise of an 'ethnarchic' religious-orientated state hindered the secularisation of cemeteries. Moreover, the symbolic focus of graves in Cyprus has not been on the atomised individual subject but on the family. These dynamics have given rise to different challenges: emptying out in Copenhagen's cemeteries and overcrowding and expansion in Nicosia. Consequently, cemeteries have also come to be conceptualised in different ways: as sites of real estate in Cyprus and as public spaces in Denmark. [ABSTRACT FROM AUTHOR]

This paper discusses the case of missing persons in Israel, to show how the category of "missingness" is constructed by the people who have been left behind, and how this may threaten the life-death dichotomy assumption. The field of missing persons in Israel is characterized not only by high uncertainty, but also by the absence of relevant cultural scripts. Based on a narrative ethnography of missingness in Israel, I claim that a new and subversive social category of "missingness" can be constructed following the absence of cultural scripts. The left-behinds fluctuate not only between different assumptions about the missing person's fate; they also fluctuate between acceptance of the life-death dichotomy, thus yearning for a solution to a temporary in-between state, and blurring this dichotomy, and thus constructing "missingness" as a new stable and subversive ontological category. Under this category, new rites of passage are also negotiated and constructed. [ABSTRACT FROM AUTHOR]

The analysis of familial relationships among individuals co‐buried in a shared tomb is crucial for understanding burial practices and the underlying social organization of ancient human society. However, archaeological interpretation of these relationships has traditionally relied on conjecture and circumstantial evidence. The development of next‐generation sequencing technologies makes it possible to obtain genomic data from ancient individuals and thus can further estimate the genetic relatedness among these individuals in an accurate manner. In this study, we obtained the genomes of four individuals excavated from a single tomb in northern China. We found that three out of the four individuals were from a nuclear family, including the parents and their son, while the remaining female individual was genetically unrelated to the others. Our study not only shows that the burial custom was organized based on both biological relatedness and social kinship ties but also suggests the presence of likely female exogamy in ancient China. Finally, we find the genetic profile of these individuals carried a majority ancestry from the sedentary agriculturalists from the Central Plains of China and subtle ancestry that derived a gene pool associated with nomadic pastoralism, implying a long‐standing genetic continuity among ancient populations in northern China, but with genetic and cultural connections with nomadic groups during the 11th to 13th centuries. [ABSTRACT FROM AUTHOR]

Situated southeast of the Chuwangcheng (City of the Chu kings) site, Zhengjiahu cemetery is a significant burial ground occupied throughout the Warring States and Qin-Han periods. Excavation in Area C was conducted in 2021. During the excavation, two noteworthy Qin culture tombs were uncovered—tombs M274 and M234. These tombs yielded a wooden gu-rod with extensive text and painted burial containers. The wooden gu-rod, remarkable in its form and abundant in content, is important for the study of the social history and ideology of the late Warring States period. Additionally, the discovery of painted burial containers bridges a gap in our current understanding of Qin and Han painting media and genres. These artifacts offer indispensable data for researching burial customs and rituals, along with the religious thought of the Qin migrants from Guanzhong. [ABSTRACT FROM AUTHOR]

Since May 2022, six newly-discovered sacrificial pits have been excavated at the Sanxingdui site, revealing 13,000 cataloged artifacts. Over 3000 of them are intact, well-preserved artifacts made of ivory and other materials. Considering the discoveries from these six pits and the two previously excavated pits, we propose that pits K5 and K6 were used as sacrificial pits for sacrificial activities, while the other pits served as burial pits for ritual objects. The excavations detailed in this article hold great significance for understanding the sacrificial activities, the sacrificial systems of the ancient Shu state, and the shifting settlement patterns at the Sanxingdui site. [ABSTRACT FROM AUTHOR]

This paper analyzes the nuances of the Roman Catholic Church's opposition to suicide. First, we analyze biblical suicide cases, showing that these were not usually met with clear condemnation. Next, we show the development of the Roman Catholic Church's moral teachings, with special attention to Augustine. The canon law of the Middle Ages still made some distinctions regarding motivation, but at this point, Roman Catholic funerals started to be refused to those having committed suicide as discouragement to others. This was maintained by the Council of Trent. In the twentieth century, the Roman Catholic Church followed modern psychiatry in attributing suicide to mental illness, and the ban on Roman Catholic funerals was lifted. Currently, the Roman Catholic Church tries to discourage suicide while accompanying people in need. [ABSTRACT FROM AUTHOR]

NOR (Natural Organic Reduction) is the four-to-six-week process of composting a human corpse into soil. While to the general public, NOR may sound like a biologically-sound, basic, holistic answer to the question of body disposition, death care industry professionals know it is not nearly that simple. With NOR recently legalized in New York, major problems will be brought forth in five categories including the following: (1) Disease control with regard to soil, water and air contamination, (2) Cost efficiency, (3) Soil retrieval issues, (4) Impossible accommodations during an epidemic or pandemic, and (5)Failure to Protect What Should Be Sacred Ground/Failure To Provide A Physical Memorial For Decedents. This article will explain the NOR process and address the five problematic issues this process brings forth. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

The cremation has been documented since prehistoric times and it was a common funerary custom until the advent of Catholicism. Falling into disuse, during XVII–XVIII centuries there were new movements to bring it back according to modern criteria, mainly due to hygienic reasons and cemeteries overcrowding. This also led to the prototyping of new crematory ovens to improve the ancient open-air pyre. Lodovico Brunetti was the first to carry out a crematory experimental research in the modern countries. Since Brunetti's studies were based on the study of ancient cremations, a comparison with a modern experience of reconstruction of archaeological cremation is presented to evaluate the validity of his crematorium oven. Furthermore, the social and religious aspects related to Brunetti's inventions and the revitalization of cremation shows how tools and technologies and also the cultural environment have evolved over the years, effectively accepting the cremation practice as an alternative to inhumation. [ABSTRACT FROM AUTHOR]

Tel Megiddo is a major type‐site for the Middle Bronze in the Levant. During this period a new burial custom appeared in which the dead were interred beneath occupied houses. This tradition is well attested in Area K at the site. Area H, near the palatial complex, revealed a monumental masonry‐constructed chamber tomb. This article presents the results of residue analysis conducted on ceramic vessels placed in these tombs as burial offerings. Hundreds of intramural Middle Bronze tombs with ceramic offerings were excavated in the Levant, but this is the first time the content of the vessels is revealed. [ABSTRACT FROM AUTHOR]

Nurse honor guards are groups of volunteer nurses that attend fellow nurses' funerals or memorial services and conduct a brief ceremony to recognize the nurse's dedication to the profession. These ceremonies incorporate elements of nursing's history, including the wearing of traditional nursing uniforms. Nurse honor guards highlight that nurses not only tend to the well-being of their patients but also share a collective responsibility to support and care for one another. This article describes what nurse honor guards do and discusses the authors' experiences participating in them. [ABSTRACT FROM AUTHOR]

The article represents a contribution to the funerary archeology of the province of Scythia, outlining the picture related to the funerary practices addressed to children. It is emphasized that the burial rituals, most of the time, were different from those applied to adults in terms of the space within the necropolises, the position, the orientation, or the burial inventory. [ABSTRACT FROM AUTHOR]

Objectives: This study explores the paleoepidemiology of the Black Death (1348–52 AD) mass graves from Hereford, England, via osteological analysis. Hereford plague mortality is evaluated in the local context of the medieval city and examined alongside other Black Death burials. Methods: The Hereford Cathedral site includes mass graves relating to the Black Death and a 12th‐16th century parish cemetery. In total, 177 adult skeletons were analyzed macroscopically: 73 from the mass graves and 104 from the parish cemetery. Skeletal age‐at‐death was assessed using transition analysis, and sex and stress markers were analyzed. Results: The age‐at‐death distributions for the mass graves and parish cemetery were significantly different (p = 0.0496). Within the mass graves, young adults (15–24 years) were substantially over‐represented, and mortality peaked at 25–34 years. From 35 years of age onwards, there was little variation in the mortality profiles for the mass graves and parish cemetery. Males and females had similar representation across burial types. Linear enamel hypoplasia was more prevalent within the mass graves (p = 0.0340) whereas cribra orbitalia and tibial periostitis were underrepresented. Conclusions: Mortality within the Hereford mass graves peaked at a slightly older age than is seen within plague burials from London, but the overall profiles are similar. This demonstrates that young adults were disproportionately at risk of dying from plague compared with other age groups. Our findings regarding stress markers may indicate that enamel hypoplasia is more strongly associated with vulnerability to plague than cribra orbitalia or tibial periostitis. [ABSTRACT FROM AUTHOR]

There is a lacuna of knowledge on the inland trade routes across Bronze Age central Arabia, which this article seeks to fill based on new evidence from Wādī al‐Fāw, Saudi Arabia. Contrary to a common belief that interior Southeast Arabia after the Holocene Humid Phase and until the domestication of the dromedary had turned desolate Badlands, this study offers documentation that during the early Bronze Age, a commercial corridor connected the Kingdom of Dilmun on the Arabian Gulf coast with the southern parts of Saudi Arabia, probably Yemen. Seals of Dilmun Type, Dilmun pottery and related burial praxis make up the gist of the evidence from Wādī al‐Fāw. A dry mummification mound burial custom is possibly identified at al‐Fāw and probably Taymāʾ, which contrasts the classic Dilmun mound burial custom. An attempt is made to reconstruct the most likely route that connected Dilmun and Wādī al‐Fāw. The emergence around 2000 BC of this trade network, likely based on donkey trains, closely coincides with the rise of the Kingdom of Dilmun, but surprisingly also with a time when Arabia witnessed unusually arid conditions. Identification of this unexpected ancient corridor should profoundly affect how upcoming models consider linguistic, ideological, genetic, cultural and technological transmission across Bronze Age Arabia. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

Thomas Hardy's 1897 short story, 'The Grave By the Handpost,' set in early nineteenth-century Dorset, explores the custom of suicide burial at the crossroads before the practice was outlawed in 1823. The story, which draws from family history, local accounts, and articles in the Dorset County Chronicle, tells of a widowed sergeant who feels forsaken by his son, and in a state of despair, takes his life. The coroner rules a felo de se (or 'felon of himself'), and the sergeant's body is buried at the parish boundary between two villages. In contrast with other customs, suicide burial was characterized by a unique capacity to shame both the deceased and the deceased's family in perpetuity. While suicide itself would not be decriminalized until 1961, I argue that Hardy sought to destigmatize the coupling of suicide and shame that had predominated in British culture for centuries. This approach follows from Thomas Hardy: Folklore and Resistance (2016) in reading Hardy's view of folk culture in flux, as rural communities evolved to reimagine their inherited customs. Hardy espoused what he called 'evolutionary meliorism', a belief that communities might develop more ethical responses to human situations than were codified in the law. I argue that the villagers' response in 'The Grave' demonstrates this idea in practice, and I conclude that their decision to reject this custom on ethical grounds marks 'The Grave' as an important late Hardy work. [ABSTRACT FROM AUTHOR]

Finally, Quintana and Casanova point out that religion may be perceived as irrelevant when secularism develops a spiritual sensibility capable of absorbing and diluting religious experience. The first is that secularism is largely defined by its relationship to religion (secularism as a space where religion has no impact). Finally, it seems essential to briefly point out the consequences of the different conceptions of secularism when it comes to answering the question of religion's status in society and the role it should play. [Extracted from the article]

LGBTQIAþpeople, particularly those aging into end-of-life care decisions, need safety cues to identify safe spaces to access equitable death care. We conducted a website content analysis of 90 randomly selected funeral homes across the United States to evaluate the presence of LGBTQIAþsafety cues, such as inclusive language, symbols, imagery, and LGBTQIAþ-friendly collaborations. Results showed that none of the selected funeral homes displayed any kind of safety cues. A significant change in funeral home marketing strategies is warranted so sexual and gender minorities can easily locate inclusive and affirming death care services. [ABSTRACT FROM AUTHOR]

The aim of this study was to examine the grief rituals and grief reactions of individuals who experienced the death of a loved one during the COVID-19 pandemic. This study included 114 participants. The majority of participants (81.6%) stated that the COVID-19 pandemic affected the grieving process. The participants who stated that the COVID-19 pandemic affected the grieving process showed more physiological grief reactions. The implementation of grief rituals did not affect the grief reactions (p >.05). It is recommended to conduct studies with individual in-depth interviews in order to determine the effects of grief rituals on the grieving process in the COVID-19 pandemic. [ABSTRACT FROM AUTHOR]

The Robebus Chapel at Mount Nebo was revealed in 1981 and its crypts excavated from 2007 to 2011. The earliest interments were supine and articulated, while the bones of later depositions were disarticulated, commingled, and frequently broken. Postdepositional tool modification occurred on seven crania and on the ribs of one of the estimated seventy-three adult males interred. The accessibility to the crypts provided a means for monastics to view the decomposition sequence and anatomy, which provided useful knowledge in their capacity as physical as well as spiritual healers. Decomposition, reintegration, recombination, removal, and modification with tools were part of the funerary cycle that produced increased fragmentation over time. This fragmentation corresponded to increased competitive relic acquisition, international pilgrimage, and Mount Nebo's role as a physical and spiritual healing center. N.B.: Images of human bones. [ABSTRACT FROM AUTHOR]

Copyright of Jurnal Ilmiah Islam Futura is the property of Jurnal Ilmiah Islam Futura and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper attempts to measure and report the extent and magnitude of tax evasion in the medical sector and to be compared with other selected human-to-human (Η2Η) life services in the Greek economy. Specific household expenditures for human (Η2Η) services for the period 2011–2017 were analysed, using data from the annual 'Household Budget Survey (HBS)' of the Hellenic Statistical Authority (ELSTAT) and were compared with the financial administrative data from the 'Statistical Business Register (SBR)', which is updated on an annual basis with data provided by the tax authority, depending on the case-specific characteristics of each sector under study that have been taken into account in the calculations. The research showed that the participation of doctors in the phenomenon of tax evasion as a whole has been declining in recent years while other human economic activities are responsible many times over for the perpetuation and exacerbation of the phenomenon. The annual tax evasion on average for the period 2011–2017, for the medical sector, is estimated to amount to €565.6 million (0.31% of the Greek GDP – mean value of the same period), while for the 'accommodation services (hotels)' sector, it is estimated to €3.3 billion (1.84% of GDP), to €6.8 billion for the catering sector (3.76% of GDP), to €2.1 billion for the education sector (1.18% of GDP), to €87.3 million for the hairdressing/other beauty treatment services of the personal service sector and finally to €50.3 million for the funeral and related services sector. [ABSTRACT FROM AUTHOR]

Copyright of Boletín Geológico y Minero is the property of Instituto Tecnologico Geominero De Espana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The contractor of the gas line transition from Damghan to Neka destroyed and recovered two tombs in 2014. The site is located 80 km south of Sari. Archaeological excavations led to discovering two historical cemeteries, settlements, and an Islamic castle and cemetery. Architectural remains and objects indicate historical catacomb burials. There are questions about the site including the architectural structure of the catacombs, burial method and dating. Systematic survey and excavation and subsequent comparison of data, with burial method, suggest a vast Parthian settlement in the site. Vestemin is the first Parthian site in Mazandaran. What distinguishes the site from the other Parthian cemeteries is the family catacombs. The Vestemin catacombs consist of three parts, including 1) the rectangular space or the corridor, 2) threshold or entrance between the rectangular space and the catacomb chamber, 3) the catacomb chamber. Armaments including swords, daggers, arrowheads, trefoil arrowheads, and armor were among the findings of the cemetery. Varieties of the objects and using armaments as gifts, had nothing to the deceased’s gender. Investigating the types of armaments reveal how the cavalries applied them, because armaments such as swords, daggers, and arrowheads, are light weapons that Agile Parthian cavalries used against the romans’ heavy weapons, as their classic enemy. [ABSTRACT FROM AUTHOR]

Dance/movement therapy (DMT) is a somatic-based psychotherapy approach that can supplement existing therapy techniques or stand on its own as effective psychological treatment. As a growing field, DMT continues to expand its application to different populations. This literature review analyzed the implications of DMT application for individuals who are dying. While the application of DMT with diverse populations has been studied, the literature regarding the application of DMT with dying individuals is slim. Medical, spiritual, and emotional treatment during death have received considerable attention in academic literature, however, the application of many body-based psychological treatment interventions has not been studied as thoroughly. Literature concerning the cultural attitudes towards death in Western and non-Western cultures, mental illness and death, and the literature that has been published thus far concerning DMT and death were analyzed as a framework to better understand the potential application of DMT with dying individuals. While research still needs to be conducted in order to best apply DMT in the treatment of dying individuals, the research points to strong potential for the creation of further evidence-based care. [ABSTRACT FROM AUTHOR]

Copyright of Proceedings of the Prehistoric Society is the property of Cambridge University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Healthcare facilities are committed to providing high-quality care throughout patients' treatment trajectories. That same obligation continues when patients die. Handling of patients and their belongings safely and respectfully is essential. Despite recognition of this aspect of care, facilities struggle and are confronted with a number of barriers. This article describes the implementation of a Decedent Affairs Office at Emory University Hospital. [ABSTRACT FROM AUTHOR]