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Lasting for nearly 1,500 years, the Dawenkou Culture, especially the middle-late phase, was a critical period for the evolution from a relatively equal to a stratified community, as well as the formation of social complexity in the Haidai region. It was worth noting that the uniquely high-level funeral practices in this period was strikingly characterized by the specific tomb structure and exquisite funerary objects. As an essential part of human society, animals have played important roles in mortuary practices for millennia. This report presents a preliminary analysis of funerary animals, dating approximately to 5000–4500 BP., excavated in 2016–2017 from Jiaojia site, one of the most important high-ranking settlement sites discovered in recent years in the northern Shandong Province. Based on the investigation of faunal composition, skeletal elements, burial location and their relationship with diachronicity, burial grade, gender and identity of the deceased, we discussed the differences in the choice and preference for animals in the burial practices at Jiaojia community during the Dawenkou Culture period. These differences highlight the functional, social, or religious significance of specific species, which played a crucial role in exploring the unique funerary treatment for elite groups. Additionally, our findings offer new insights into the subsistence economy and habitat of the ancients during the Dawenkou Culture period at the Jiaojia site. [ABSTRACT FROM AUTHOR]

This paper uses a case study of a shaft in Surrey, England, to illustrate the potential of traditionally overlooked material for increasing understanding of Romano-British minority mortuary rituals. Taphonomic analysis of a substantial assemblage of disarticulated human remains from a first-century a.d. quarry from the Nescot Former Animal Husbandry Centre in Ewell, Surrey, showed evidence of multi-stage post-mortem processing. This included decomposition of the remains within a protected environment followed by removal of certain skeletal elements. The assemblage is then contextualised against the treatment of human remains in other Romano-British shaft and well deposits. Finally, the material is compared to Iron Age examples of post-mortem processing, revealing the Nescot shaft is unlikely to be a direct continuation of pre-conquest practices. [ABSTRACT FROM AUTHOR]

Simple Summary: The authors present a preliminary analysis of caprine remains from 70 burials at Dunping, a burial site associated with Bronze-Age pastoralists in northwestern China and featured by the interment of skulls and hooves of domestic ungulates in burial contexts. The minimal impact of weathering on the skeletal elements and the attachment of atlases in skulls suggest that the caprines chosen for burial may have been slaughtered on-site, and that the inhumation of the caprine skulls and hooves occurred shortly after their death. It is likely that the remaining carcasses of the caprines were consumed by or distributed among funeral participants. The mortality profiles indicate the presence of caprines across various age stages at the site, with individuals aged 6–12 months accounting for the largest proportion. This pattern differed from those observed in contemporaneous pastoral societies in the regions nearby. The late second and first millennium BC witnessed extensive economic, cultural, and political exchanges between pastoralists and sedentary farming states in East Asia. Decades of archaeological fieldwork across northern China have revealed a large number of burial sites associated with pastoralists during the first millennium BC. These sites were characterized by the inhumation of specific animal parts in burials, predominantly the skulls and hooves of sheep, goats, cattle, and horses. However, the selection preference for these animals and how they were integrated into the mortuary contexts of these pastoral societies remain poorly investigated. Here, we report a preliminary analysis of caprine remains from 70 burials at the site of Dunping in the southern Gansu region of northwestern China, dated to approximately the seventh to fourth centuries BC. Based on an examination of species composition, post-depositional effects, traces of human alteration, skeletal element representation, and age at death, we discussed the selection, slaughtering, and inhumation of caprines concerning the mortuary practices at the site. Comparisons between Dunping and several other contemporaneous burial sites in neighboring regions, specifically in terms of the mortality profiles, further highlight distinct patterns in the selection of caprines for mortuary purposes among pastoral societies. These differences suggest varying degrees of emphasis placed on the economic and social significance attributed to caprines. Our findings provide new insights into the roles that caprines played in both ritual performances and subsistence practices among pastoralists in East Asia during the first millennium BC. [ABSTRACT FROM AUTHOR]

The majority of the Early Iron Age cremation graves of women near the Middle Danube in northeast Croatia and northwest Serbia, in the cemeteries of Batina, Dalj, Vukovar, Sotin and Doroslovo, contained an urn, a set of ceramic vessels, and sometimes costume accessories and additional jewellery items, such as hair bands, pendants, or fibulae. The present paper uses interdisciplinary analysis and interpretation to examine the chronology of graves 101 and 105 from the cemetery of Batina and the role of the women in the community that lived on the site in the Early Iron Age.

The paper addresses the understanding of the complexity in intentional and random manipulation with deceased human bodies in the Mid-Upper Paleolithic in Eurasia. A series of single or multiple anatomic modern human burials at open air-sites, in caves or under rock shelters have been documented. Some of them are decorated and covered by extra-large sized mammal bones for protection. Beside these ritually buried individuals, isolated human cranial and postcranial fragments are scattered through the cultural and other depositional layers, many of them being identified during the post-excavation processing of faunal remains (e.g. Dolní Věstonice I, II and Pavlov I sites in the Czech Republic). These bits and pieces often lack direct evidence of predator or human manipulation (except intentionally perforated human teeth), which raises the question of a differential mortuary practice employed by our ancestors and/or the presence of specific depositional and post-depositional taphonomic conditions in the preservation of human remains. The paper addresses ethnoarcheological observations in different types of treatment of deceased human bodies among recent Arctic and sub-Arctic hunter-gatherers and reindeer herders in Eurasia with a special emphasis on the burial rites among the Nenets from northwestern Siberia. The work aims at the author's own social and economic scope, in which inappropriate or partial manipulation with the deceased human body presents a disputable, unethical and even illegal act. [ABSTRACT FROM AUTHOR]

In Chinese mortuary research, too much reliance on traditional qualitative typological analysis renders quantitative attributes of mortuary practice data ignored. Examining the Taosi cemetery one of the famous cemeteries of Neolithic China (2300–1900 BC), this study discusses the advantages and disadvantages of typology and digital methods. Extant qualitative research has classified the Taosi burials into six vertical categories, representing a pyramidal social hierarchy. However, this approach solely relied on the labor expenditure principle, whose outcome was highly subjective and difficult to verify. This study applies a multivariant analysis. Factor analysis is used to investigate the correlations within the mortuary data. The statistical factor scores quantify the differences between the combination of burial objects in different tombs and allow clarification by cluster analysis to investigate their different social meanings. The results reveal two-axial divisions in the Taosi cemetery: vertical stratification based on hierarchy and horizontal differentiation based on social categories/identities. Compared with the simplistic typological description, such a quantitative method reveals the characteristics of each category more clearly, clarifies the classification criteria, and extracts more detailed information about the society and its mortuary practices.

Microfossil analyses of three early Neolithic pottery vessels from Xiaohuangshan, a middle Shangshan culture site in Zhejiang (ca. 9000–8500 cal. BP), revealed the earliest evidence of red rice beer brewing in China. This fermentation method involved the preparation of qu starter with Monascus mold, rice, and probably herbs; the brewing ingredients may have included mainly rice, together with Job's tears, acorn, and lily bulb; and globular jars were used as fermenters. The dregs of the red beer may have been used for cooking with solid foods and served with them on plates at feasts. The globular jar analyzed was a part of the grave goods assemblage, suggesting that alcoholic beverages were sacrificial offerings to the dead ancestors. This mortuary practice, which involved rice-based fermented beverages, emerged in the early stage of rice cultivation under the wet-warm climatic conditions during the early Holocene, shedding new light on the driving forces of the origin and dispersal of rice domestication in China. [ABSTRACT FROM AUTHOR]

Indonesia consists of many different ethnic groups and religions. Islam is the major religion in Indonesia, thus also rendering Islamic tradition as being significant in Indonesia. This is also the case with Islamic law. In March 11, 2020, COVID-19 was declared as pandemic by WHO. Since then, there were reported cases of forceful seizure of deceased bodies by the deceased's family in Indonesia. The aim of this research is to understand the problems related with Islamic law implementation in COVID-19 mortuary practice in Indonesia from the perspective of forensic pathologists. This study also aims to analyze whether the solutions given are in accordance with Islamic law. The sampling method used was convenience sampling. The respondents were forensic pathologists from different areas in Indonesia. 19 out of 20 respondents reported problems and solutions. The solutions were in accordance to Islamic law. Problem that is present in mortuary practice in the context of muslim COVID-19 patients are related to the bathing and shrouding process. There is distrust on whether proper care had been carried out. The situation happened due to the community's lack of comprehensive understanding of proper Islamic mortuary practice in COVID-19 pandemic context. [ABSTRACT FROM AUTHOR]

Copyright of Arheološki Vestnik is the property of Scientific Research Centre of Slovenian Academy of Sciences & Arts 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 study of hezangmu, 'collective burials', is an integral part of long-standing debates within Chinese archaeology. Traditional interpretations, shaped by social evolutionary models from the 1950s onwards, link collective burials to descent and inherited identity and status. Our study revisits Yanghai cemetery in Xinjiang, one of the largest Bronze Age cemeteries excavated in China's northwest, using GIS and statistical analyses. Our findings indicate that collective burial was a central aspect of Bronze Age funerary custom at Yanghai, with declining investment by the Iron Age. As a special form of collective burial, multi-layer collective burials emerged as a practical adaptation, not as a marker of special status. Their prevalence increased as ritual spending decreased. Based on our results, we suggest Bronze Age social stratification at Yanghai was shaped by local shamanistic practices. [ABSTRACT FROM AUTHOR]

Sudden unexpected death in the young (SUDY) is defined as the rapid, unsuspected demise of an apparently healthy individual between the ages of one and 40 years. There is a gap in research pertaining to this population in a South African context. This retrospective study aimed to explore the burden, scope of post-mortem investigation, and risk factors of SUDY admissions to Salt River Mortuary (SRM) in Cape Town between 1 January 2010 and 31 December 2019. Medico-legal case files pertaining to SUDY cases from SRM were reviewed. SRM received a total of 34 601 admissions in the 10-year period; of which 1 997 (5.77%) were SUDY cases. Nearly two-thirds (62.59%) of the SUDY admissions were male. The leading cause of death was pneumonia (17.11%), and the most prevalent organ system implicated in cause of death was the pulmonary system (45.19%). At least 32.46% of SUDY cases were infectious-related, with varying degrees of confidence. A large proportion of cases had no history of acute or chronic illness (45.43%), and no family history of illness (56.66%). In total, 52 potential candidates were identified for a molecular autopsy, of which 47 have stored biological samples for future investigations. This study advocates for the routine performance of post-mortem ancillary microbiological and toxicological testing in cases of SUD, considering the large burden of infectious disease and substance abuse in South Africa. The retention of biological samples in undetermined or non-specific natural cases is also urged, to allow for cause of death determination on a molecular level., Competing Interests: Declarations. Ethical approval: The Faculty of Health Sciences HREC of the University of Cape Town granted ethical approval for this retrospective study (HREC Ref: 171/2020). Consent for publication: N/A. Young researcher declaration: The first author meets the inclusion criteria for the young research support criteria. Competing interests: The authors have no relevant financial or non-financial interests to disclose., (© 2024. The Author(s).)

Objective . Mortuary attendants in Ghana face various occupational health and safety hazards, including ergonomic and psychosocial factors, which can impact both their well-being and the quality of service provided. However, there is limited knowledge about the specific ergonomic hazards they encounter. This study aims to investigate and understand these ergonomic hazards at selected hospital mortuaries in Ghana. Methods . The study used a qualitative approach to investigate the experiences of 19 mortuary attendants, selected through purposive sampling. Semi-structured interviews were conducted and recorded digitally, and focused on participants' demographics, work experiences, challenges and coping strategies. The collected data were transcribed verbatim and analyzed thematically. Results . The study found that mortuary attendants face ergonomic hazards, leading to physical discomfort, sleep problems and the need for sick leave and self-medication. Poor working conditions were a major risk factor. Conclusion . The study recommends the immediate inclusion of fundamental occupational health and safety practices into the informal apprenticeship training for mortuary attendants. Additionally, the study underscores the importance of providing necessary equipment to mortuary attendants to reduce or eliminate ergonomic hazards in their work environments.

Confronting death and suffering represent central work-related contents in the funeral industry occupations. Despite past research evidence on the role of psychosocial risks, a positive side of the relationship with death exposure has also been highlighted. To expand research on these topics, the aim of the present study was to analyze the role of death exposure in affecting funeral and mortuary operators' wellbeing. Analysis of variance was performed on 201 questionnaires to analyze differences between work exposure. Workers always/very often exposed to death through sight or manipulation of bodies showed better psychological and occupational wellbeing compared to those not at all/very rarely committed with these tasks. Those who interacted very frequently with the bereaved showed better psychological and occupational wellbeing, compared to those who were never/very rarely committed with these relational tasks. Insights on the role of death and suffering exposure and information for occupational health practitioners are discussed., Competing Interests: Declaration of Conflicting InterestsThe author(s) declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article.

Introduction: In West Africa, traditional funerals and burials have proven main contributors to the spread of infectious diseases, such as Ebola, plague, the Marburg virus, and others. Although the World Health Organization has provided guidelines for the safe burial process after learning of the culture of the afterlife in Ebola-affected areas, little effort has been made to integrate theoretical interventions and models for changing West Africans’ funeral behavior. This research was conducted to study 1) the background of traditional burial rituals, 2) interventions to contain Ebola outbreaks in West Africa, and 3) a strategic approach to future disease outbreak in the region. Methods: A narrative review was conducted by using four electronic databases—PubMed, Medline, Web of Science, and Scopus—using search key terms and a manual search of Google Scholar and gray literature. A date range was open to all years, up to 2017 to include a historical aspect of Africans’ funerary rituals and 2014–2016 Ebola outbreak in West Africa. Results: West Africans believe that performing funeral rituals enables them to cement unity between the living and ancestral spirits and to receive spiritual gifts from deaths. Funeral rituals include several actions, such as washing and cleaning the body, washing one’s hands in a common bowl after touching the face of the deceased, and lying over the corpse of a prominent person. Although Ebola-affected countries created national Ebola response and communication strategies in 2014, the efforts at the government level were not sufficiently effective to contain the disease’s outbreak. Conclusion: Traditional funeral and burial practices are a part of the culture in West Africa and should be evaluated and respected. Policymakers should design a theory- and practice-based socioecological model based on social and behavioral strategies for villagers in remote areas to prevent the spread of infectious diseases via traditional burial practices.

More than 1200 civilians and military were killed in cities and villages by the Hamas attack on October 7th, 2023. The bodies and body-parts had to be identified and released for burial. This report outlines the challenges and mode of operation of the massive disaster victim identification (DVI) efforts. Bodies were delivered to a central mortuary. Each body was coded and undressed for external inspection and documentation of physical elements. Digital fingerprints were recorded and blood or toenails sampled for DNA. Odontology exams were performed by dentists describing dentition, aided by computerized tomography (CT). Whole-body CT was performed in cases the bodies were disfigured or burned from the second week. Simultaneously, families of missing civilians provided physical elements to the police to extract the DNA for antemortem documentation. The police took the responsibility over the reconciliation, which was based on comparison of the ante-mortem and post-mortem fingerprints, aided by DNA profile matching, odontology examination, clinical and/or radiological findings performed by forensic practitioners. Secondary identification elements were used assure the families regarding the identification. Precise scientific identification a was a priority, even if it slowed the rate of bodies release. Families were allowed to view their relative either at the mortuary or before burial. The DVI process required cooperation between several governmental agencies and police. To maximize the effectiveness, a synchronized approach should be adopted, specifying communication channels between the partners and dividing the responsibilities. The DVI should be led by a single, experienced authority to ensure interdisciplinary teamwork. This catastrophe required personal resilience of the teams for rapid and efficient functioning and communication between the partners., Competing Interests: Declaration of Competing Interest The authors declare that they have no known competing financial interests or personal relationships that could have appeared to influence the work reported in this paper., (Copyright © 2024 Elsevier B.V. All rights reserved.)

This study examines and synthesizes a diverse corpus of evidence relevant to the possible practice of mummification or embalming among some Levantine Phoenicians in the Achaemenid Persian period (ca. 500 – 300 BCE). Nineteenth- and twentieth-century descriptions of partially preserved corpses are discussed alongside mortuary inscriptions, anthropoid sarcophagi, and grave goods. The variety of preservative evidence described by excavators, the emphasis on the arrangement and permanence of the burial in inscriptions, the depiction of oil bottles on three sarcophagi, and the frequent inclusion of oil bottles in burials as grave goods combine to suggest a wider range of preservative actions than has previously been suggested. This evidence indicates that some elite Persian period Phoenicians may have been utilizing oils and resins in various ways to enact a kind of symbolic mummification—ritual acts that reflected the importance of the integrity of the burial but did not necessarily result in a well-preserved corpse. The possibility that oils and resins were similarly used in the interment rituals for adult cremations is also examined. This study supports recent scholarship on Phoenician mortuary practice that contends that both cremations and inhumations (partially embalmed or otherwise) are compatible expressions of a shared continuum of ideas held by Levantine Phoenicians. [ABSTRACT FROM AUTHOR]

While the Early Neolithic chambered tombs of the Isle of Man are well known and the Late Neolithic has been clearly defined with reference to a distinctive suite of artefacts, little is known about the Middle Neolithic. This article reports on 17 new Neolithic radiocarbon dates from cremated human remains from the Isle of Man. These identify five burials in cists as Middle Neolithic and indicate new sequences of activity at cemeteries starting in the Middle Neolithic. Each of these sites is examined in detail. The dates also spur a reconsideration of the development of Ronaldsway pottery and the integration of Grooved Ware pottery and motifs into early 3rd millennium practice on the island. The paper ends with a consideration of the changing effects of mortuary practices throughout the Neolithic on the Isle of Man and a discussion of connections with Middle and Late Neolithic activity in Ireland and Britain. [ABSTRACT FROM AUTHOR]

In 1937 Walter Bryan Emery excavated tomb S3038 at Saqqara and discovered some astonishing new construction features inside. The tomb had a stepped core over the burial chamber, which was built over with two successive platforms, accessible from the outside. The construction showed a succession of stages, defined as changes in design. The shape of the core made Emery think that this tomb was a precursor of the later step pyramids. This hypothesis did not find much support. A re-evaluation from a construction perspective of all available data, including the unpublished field notes of the excavator, leads to different conclusions. Each successive stage was purposefully constructed to fulfil a role in the mortuary practices. In other words, the construction elements were part of a singular and preconceived design. Based on the premise of practices reflected in the construction of this unique tomb, it is also possible to reflect on the design of other tombs of the First Dynasty at Saqqara.

Excavators working in a ceremonial plaza group in the Classic period Lowland Maya city of Caracol, Belize, encountered thousands of pieces of chert and obsidian scattered above a royal tomb. A recent analysis of the chert from this context confirms that the assemblage included pieces from each stage of reduction in the production of blades. Taken together, the quantity of both chert and obsidian makes it the largest reported collection of lithic debitage found at the site and provides insight into the techniques of lithic crafters at Caracol. In this article, we consider the sequence of actions involved in the burial of a high-ranking individual and suggest that the layering of flaked stone above the tomb is reminiscent of other reported above-tomb contexts in the Maya Lowlands. Further, a technological analysis of this collection produced results similar to analyses of assemblages typically found in crafting-intensive residential groups. This finding suggests that lithic crafters throughout the city of Caracol donated flaked stone material for funerary events, providing a protective layer and sealing the grave below. [ABSTRACT FROM AUTHOR]

Thanatologists who have researched mortuary beliefs and practices from around the world posit that many societies differentiate between good and bad deaths. The current study utilized in-depth interviews with 30 Akan culture experts to investigate what the Akan ethnic group of Ghana considers to be good death. The results show that Akan good death is natural harmonious death that occurs at advanced age. The deceased would also have experienced a meaningful life devoid of immorality or turpitude. While the bodies of decedents of Akan bad deaths are interred without much ceremony, good deaths are associated with elaborate burial rites and funerary obsequies that serve to honor the decedent. Findings show that Akans generally aspire to achieve a good death, be granted solemn burial rites, and to receive a fitting funerary celebration that would launch them on a journey to join ancestral kin in the hereafter., Competing Interests: Declaration of Conflicting InterestsThe author(s) declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article.

Funeral workers (FWs) work within increasingly medicalized and commodified death-management systems. This study explored Worker Health and Safety (WHS) impacts in contemporary death management on Australian and Irish FWs. Mixed methods combined a survey and interviews. Survey data were descriptively summarized, interviews thematically analyzed, and a schematic systems model developed of the combined results. Survey participants ( n = 45) reported psychosocial hazards from work pressures, competition, and fatigue. Psychosocial hazards were more frequently reported than physical hazards by Australian FWs. Physical hazards were of greater concern to Irish FWs. Themes from 11 interviews were: Personal Attributes, Work Demands , and Socio-Cultural Context. All FWs reported conflicts between individual capacities, work demands, and resources, resulting in hazardous personal states including difficulty sleeping and stress. Respectfully manually handling human remains and "event management" demands for increasingly elaborate funerals created negative WHS impacts. This research informs risk management for FWs and other workers in the increasingly complex death-care industry., Competing Interests: Declaration of Conflicting InterestsThe author(s) declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article.

Funeral home and crematorium workers are an important occupational group in the corona crisis. The occupational setting led to concerns about an increased risk of infection with SARS-CoV-2. The seroprevalence in this occupational group is unclear. A questionnaire-based retrospective survey of funeral home and crematorium staff was conducted in December 2020. A second survey of funeral and crematorium staff was conducted 6 months later, in June 2021, to determine changes in pandemic management. Seroprevalence or vaccination status for SARS-CoV-2 was determined at these two time points. In December 2020, a seroprevalence of 2.3% (n = 1/44) was detected in funeral home and crematorium workers. In June 2021, one additional participant tested positive for the SARS-CoV-2 nucleocapsid. Of the participants, 48.5% (n = 16) were vaccinated at this time. The risk of SARS-CoV-2 infection for funeral home and crematorium workers is more similar to that of the general population in Hamburg, Germany. We found no evidence of an increased risk of infection at these two time points in our cohort. Further education on communicable diseases or appropriate protective measures in this occupational group for other infectious diseases would be useful in the future., (© 2023. The Author(s).)

The focus of this discussion is a recent book on the Bronze Age Proto-Bactrian culture of Southern Uzbekistan. I dare say that there are some books that inspire us to study monuments, and there are some monuments that inspire us to write books. But there are some books that become scientific monuments themselves in documenting the archaeological artefacts in the form of texts, messages, and narratives. Among such academic works is the monograph Buston VI – the Necropolis of Fire-worshippers of Pre-urban Bactria (Samarkand: IICAS, 2016. – 634 pp. ISBN 978-9943-357-36-5), recently published by the International Institute for Central Asian Studies (IICAS).

The multidisciplinary research on the Yangshao period (4200–2900 BCE) tomb M13, a joint secondary burial at the Baligang site of the Yangshao culture in Dengzhou City, Henan Province showed that there were in total 126 individuals buried in this grave. Their death crossed at least 200 years; among them, at least five individuals were from three maternal lineages, and the descent system of this group was patrilineal. There were also 138 pig mandibles buried in M13, which had been dated and shows that they were collected across over 400 years. Based on the statistics the death population at Baligang site, it is estimated that the human bones found from M13 went through a secondary burial process during which they were probably regarded as "ceremonial objects." The joint secondary burials as M13 is seen as a result of some reburying ceremonies held at the Baligang site. [ABSTRACT FROM AUTHOR]

Readers are alerted that the paper refers to Indigenous people who have passed away. The paper presents a detailed case study of ceremonial knowledge frameworks using an Indigenous research methodology based on Mirrwana and Wurrkama philosophy. This approach to case study research ensures the preservation, interpretation and dissemination of ceremonial performances recorded in the Wagait and Daly regions of the Northern Territory of Australia. The research focused on the corpus of Rak Mak Mak Marranunggu ceremonial metadata and was centred on the final mortuary cultural and ceremonial practices of Wali and Wangga ceremonies; the Wangga ceremony is often accompanied by the Lirrga and Djanba ceremonies of the neighbouring regions. The final mortuary ceremonial practices and performances were recorded by a research team from Charles Darwin University in 2007 and 2009. Included in the corpus of metadata were written records made by early anthropologists and missionaries in the Wagait and Daly regions. The results of this approach to Indigenous research are now shared. The Indigenous knowledge about these ceremonies is kept stored safely in several readily accessible repositories whereby it is preserved, thereby extending the power of this knowledge for the benefit of Indigenous peoples and non-Indigenous peoples in Australia both now and into the future. [ABSTRACT FROM AUTHOR]

This paper focuses on a special case of mortuary habit in the treatment of human bodies during the Upper Paleolithic. Human teeth present a good available raw material source; however, until now, 12 Czech and French sites have been identified with human teeth pendants dated from the Aurignacian to the Magdalenian. Our study investigates four human teeth (Pav 15, Pav 25, Pav 39, and DV 8) from Pavlov I and Dolní Věstonice I that display perforations in the root area. This paper aims at distinguishing traces of human manipulation and perforation activities from traces caused by non-human depositional and post-depositional processes. Furthermore, broad paleoanthropological and archeological approaches were undertaken to understand the possible functional and symbolic meaning of these objects. The habit of functional usage and wearing human remains encompasses a comprehensive spectrum of analogies in human prehistory and recent ethnology. [ABSTRACT FROM AUTHOR]

Copyright of Studia Nauk Teologicznych PAN is the property of Polish Academy of Sciences, Committee on Theological Sciences 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.)

Mortuary practices evident in the materiality of Central Fennoscandia in Northern Europe are interpreted here rather unconventionally as expressions of morality. This is defined as the culturally approved way to manage death, without scruples. The last seven millennia are set on a flat temporal scale in this paper, revealing contradictions between different ideologies and worldviews over that time. The ubiquitous themes that emerge are agency of place and the bond between fire, life, and death, along with the main criticism, which asserts that the overwhelming fear of the dead reported in the region during 2nd millennium may have been aggravated by Christian dogma. Thus, projecting similar notions of fear to local prehistoric burials is problematic and should be made with caution. The study acts as a reminder that archaeological interpretation is drawn from theory – the interpretational key – which affects both the hypotheses and the results. Changing the key may turn even an established interpretation on its head. [ABSTRACT FROM AUTHOR]

It is a common assumption that – compared with the Mesolithic – the adoption of Neolithic lifeways was accompanied by a higher risk of infection and the development of epidemic diseases. Such a hypothesis seems plausible when considering singular archaeological parameters like increasing population density and palaeopathological indicators of poor health. However, evidence for the far-reaching consequences of epidemics has not yet been examined. Thus, the relevance of infectious diseases as triggers for transformation processes in the Neolithic remains to be identified. By reviewing specific archaeological, genetic and palaeopathological proxies gained from groups of individuals that inhabited the German loess zone from the early to the final Neolithic, we provide a diachronic view of the periods between 5500 and 2500 BCE with regard to postulated indicators of epidemic events. Our analyses of the archaeological proxies suggest major transformations in domestic strategies and mortuary practices, especially in the middle and late Neolithic. Interestingly, mass burials indicative of epidemic events are lacking. Ancient DNA results on pathogens confirm single infections throughout the Neolithic, but there is no clear evidence for diseases of epidemic proportions. The osteological records are not conclusive since the majority of osseous changes are unspecific with regard to the cause and course of infections. We conclude that currently neither biological nor archaeological proxies suggest substantial contributions of epidemics to Neolithic transformations in the German loess zone. This finding contrasts with the general assumption of a higher risk of infection and the development of epidemic diseases during the Neolithic. [ABSTRACT FROM AUTHOR]

Copyright of Prague Egyptological Studies / Prazské Egyptologické Studie is the property of Charles University Prague, Faculty of Arts 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.)

CT scanning was utilized to investigate an intact mummy bundle within the bioarchaeology of care framework. The project sought to ascertain whether a 'virtual' analysis was feasible, thereby avoiding physical disturbance to bundle structure and contents. The bundle selected for this study contained an adult male (FA 54), Ichma culture, Peru, displaying evidence for two pathologies: chronic osteomyelitis of the right tibia, and cranial trauma. CT images provided the basis for bioarchaeology of care analysis, which followed Index of Care protocols. CT images enabled description and diagnosis of FA 54, and revealed human neonate remains and material artifacts within the bundle. Probable disease impacts were identified, and likely forms of care provided were inferred. CT scanning was of limited value in identifying characteristics of textile wrapping (a clue to cultural identity) and in resolving questions regarding funerary treatment (primary vs. secondary burial), and this constrained consideration of wider social implications of caregiving. 'Virtual' examination of FA 54 achieved an advanced stage of bioarchaeology of care analysis, but building on this would require physical examination of bundle elements. Further investigation of CT imaging potential for bioarchaeology of care research in mummy studies is recommended. [ABSTRACT FROM AUTHOR]

This paper considers three specific artifact sets and mortuary practices occurring in the Roman south-eastern Alpine world from the first to third centuries ad. These are the ‘Norican-Pannonian’ costume set, the ‘Norican-Pannonian’ barrow phenomenon, and the Latobici ‘House’ urns. These funerary practices and objects have generally been interpreted as expressions of ethnic, social, and gender identities and as spatial boundaries connected with pre-Roman groups in the area. While current interpretations see the presence of Roman material culture as reflecting the Roman conquest, organization, and administration of the provinces—i.e. debates on Romanization that often concentrate on dichotomies between pre-Roman socio-political groups vs. ‘Romans’; civilians vs. soldiers; and elites vs. non-elites—this paper seeks to re-examine earlier explanations by drawing attention to the facets of personal and group identities that may be reflected upon (or negotiated) through these phenomena.