This collection explores the behavioral and social facets of funerary, mortuary, and burial rites in both past and present societies. By utilizing data from around the world and combining recent and ongoing concerns in anthropology, it takes the study of mortuary archaeology to a new and significant level of interdisciplinary research. Drawing inspiration from ethnohistory, ethnography, bioarchaeology, and sociocultural anthropology, the authors focus on themes of gender, ancestorhood, ritual violence, individual agency, space and placement, and extended and secondary mortuary ceremonialism. They also expand the interdisciplinary focus of mortuary practices and reassess previous anthropological theories. No previously published work on the archaeology of mortuary remains presents such a range of examples of ritual practices through time and around the globe. Because of its wide scope and interdisciplinary approach, Interacting with the Dead will be indispensable not only to archaeologists and anthropologists but also across the social sciences and humanities and to all who study cross-cultural rituals.

How to Do Things with Dead People studies human contrivances for representing and relating to the dead. Alice Dailey takes as her principal objects of inquiry Shakespeare's English history plays, describing them as reproductive mechanisms by which living replicas of dead historical figures are regenerated in the present and re-killed. Considering the plays in these terms exposes their affinity with a transhistorical array of technologies for producing, reproducing, and interacting with dead things—technologies such as literary doppelgängers, photography, ventriloquist puppetry, X-ray imaging, glitch art, capital punishment machines, and cloning. By situating Shakespeare's historical drama in this intermedial conversation, Dailey challenges conventional assumptions about what constitutes the context of a work of art and contests foundational models of linear temporality that inform long-standing conceptions of historical periodization and teleological order. Working from an eclectic body of theories, pictures, and machines that transcend time and media, Dailey composes a searching exploration of how the living use the dead to think back and look forward, to rule, to love, to wish and create.

The Andean idea of death differs markedly from the Western view. In the Central Andes, particularly the highlands, death is not conceptually separated from life, nor is it viewed as a permanent state. People, animals, and plants simply transition from a soft, juicy, dynamic life to drier, more lasting states, like dry corn husks or mummified ancestors. Death is seen as an extension of vitality. Living with the Dead in the Andes considers recent research by archaeologists, bioarchaeologists, ethnographers, and ethnohistorians whose work reveals the diversity and complexity of the dead-living interaction. The book’s contributors reap the salient results of this new research to illuminate various conceptions and treatments of the dead: “bad” and “good” dead, mummified and preserved, the body represented by art or effigies, and personhood in material and symbolic terms. Death does not end or erase the emotional bonds established in life, and a comprehensive understanding of death requires consideration of the corpse, the soul, and the mourners. Lingering sentiment and memory of the departed seems as universal as death itself, yet often it is economic, social, and political agendas that influence the interactions between the dead and the living. Nine chapters written by scholars from diverse countries and fields offer data-rich case studies and innovative methodologies and approaches. Chapters include discussions on the archaeology of memory, archaeothanatology (analysis of the transformation of the entire corpse and associated remains), a historical analysis of postmortem ritual activities, and ethnosemantic-iconographic analysis of the living-dead relationship. This insightful book focuses on the broader concerns of life and death.

Widens traditional concepts of forensic science to include humanitarian, social, and cultural aspects Using the preservation of the dignity of the deceased as its foundation, Forensic Science and Humanitarian Action: Interacting with the Dead and the Living is a unique examination of the applications of humanitarian forensic science. Spanning two comprehensive volumes, the text is sufficiently detailed for forensic practitioners, yet accessible enough for non-specialists, and discusses both the latest technologies and real-world interactions. Arranged into five sections, this book addresses the ‘management of the dead’ across five major areas in humanitarian forensic science. Volume One presents the first three of these areas: History, Theory, Practice, and Legal Foundation; Basic Forensic Information to Trace Missing Persons; and Stable Isotopes Forensics. Topics covered include: Protection of The Missing and the Dead Under International Law Social, Cultural and Religious Factors in Humanitarian Forensic Science Posthumous Dignity and the Importance in Returning Remains of the Deceased The New Disappeared – Migration and Forensic Science Stable Isotope Analysis in Forensic Anthropology Volume Two covers two further areas of interest: DNA Analysis and the Forensic Identification Process. It concludes with a comprehensive set of case studies focused on identifying the deceased, and finding missing persons from around the globe, including: Forensic Human Identification from an Australian Perspective Skeletal Remains and Identification Processing at the FBI Migrant Deaths along the Texas/Mexico Border Humanitarian Work in Cyprus by The Committee on Missing Persons (CMP) Volcán De Fuego Eruption – Natural Disaster Response from Guatemala Drawing upon a wide range of contributions from respected academics working in the field, Forensic Science and Humanitarian Action is a unique reference for forensic practitioners, communities of humanitarian workers, human rights defenders, and government and non-governmental officials.

Living with the Dead presents a detailed analysis of ancestor worship in Egypt, using a diverse range of material, both archaeological and anthropological, to examine the relationship between the living and the dead. Iconography and terminology associated with the deceased reveal indistinct differences between the blessedness and malevolence and that the potent spirit of the dead required constant propitiation in the form of worship and offerings. A range of evidence is presented for mortuary cults that were in operation throughout Egyptian history and for the various places, such as the house, shrines, chapels and tomb doorways, where the living could interact with the dead. The private statue cult, where images of individuals were venerated as intermediaries between people and the Gods is also discussed. Collective gatherings and ritual feasting accompanied the burial rites with separate, mortuary banquets serving to maintain ongoing ritual practices focusing on the deceased. Something of a contradiction in attitudes is expressed in the evidence for tomb robbery, the reuse of tombs and funerary equipment and the ways in which communities dealt with the death and burial of children and others on the fringe of society. This significant study furthers our understanding of the complex relationship the ancient Egyptians had with death and with their ancestors; both recently departed and those in the distant past.

Simultaneously real and unreal, the dead are people, yet they are not. The society of medieval Europe developed a rich set of imaginative traditions about death and the afterlife, using the dead as a point of entry for thinking about the self, regeneration, and loss. These macabre preoccupations are evident in the widespread popularity of stories about the returned dead, who interacted with the living both as disembodied spirits and as living corpses or revenants. In Afterlives, Nancy Mandeville Caciola explores this extraordinary phenomenon of the living's relationship with the dead in Europe during the five hundred years after the year 1000.Caciola considers both Christian and pagan beliefs, showing how certain traditions survived and evolved over time, and how attitudes both diverged and overlapped through different contexts and social strata. As she shows, the intersection of Christian eschatology with various pagan afterlife imaginings—from the classical paganisms of the Mediterranean to the Germanic, Celtic, Slavic, and Scandinavian paganisms indigenous to northern Europe—brought new cultural values about the dead into the Christian fold as Christianity spread across Europe. Indeed, the Church proved surprisingly open to these influences, absorbing new images of death and afterlife in unpredictable fashion. Over time, however, the persistence of regional cultures and beliefs would be counterbalanced by the effects of an increasingly centralized Church hierarchy. Through it all, one thing remained constant: the deep desire in medieval people to bring together the living and the dead into a single community enduring across the generations.

The celebrated New York Times Bestseller A Best Book of the Year pick at the New York Times, NPR, The New Yorker, TIME, Washington Post, Oprahmag.com, Thrillist, Shelf Awareness, Good Housekeeping and more. What does it take to come back to life? For Jessa-Lynn Morton, the question is not an abstract one. In the wake of her father’s suicide, Jessa has stepped up to manage his failing taxidermy business while the rest of the Morton family crumbles. Her mother starts sneaking into the taxidermy shop to make provocative animal art, while her brother, Milo, withdraws. And Brynn, Milo’s wife—and the only person Jessa’s ever been in love with—walks out without a word. It’s not until the Mortons reach a tipping point that a string of unexpected incidents begins to open up surprising possibilities and second chances. But will they be enough to salvage this family, to help them find their way back to one another? Kristen Arnett’s breakout bestseller is a darkly funny family portrait; a peculiar, bighearted look at love and loss and the ways we live through them together.