Thesis (M. Soc. Sc.)--University of Hong Kong, 1986.

My research centers on changes in personhood, identity and funerary rituals from the Early Agricultural Period to the Classic Period in the Tucson Basin. The three core papers of my dissertation represent submissions to peer-review journals or book chapters, all of which are connected by similar research themes. The first paper examines changes in funerary rituals from the Early Agricultural Period (2100 B.C.-A.D. 50 ) to the Early Preclassic Period (A.D. 475-750) and how these changes modified social relationships between the dead, their families and the community. A total of 21 archaeological sites and 436 burials were analyzed. The predominant mortuary rituals in the Early Agricultural Period were inhumations characterized by variations in body position and location, possibly emphasizing individuality. These rituals changed in the Preclassic Period as cremation became the dominant practice. Cremations during this period were mainly secondary deposits with low quantities of bone located in cemeteries within habitation courtyard groups. Social group membership was emphasized through these cremations. Results suggest that triggers for changes in funerary rituals through time were multicausal, but these changes are reflective of emerging group identities with strong social cohesion, consistent with patterns observed in other archaeological evidence from the area. The second paper explores how the Preclassic Hohokam (A.D. 475-1150) of the Tucson Basin created different pathways to personhood for the dead. This consisted of examining how bodies were treated within cremation practices at four recently excavated Tucson Basin Hohokam archaeological sites and through consideration of different ethnographic accounts of cremation practices among Native American groups from the Southwestern United States. Historical accounts of cremation practices utilized in this work originate from the Pima (Akimel O'odham), Tohono O'odham, and several Yuman-speaking groups. Based on archaeological and linguistic evidence, the ancestors of these historic groups had ancestral connections with the Hohokam. Results of my research suggest dynamic transitions of personhood occurred at death while these transitions occurred both with the dead as well as the living. Subsequent to the cremation pyre bodies were transformed into "body-objects" and continued to evoke memories of the deceased person's life. Furthermore, at these events mutually-identifying relationships were created, transformed or destroyed through interactions of the community, family and deceased. The third paper examines the identification of and changes in aspects of personhood among the Tucson Basin Hohokam from the Preclassic (A.D. 475-1150) to Classic periods (A.D. 1150-1450/1500). This is done by examining the biological profile, posthumous treatment of the body and mortuary practices of remains of 764 individuals from seven sites. Cremation was the predominant mortuary practice in the Tucson Basin during the Preclassic and Classic periods. However, inhumation also co-occurred at lower frequencies, particularly for fetus and infants, possibly due to the undeveloped form of self that these individuals had within the society. Through time cremation rituals changed particularly for individuals older than 15 years at death and adults. In the Preclassic Period, after the body was burned, the remains were fragmented, divided and distributed as inalienable possessions among families and within specific networks. This suggests a social construction of self that was more relational, part-person and part-object. In the Classic Period, these practices decreased and the remains were not divided but left in place or transferred almost wholly to a single secondary deposit. The perceptions of personhood in the Classic Period changed to a self that was considered as bounded units and more-whole even after its transformation during the cremation fire. It is possible that this transition through time occurred as a result of more centralized and private rituals, and by a general decrease in emotive networks. The changes in mortuary rituals are similar to broader sociopolitical changes observed in the Classic Period where an increase in social differentiation and complexity has been postulated.

Thesis (M.Soc.Sc.)--University of Hong Kong, 1986. / Also available in print.

Morpet consiste en prestar servicio de cremación de mascotas brindando tranquilidad y respeto a sus dueños por la pérdida de su mascota, esto a través de un servicio personalizado y personal capacitado. Actualmente, en Lima Moderna existen 477,457 hogares con mascota del cual el 70% está dispuesto a tomar el servicio. La ubicación de nuestro local, sería en el sector de Lima Moderna, donde no hay mucha oferta de este servicio, se cuenta con un plan de comercialización e introducción donde se ha establecido que la empresa dará a conocer sus servicios a través de redes sociales y tener un crecimiento de 10% anual, asimismo se establecerán alianzas con las veterinarias del sector, las cuales contribuirán en dar a conocer el servicio de Morpet. Nuestra fuerza laboral estará constituida por 9 empleados, que nos permitirá atender de lunes a sábado en horario de oficina, el costo anual para mantener la planilla es de S/. 19,600. Asimismo, Para iniciar se contará con 10 hornos de marca Crema Can- EC50, que será adquirido con capital propio, el costo será de $ 3,500.00. Por otro lado, se requiere una inversión externa como capital de trabajo de S/.99,303.95 que es el 40% y la diferencia será financiado por los accionistas de la empresa como parte de su aporte para la constitución. Finalmente, cabe precisar que Morpet tendrá una utilidad neta a partir del 2do año de S/190,886.14, es decir en dos años ya se verán resultados del retorno de la inversión. / Morpet is to provide pet cremation service providing peace and respect to their owners for the loss of their pet, this through a personalized service and trained personnel. Currently, in modern Lima there are 477,457 homes with pets, of which 70% are willing to take the service. The location of our premises, would be in the modern Lima sector, where there is not much offer of this service, it has a marketing plan and introduction where it has been established that the company will publicize its services through social networks and have an annual growth of 10%, also establish partnerships with veterinarians in the sector, which will contribute to publicize the Morpet service. Our workforce will consist of 9 employees, which will allow us to attend from Monday to Saturday during office hours, the annual cost to maintain the return is S /. 19,600. Likewise, to start, there will be 10 Crema Can-EC50 brand ovens, which will be purchased with own capital, the cost will be $ 3,500.00. On the other hand, an external investment is required as working capital of S / .99.303.95 which is 40% and the difference will be financed by the shareholders of the company as part of their contribution for the constitution. Finally, it should be pointed out that Morpet will have a net profit from the 2nd year of S / 190,886.14, that is to say, in two years results of the return of the investment will be seen. / Trabajo de investigación

En la actualidad, las mascotas se han convertido en un integrante más de la familia y su muerte es dolorosa pero inevitable. Hay un incremento de familias que buscan perpetuar, a través de la cremación, el recuerdo de aquel ser que les brindo un amor incondicional. En Lima Metropolitana, aproximadamente el 60% de hogares (1.37 millones) tiene alguna mascota en casa, destacando los perros con un 74% y los gatos un 39%. Debido al crecimiento inmobiliario, estas familias y sus mascotas viven en departamentos o conjuntos habitacionales y no está permitido enterrar en los jardines a sus mascotas. El objetivo de nuestro proyecto es crear un servicio integral de cremación de mascotas que brinde soporte logístico y emocional a las familias durante este proceso de despedida que es tan sensible para ellos. Este servicio integral incluye traslado de familiares desde sus domicilios hacia el velatorio y viceversa, un lugar confortable mientras esperan la urna con diseño personalizado con las cenizas de su mascota, certificado de cremación, grupos de apoyo y visitas a albergues. Para la puesta en marcha del proyecto es necesaria una inversión inicial de S/ 253,741.00, con un financiamiento del 40% con préstamo bancario y un 60% con aporte de los accionistas, donde se estima que el periodo de recuperación de capital será de un año aproximadamente. Por lo que concluimos que, de acuerdo con el estudio realizado, el proyecto Patitas del Recuerdo es económicamente viable. / Currently, pets have become another member of the family and their death is painful but inevitable. There is an increase in families seeking to perpetuate through cremation, the memory of the being that gave them unconditional love. In Lima Metropolitana, approximately 60% of households (1.37 million) have some pets at home, dogs with 74% and cats 39%. Due to the growth of real estate, these families and their pets live in apartments or housing complexes and it is not allowed to bury their pets in the gardens. The goal of our project is to create a comprehensive pet cremation service that provides logistical and emotional support to families during this farewell process that is so sensitive to them. This comprehensive service includes moving family members from their homes to the wake and vice versa, a comfortable place while waiting for the custom-designed urn with their pet's ashes, cremation certificate, support groups and visits to pet shelter. For the start-up of the project, an initial investment of S / 253,741.00 is necessary, with a financing of 40% with bank loan and 60% with contribution from shareholders, where it is estimated that the capital recovery period will be one year approximately. Therefore, we conclude that, according to the study carried out, the Patitas del Recuerdo project is economically viable. / Trabajo de investigación

Yes

No description available.

South Africa is going through a difficult time due to HIV/AIDS pandemic (amongst other things) which has caused countless deaths leading to major concern about municipal burial sites since such land is limited. There is currently a shortage of burial sites enough in to accommodate the vast numbers to deaths. It has been announced that some graveyards in KwaZulu-Natal, Alexandra and Soweto are full. Consequently, municipalities have been seriously considering campaigns to encourage people to opt for cremation as a way of disposing of their deceased loved ones (Daily News, 2010:1). Cremation is an act of disposing of a deceased person by burning their body remains. It has recently featured in the national newspapers in keeping with efforts on the part of the Government to familiarise people within eThekwini and elsewhere in the country with the practice of cremation. Cremation is, however a widely unpopular practice throughout African culture, especially among the Zulu people. Some of them think of cremation as a curse and something that contradicts their culture. In the Zulu culture there is a belief that death is not the end: a person who dies enters into the afterlife and becomes a provider for the family. Such a person is referred to as idlozi (an ancestor). The aim of this study was to explore the perceptions of the Zulu people on cremation as an alternative to the traditional practice of burial. In this study the population from which a sample was drawn were the Zulu people living in uMlazi and Zwelibomvu, a semi-urban area and a rural area respectively. As a researcher I believed that this study was necessary and important because it was hoping to help educate people so that they will be able to make an informed judgement around the issue of cremation. / Thesis (M.Dev.Studies)-University of KwaZulu-Natal, Durban, 2011.

This paper is about an Iron Age cemetery at Tuna in Badelunda parish, Västmanland. Tuna is a complex burial ground that contains a total of 66 graves that consists of 68 individuals. The grave field was used during a period of roughly 700 years from around the year 300 AD until the year 1050 AD. Three types of grave constructions are identified in Tuna, 53 cremation graves, eight boat graves and five chamber graves. This paper will investigate the placements of the grave constructions on the cemetery to study if they are divided by sex, age and grave type. The paper will also analyse and discuss the sex/gender assessments of individuals from Tuna, both the osteological assessments of sex and/or gender assessments are based on? The usual presumptions from earlier research about Tuna are that it was a cemetery mainly for females, but the report about Tuna in Badelunda indicates a diffrent conclusion.

It is generally considered that cairns and stone constructions of different shapes and sizes make up the grave monuments of the Late Bronze Age (1000–300 BC) in the province of Södermanland in Sweden. However, these “monuments” often contain only small amounts of burnt bone, and often no human remains at all. At the same time, human bones are found in settlement sites and other "non-grave" contexts. The materiality of human remains thus appears to be far more complex than a modern definition of "burial" or "grave" would allow.  This thesis investigates practices beyond the common terminology of burial archaeology, and focuses on the practices of collecting, enclosing and scattering stones, human remains, pottery and metal objects in stone constructions traditionally labeled "graves".  The study is conducted through a detailed micro-level analysis combining constructions, depositions of artefacts and human remains in a perspective of perception, formation processes and temporality. Based on the results from studies of two Late Bronze Age burial grounds in Eastern Sweden, it is argued that there is a need to differentiate the meaning content of cremated bone within in what we refer to as burial grounds. Results indicate that the passage rituals in connection with death and disposal of remains do not end when the cremated bone is deposited in the stone constructions. The constructions and deposits are subject to further attention and actions, altering the meaning of the cremated bones while the individual undergoes transformation to a fully transformed substance. The stone constructions themselves do not appear to have been built for eternity, but rather as functional nodes of transformation, constructed to facilitate the passage rituals.