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Achieving gender equality requires socio-cultural transformation; unfortunately, this has not happened in the socio-cultural lives of most Nigerians. The cultural excesses have remained her bane as mirrored by the title of this current scholarly effort. This current study explored the burial rites in Igboland as psycho-communicating channels of gender discrimination between man and a woman with a view of ascertaining the psycho-social cum theoretical underpinning of differences in the widowhood and widower-hood practices and its personal, religious and cultural implications on the bereaved using the Igbos of South-Eastern Nigeria as our case study. After conceptual and theoretical appraisal of their cultural reality, there is evidence that a wide range of discrepancies abound in the burial rites with male gender at an advantage. The authors are of the opinion that without practical gain in promoting equitable socio-cultural practices, the national legislative efforts towards the abolishment of all forms of gender discrimination and the promotion of gender affirmative will remain a mirage; the very reason for various discrimination against women in many cultures across Nigeria are unfounded. Article visualizations:

Purpose of the study: This study aims to highlight how death serves as a central feature of social ties among the natives of Northern Punjab. Death is a great leveller and one of the most curious aspects of human cognition. Bereavement follows the terminal rites de passage; the transition of the deceased from this world to the other world. Methodology: By using an inductive approach, the ethnographic account of the most significant rite of passage; death was gathered. The primary data is based on case-based narratives and empirical findings gathered during in-depth interviews and participant observation at the locale. A total of thirteen cases of death migrants are discussed in this paper. Main Findings: The findings reveal the social pressures the family of the deceased encountered in the pre and post-death phase both in the country of origin and in the country of destination, how horrors of COVID-19 infection kept the entire bereaved families at a halt to decide their funerary rituals, pandemic's effect on the body's postmortem clearance and death certificate, arrangement for the morgue and grave while the decision of burial was in process, familial politics engaged in decision making, the journey back to the native soil, the burial, mourning, condolence and bereavement rituals of Potohar. Applications of this study: This paper solely focuses on the death rituals of migrants from the Northern Punjab region in COVID-19. The study provides an understanding of the religio-cultural rituals and their transformation in the global pandemic. Novelty/Originality of this study: The researcher has prepared an account of the death rituals based on the close observations and in-depth insights during the mortuary rites of migrants who expired during the pandemic COVID-19 during doctoral research. No such research has been carried out in Potohar (Northern Punjab) in this context.

Achieving gender equality requires socio-cultural transformation; unfortunately, this has not happened in the socio-cultural lives of most Nigerians. The cultural excesses have remained her bane as mirrored by the title of this current scholarly effort. This current study explored the burial rites in Igboland as psycho-communicating channels of gender discrimination between man and a woman with a view of ascertaining the psycho-social cum theoretical underpinning of differences in the widowhood and widower-hood practices and its personal, religious and cultural implications on the bereaved using the Igbos of South-Eastern Nigeria as our case study. After conceptual and theoretical appraisal of their cultural reality, there is evidence that a wide range of discrepancies abound in the burial rites with male gender at an advantage. The authors are of the opinion that without practical gain in promoting equitable socio-cultural practices, the national legislative efforts towards the abolishment of all forms of gender discrimination and the promotion of gender affirmative will remain a mirage; the very reason for various discrimination against women in many cultures across Nigeria are unfounded.

The article is devoted to material culture The territory of the Southern Aral Sea region, in cultural and historical terms, in various historical periods was either a part or a territory under the cultural, political or economic influence of the ancient and medieval Khorezm, which, according to well-known written and archaeological sources, is firmly included in the circle of the Avestan geography, and, according to some scientists, is the most ancient center of the Zoroastrian religion.

The funeral service is an ancient custom that is deeply cultural, and Shakespeare uses it prominently in Hamlet. The play's ending with Fortinbras commanding a military-like tribute for Hamlet is somewhat surprising because Hamlet was never a soldier, and he has breached the etiquette of funeral rites in the cases of Polonius, by withholding the remains immediately after the death, and Ophelia by making a spectacle with Laertes in her grave. Additionally, he has arranged for the execution before the observance of confessional rites in the case of Rosencrantz and Guildenstern. Hamlet's dead march is an example of how a funeral ceremony can determine a lasting legacy. It follows the formula of other Renaissance tragedies including many of Shakespeare's own; a funeral service in a tragedy is a form of tribute. The capacity of the funeral service to be a political event as well as a heraldic event is exemplified in the ostentatious funeral of Sir Phillip Sydney which helped enhance his legacy as an English historical figure. Fortinbras similarly enhances Hamlet's legacy by recognizing him not as a soldier but as a king, not what he has been, but what he was meant to be. Hamlet's embarrassing behavior in Ophelia's grave transforms him, and it is not held against him. His body will be revered in the tradition of European kings, embalmed and interred, much differently than the treatment given to the bodies of Polonius and Ophelia. Through Fortinbras' order, Hamlet becomes a king for a moment at the end of the play making him a king in our minds for the rest of time. The funeral is the vehicle through which Hamlet, the Prince is acknowledged as Hamlet the King.

The authors address the finds of ceramic painted eggs in the Kurgan burials of the
Eastern Slavs of the 11th — the begin­ning of the 12th centuries on the space from the
left bank of the Dnieper to Northeast Russia. As a rule, painted eggs are an attribute
of child burials. Currently, such finds are interpreted as children's rattles or as
protective amulets. However, given the semantics and the meaning of the egg in the
beliefs and myths, this interpretation seems to be incomplete. Supported by ethnographic
data, the authors suggest that these eggs can be interpreted as a sacred attribute that
gives the deceased person the possibility of a new birth. Born in a new body, the dead
man with an unspent vitality could complete a full-fledged life path without turning
into a hazardous infernal essence for tribesmen. The article contains a corpus of
painted eggs found in burial complexes.

During the early metal period (10th century BC-3rd century AD), burials in stone structures such as dolmens and stone cists became widespread in Korea and Japan. Burials in stone cists represent a unique and poorly studied theme of the burial culture of the ancient population of these regions. The purpose of this work is a comprehensive analysis of the funeral rite of burials in stone cists in South Korea and Japan. The basic site for the study of burials in stone cists in the territory of Korea is Daepyeongri near Jinju city. Similar burials in stone cists are also noted at the sites of Jouno, Yoshinogari, and Doigahama in Western Japan. The study of the funeral rite of burials in stone cists at these sites revealed the identity of the construction and some features of the funeral rite of these structures. Stone cists are sub-rectangular in the plan built of stone slabs placed on the edge, also with stone slabs on the floor and as overlaps. The dimensions of the cists generally correspond to the height of the buried persons. Burials contained therein were performed, in most cases, according to the rite of the corpse placement on the back. The buried persons lie with their head to the south or east, their arms and legs bent. There is no clear differentiation in the grave goods between male and female burials. It is assumed that a single case of partial burial in Korea is associated with contacts with neighboring Japan. Some features of burial rites may indicate special social status of the buried person: the use of cinnabar, picturesque images on grave ceilings. The presence of the children's burials in the stone cists in both Korea and Japan refutes the persistent opinion that children were buried only in ceramic urn pots and indicates that social status of some children was equal to the adult members of society at that time.

This study examined the burial rites given to the 'Ogoni Nine' activists from the Niger Delta region of Nigeria. The study adopted the anthropological, philosophical and sociological approaches. Findings from the study revealed that the 'Ogoni Nine' include Ken Saro-Wiwa, Saturday Dobee, Nordu Eawo, Daniel Gbooko, Paul Levera, Felix Nuate, Baribor Bera, Barinem Kobel and John Kpuine who were executed by hanging by the military government of General Sani Abacha in 1995. These were Ogoni heroes who fought and died for the Ogoni struggle for survival in Nigeria. The Ogoni were not happy with both the multi-national oil company (Shell – SPDC) and the Federal Government of Nigeria of the careless, tormenting and humiliating ways the corpses of these heroes were handled at death and buried at the Port Harcourt cemetery outside Ogoni land. In Ogoni tradition, the type of burial given to these activists was meant for those who died a bad death and not for heroes such as the Ogoni nine who died in the struggle for survival of their people. Important aspects of the rites accorded, good death at burial were denied them. Traditional burial was organised for these Ogoni heroes by their people to retrieve, transform and purify their bodies and souls from the abode of evil forces. In the Ogoni traditional religion, it is a taboo and a thing that attracts bad omen to society of the living if the heads of their heroes are buried outside or left at the war front away from home. This belief and practices amongst others informed the Ogonis' demand for a monument that will stand in memories of them to be constructed in Ogoni land.

Journal #58 from Media Rise's Quarantined Across Borders Collection by Arua Oko and Joseph Chukwu. From Nigeria. Quarantined in Nigeria. ; This essay demonstrates how cultural practices in some areas run in conflict with government policies on the control of the spread of COVID-19. ; Media Rise Publications. Quarantined Across Borders Collection. Edited by Dr Srividya "Srivi" Ramasubramanian.

Abstract
The subject matter of this paper is the interplay of the female body, law and the technologies of "domestic" animals in the novel Burial Rites (2013), a fictionalised biography of the last woman executed in Iceland. Drawing consistent parallels between the convicted woman and animals - lambs in the "killing pen" in particular - Hannah Kent problematises long-standing human institutions and traditions such as law, death sentence, patriarchy and the (ab)use of animals. Moreover, she demonstrates that "the animal" and "the criminal" are mutually supportive socio-legal constructs realised on the bodies of sentient beings via identical technologies.