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Though death is universal, how we respond to it depends on when and where we live. Dying and grieving continually evolve: new preparations for dying, new kinds of funerals, new ways of handling grief and new ways to memorialise are developing all the time. Bringing 25 years of research and teaching in the sociology of death and dying to this important book, Tony Walter engages critically with key questions such as: should we talk about death more and plan in advance? How effective is this as more people suffer frailty and dementia? How do physical migration and digital connection affect place-bound deathbeds, funerals and graves? Is the traditional funeral still relevant? Can burial and cremation be ecological? And how should we grieve: quietly, openly, or online?

Bringing 25 years of research and teaching in the sociology of death and dying to this important book, Tony Walter engages critically with key questions around this universal fact.

AbstractThe sociology of death, dying and bereavement tends to take as its implicit frame either the nation state or a homogenous modernity. Between‐nation differences in the management of death and dying are either ignored or untheorized. This article seeks to identify the factors that can explain both similarities and differences in the management of death between different modern western nations. Structural factors which affect all modern nations include urbanization and the division of labour leading to the dominance of professionals, migration, rationality and bureaucracy, information technology and the risk society. How these sociologically familiar structural features are responded to, however, depends on national histories, institutions and cultures. Historically, key transitional periods to modernity, different in different nations, necessitated particular institutional responses in the management of dying and dead bodies. Culturally, key factors include individualism versus collectivism, religion, secularization, boundary regulation, and expressivism. Global flows of death practices depend significantly on subjugated nations' perceptions of colonialism, neo‐colonialism and modernity, which can lead to a dominant power's death practices being either imitated or rejected.

The article analyses the scale of, and reactions to, print media coverage of the dying from cancer in 2009 of young British media celebrity Jade Goody. Some sociologists have argued that death is sequestrated, with the dying body particularly hidden and problematic; hence the sociological significance of the intense and high profile coverage of Jade's final weeks. In particular, the baroque emotionality of press photos, especially those which glamorised her baldness (the result of failed chemotherapy), challenges the sequestration thesis. Reactions were complex, with criticism of her public dying mixed with criticism of reality television in general, together with class prejudice. New media's blurring of public and private creates new arenas for publicising the bodily, personal and emotional experience of dying, while at the same time affirming the public/private boundary so that the ordinary dying of ordinary people remains substantially hidden.

AbstractThe understanding of death, dying and bereavement in relation to society is indebted to a number of disciplines – anthropology, history, psychology and sociology are surveyed. Theories and methods used by sociologists of death, dying and bereavement are briefly outlined, followed by a number of key debates and challenges: denial, taboo and sequestration; death and the media; how to integrate scholarship in collective memory and Holocaust studies; theorising contemporary rites of passage; the lack of comparative research; and the need to focus on the meaning and organisation of death for those who encounter it most directly; namely, the poor, displaced and elderly. A brief discussion of undergraduate and postgraduate teaching is followed by the conclusion that any promise of a general sociology conducted in the light of mortality has been eclipsed by yet another specialism, the sociology of death.

Plastination provides a new method, governed by medical technique rather than religious ritual, by which human remains may be transformed from unstable/wet to stable/dry. In the Körperwelten/Body Worlds exhibition, the public pay to view plastinated bodies, and are invited to donate their bodies for plastination after death. This article addresses the question of whether Body Worlds visitors accept plastination for display as a legitimate form of disposal. Three sources of data are drawn on: the ethnographer's account of his first visit to the exhibition in Brussels; the written comments of visitors to the London exhibition; and the stated motives of some donors. Plastination as final disposal is accepted by the vast majority of visitors; they perceive the dry, odourless body interiors within the clinical, scientific framework encouraged by the exhibition, and are often fascinated by what they see. This is complicated, however, by certain surface features and modes of display which enable the problematic reinsertion of personhood. So, plastination itself is accepted, but not all forms of display.