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Word list -- Burials before modern man -- Burials of ancient Egypt -- Mummies around the world -- Mummies of Palermo -- The ancient way of death -- How Vikings died -- How the Native Americans honored their dead -- Burial customs around the world -- Bay of the dead -- Death today. -- Bibliography

Burial customs differ all over the world, even the first humans performed burials. In fact that may be part of the definition of what it means to be human.

Cover -- Title -- Copyright -- Contents -- Chapter 1: Home of the Dead -- Chapter 2: Ancient Burials -- Chapter 3: Haunted Graveyards -- Chapter 4: Disturbing the Dead -- Notes -- Glossary -- For Further Exploration -- Index -- Picture Credits -- About the Author -- Back Cover

AbstractThis article explores the role that funerary practices and burial decisions play in the construction of national and political identities amongst Muslim immigrants in Germany. Drawing on ethnographic research and interviews with Islamic undertakers, migrant families, and religious leaders in Berlin it argues that the act of burial serves as a powerful means to assert belonging in migratory settings. While local burial laws impact the feasibility of Islamic funerary rites, this article suggests that family ties, ideas about the soil, and feelings of social exclusion play a larger role in shaping burial outcomes than the laws of the dead. By conferring a sense of fixity or permanence to identities that are more fluid or ambivalent in life, determining where a dead body belongs helps demarcate social and communal boundaries.

Introduction. The Nomads of early Sarmatian time is a complex conglomerate of constantly growing groups of new population in the Volga-Don interfluve area. Determining their location is becoming a relevant problem in the current research. The early Sarmatian burials of the Kovalevka burial mound are significantly different from the synchronous array of similar monuments. It makes possible to clarify the historical situation in the final stage of the early Sarmatian culture in the studied region.

Methods. The method of cross-dating and comparative-typological analysis of 12 burials of 8 barrows of the Kovalevka burial mound, located in the southern part of the Volga-Don interfluve area, allow clarifying the chronology of materials and identify the specifics of the funeral rite.

Analysis. The ceramic complex as a part of the North Caucasian antiquities of the 3rd - 1st centuries BC, can be identified through the presence of iron stemmed arrowheads, common for the period 2nd - 1st centuries BC. The tradition of the ancestral mounds-cemeteries with multiple burials under one mound dominated during this time period. However, the analyzed complexes represented a new tradition of individual burial places, more common in the latter period. Besides, the horse bones, iron bits and a few iron spearheads were found in the burial mound. This is a rarity in the funeral rite of the early Sarmatian culture. All of these innovations are known in the controversial Sarmatian complexes of the turn of eras when the change from early Sarmatian culture to middle Sarmatian culture took place. Another common feature of all the burials under study is a ritual robbery of buried people. The burials were destroyed, mostly for the purpose of their desecration. The bones of the buried were found at the bottom of the grave, and the remaining parts of the skeleton were thrown out of the pit.

Results. It can be assumed that at the end of the 1st century BC a group of well-armed nomads entered the territory uder study and was not accepted by the local population. The attempt to settle in the place led migrants to founding their own cemetery in the floodplain of the Esaulovsky Aksai river (local Sarmatians chose watersheds for this). However, this action caused discontent of natives, which led to the desecration of strangers' graves by the local population.

Describes the heroic military exploits of Russian Field Marshal Alexander Suvorov & his troops who are buried atop a hill in a small woods in Baden-Wurttemberg, Germany known as the Russian Forest. A memorial stone & Orthodox cross inscribed, "Suvorov's heroes are buried here. 1799." honors the small army that crossed the Alps & went on to reach the Russian Forest in southern Germany where the small memorial complex is planted with flowers every spring by one of the so-called Russian Germans. J. Lindroth

Green Burial is a burial method which uses biodegradable materials to entomb the dead body instead of cremating by using embalmed liquid. It aims to let the body return to the nature naturally. With an ageing population, there is an increase of demand on columbarium and niches in Hong Kong, and green burial has been introduced as a more sustainable option to bury the deceased. The current paper has summarised the official documents regarding the green burial programme proposed by the Hong Kong government. The reason why people do not prefer green burial may be due to the Chinese traditional belief and the lack of education. Methods of delivery of message and social media coverage are issues leading to people not being encouraged to use green burial. United States and Singapore develop improved approaches in performing green burial. The effect in promoting green burial services is evaluated in this study and recommendations on improving the way of promotion are proposed.

The article introduces scientific data regarding a multi-layered ground burial discovered in 2022 in Staraya Ladoga. Most of the necropolis' burials are west-facing inhumations without grave goods. On this background, two children's burials in rounded pits with the accompanying grave goods, dated by the last quarter of 9 th — second quarter of 10 th centuries, are of particular interest. Hence, they are the main focus of the publication. A detailed description of the burials' details and an analysis of ware complexes are given. The text is supported by illustrations, which contain all of the items from the burials. The burials are some of the earliest inhumations in the early medieval Ladoga, along with the chamber burials of the kurgan burial ground and the sopka-like mound at the Plakun tract. Central position in the burial pit, uniformity of its filling, absence of violent actions evidence, as well as careful placement of the accompanying grave goods, all make it possible to exclude the ritual or sacrificial purpose of the children's burials and to consider them a part of the "ordinary" ceremonial burial tradition, applicable to any member of the community that the necropolis belonged to. The new ground burial expands the developed zone of the early medieval Ladoga in the last quarter of 9 th — second quarter of 10 th centuries and increases the variety of different funerary sites.