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This article discusses how Chinese cemeteries were managed within the broader social and political framework in colonial Malaya and Singapore. This is done through studying the discussions of the Singapore Municipal Council and by looking at a Hokkien cemetery in Penang and in Kuala Lumpur. The article touches on how the colonial state increasingly came to regulate Chinese cemeteries, suggesting that procedures of burials and cemeteries not only enabled the state to monitor health and mortality trends but also to involve itself further in the affairs of the Chinese community at a time of expanding colonial political and economic control. The article further discusses the extent to which cemeteries were a marker of identity of the Chinese community. It was a marker not only of the wider Chinese community but also of dialect divisions

The provision of space for burial is a common but rarely discussed feature of urban existence. Shifts in cemetery aesthetics reflect changing views on what might be thought appropriate landscapes in which to bury the dead. This article, for the first time in a UK context, describes and analyses the introduction of the lawn cemetery in the twentieth century, and gives the rise of cremation a central place in explaining the need to 'reinvent' the cemetery aesthetic.

Current excavations in the Fag el-Gamous necropolis have raised several questions about the ethnic composition of the mummies buried there. Of particular significance is the potential Jewish presence in the cemetery, as this could help explain the early changes in burial practices witnessed at Fag el-Gamous and often posited to be related to the Christianization of the area. However, evidence of a Jewish presence in the Fayum is difficult to pinpoint conclusively due to the integration of Jewish customs with surrounding cultures. Despite this, a sizeable Jewish population within the Fayum can be demonstrated by extrapolating from known societal integration patterns of the period and also by correlating onomastic evidence and recorded ethnicities in day to day proceedings with the mummies buried at Fag el-Gamous. This conclusion will need to be substantiated once other analyses of the Fag el-Gamous mummies become available.

One of the visible legacies of Russia in China which reflect the ambivalence of the relationship in own ways, are cemeteries. While the most well-known of "foreigners' cemeteries" in China today is in Shanghai, in its present form with dead mostly from the Western hemisphere, the largest extant "foreigners' cemetery" in China is Russian and in Manchuria: the so-called "Soviet Martyrs' Cemetery" in Lüshun (formerly known in the West as "Port Arthur"). Notably, this cemetery is today part of Chinese patriotic education programs to honor the "martyrs" who died for the "liberation of China" from the Japanese in 1945, thus assigning to these foreigners a role in Chinese self-definition. De facto, this cemetery, though, not only covers "Soviet Martyrs" (be it of 1945, be it of the Korean War 1950-1953), but also the remains of people linked to tsarist times, most prominently to the Russo-Japanese War of 1904/05, which in Chinese eyes was a war fought between two foreign imperialists on Chinese (and Korean) soil. Thus, these dead stand for imperial Russia's "aggression" in China, and their memorialization is anathema to the Chinese. This way, the cemetery, together with two further ones in the Dalian area where the Soviet Union held extraordinary rights after WW II well into the times of the People's Republic of China, embodies the tension and ambivalence surrounding Russian historical legacy in China. While Lüshun and Dalian mark the southern end of the railway the Russians once built through Manchuria, at the northern nodal point in Manchuria, Harbin, Chinese perceived ambivalence of Russian legacy is further augmented due to the particularly strong influence of Russian ("White") émigré culture in the interwar years there. Still, not all "Russians" in the city belonged to this group, which means that in Harbin a mix of different political and religious outlooks existed there. This, too, is reflected in the cemeteries where three are extant today: one Orthodox, one Jewish, and one for the Soviets since 1945, the ...

This is an exploratory paper that aims to stimulate a dialogue between those interested in two particular spaces in society: the museum and the cemetery. Using empirical evidence from two research projects, the paper considers similarities and differences between the two sites, which are further explored through theoretical ideas about the social life of things and the agency of absence. Examining the materiality of these spaces, the paper addresses the role of objects in these two spaces and their respective associations with death, either through the dead themselves or the representation of those who have once lived. In particular, it explores the 'presence of absence' through three key points: its spatiality, its materiality, and its agency. Museums and cemeteries are, in this sense, directly comparable, as both spaces are shaped by and built upon the practice of making the absent present. Called 'heterotopic' by Foucault (1986) in that they are layered with multiple meanings, this paper will also argue for an understanding of museums and cemeteries as being able to transcend absence. Underpinning this is the belief that there remains much scope for future connections to be made between these two sites, theoretically, politically and practically.

Cemeteries become social spaces where many symbolic meanings converge both in their material and immaterial dimensions, and perhaps above all, in their expression of communities and their construction of identities and otherness. This article explores how religious diversity has found its place within Spanish cemeteries. Although this debate is linked to contemporary immigration and the religious groups it has brought, religious diversity has challenged Spanish funerary customs for a long time. As we will argue in this article, the debates around where to put the "other dead" are an inherent part of funerary heritage in Spain. By looking at four spaces dedicated to the burial of non-Catholics who died in Spain, we will attempt to show how some symbolic and identity-based constants related to the separation of graves persist today and how Spanish society is opening up to considering burial spaces as part of a common heritage.

The intrigue of death in the City of LoveParis, city of lights, city of love, city of magic, city of art, city of death. Around twelve million people call the Paris metropolitan area home, and millions more call it their permanent home, including upwards of seven million in the catacombs in the Montparnasse district.The cemeteries and monuments in Stories in Stone Paris cut across a wide swath of the last two hundred years of Paris history. With this field guide in hand, discover the funerary architecture, memorials and symbolism within twenty-eight of Paris' notable resting places, including GPS coordinates for many gravesites.Douglas Keister has authored more than thirty-five critically acclaimed books. His wealth of books on architecture has earned him the title "America's most noted photographer of historic architecture." His book Stories in Stone: A Field Guide to Cemetery Symbolism has garnered a number of glowing reviews. Keister has also authored additional cemetery guides titled Forever Dixie, Forever L.A., and Stories in Stone New York. He lives in Chico, California

This open access book focuses on migrant and minority cemetery needs through the conceptual lens of the mobilities of the living and the dead. In doing so, the book brings migration and mobility studies into much-needed dialogue with death studies to explore the symbolically and politically important issue of culturally inclusive spaces of cemeteries and crematoria for migrants and established minorities. The book addresses majority and minority cemetery and crematoria provisions and practices in a range of North West European contexts. It describes how the planning, management and use of cemeteries and crematoria in multicultural societies can tell us about the everyday lived experiences of migration and migrant heritage, urban diversity, social inclusion and exclusion in Europe, and how these relate to migrant and minority experience of lived citizenship, practices of territoriality and bordering, colonial/postcolonial narratives. The book will be of interest to readers in the fields of migration/mobilities studies and death studies, as well as policy makers and practitioners, such as local government officers, cemetery managers and city planners.

1898 edition has title: Military reservations, national military parks, and national cemeteries. Title and jurisdiction. Prepared by James B. McCrellis. ; Mode of access: Internet.

Published in 1898 under title: Military reservations, National military parks, and National cemeteries. ; Mode of access: Internet.