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Abstract
This essay studies changes to mortuary practices in colonial Gold Coast (southern Ghana) beginning with the British state's creation of town cemeteries in the late nineteenth century. It argues that the colonial state enforced cemetery burial because they realized Gold Coast people would never sell their land if it contained the remains of their elders; cemeteries were therefore a crucial tool in the transformation of land into private property for state dispossession. However, the invention of cemeteries had a significant impact on how communities worshipped, and conceived of, ancestral spirits. By gathering ancestors from the various households into a single site, the graveyard created an "ancestral public," a community of ancestors who protected the community collectively. Their invention changed Gold Coast communities' relationship to spirits, the afterlife, and property. What ensued were political contestations over rightful burial places, mortuary authority, and what will be called "the necropolitics of property"—the decision of who could, or who could not, enter the afterlife, and what consequences this had for estates.

It is widely believed that historical Westerners' cemeteries have not survived in the People's Republic of China (PRC). However, at a closer look, there are some cemeteries of foreigners extant (if "reworked") and they are at times even integrated today into Chinese heritage preservation schemes. This provokes the question, why these cemeteries are kept, how and by whom, and to which avail. Clearly, there is the political factor of foreign relations involved: in the destruction as well as in the preservation or rebuilding. This study, based on the sites themselves and on what could be gathered on them to piece together some information on their background, attempt to take stock of the cases in Guangzhou (Canton), the place where Chinese foreign relations were attached to for a significant amount of time prior to the Opium Wars of the mid-19th century, and Shanghai as a major treaty port opened in the wake of the First Opium War, which hosts the probably best-known of the otherwise largely ignored extant Westerners' cemeteries in China. Whereas Guangzhou was mainly connected to trade during the so-called Canton system period (mid-18th to mid-19th century), but also to Christian mission, Shanghai was connected to both after its becoming a treaty port in 1842. Thus, issues of trade and religion play into these places. And both cities are characterised by a multi-cultural history which present-day Chinese heritage politics needs to deal with, while paying heed to the fact that foreign relations to a number of countries are potentially involved.

Peter and Annica Quakenbush are suing Brooks Township for the right to operate an environmentally friendly cemetery.

The epigraphs of the Evangelical Lutheran cemeteries of Klaipėda provide rich information. They presentexhaustive data on the buried person: full dates of their births and deaths, names, surnames, andmaiden names of married women; sometimes even the place of origin or the social-professional status isindicated. Beside the personal data, the epigraphs contain farewell or sacred texts addressed to the dead.The ethnic Evangelical Lutheran cemeteries in Klaipėda Region significantly suffered during the historicaland political events unfavourable for them. The majority of tombstones and crosses were totallydestroyed and can not be reconstructed. Unique information about the population of the Region was lostforever. In the article, the author analyzes the data presented in epigraphs: the distribution of the dead bygender and age, high infant/ children mortality rates, and other.KEY WORDS: Klaipėda Region, Evangelical Lutheran cemeteries, epigraph, register, qualitative analysis. DOI: http://dx.doi.org/10.15181/ahuk.v25i0.315

Chinese cemeteries, found in various locations in Malaysia, are like historical landmarks. The oldest graves when traced may be used to gauge the association between the Chinese with a particular locality. Such a consideration is important as the community was constantly required to justify and defend its long-standing presence in the country especially in the face of challenges from certain quarters of indigenous political groups which questioned the long term position of the Chinese in the country. Given its importance, this paper sets out to examine the three earliest cemeteries, namely, Bukit China in Malacca, the Chinese cemeteries in Terengganu and Mount Erskine in Penang; with the aim of tracing the earlier graves and to raise questions pertaining to their existence.

People's ambiguous, ambivalent, non-rational and nonsensical relation towards death is a constant feature throughout the human past. The obvious way of dealing with such a stressful moment in personal and community life is guided by tradition – the well-established system of ways and manners of making spiritual meaning that implicitly answers how to go through this difficult period.
From the long-term perspective, burying the deceased in pre-established burial grounds is a rather recent phenomenon. We can trace the intentionally arranged cemeteries as a continuous and prevalent way of treating the deceased in today's Slovenia for no more than the last three millennia, from the Late Bronze Age onwards. The treatment of the deceased was much more diverse before that.
From the earliest discoveries of human remains in the territory of Slovenia in the Mesolithic (8th–7th mill. BC) to the Bronze Age (2nd mill. BC), three different major manifestations of treating the remains of the deceased are documented. The first and most numerous was to expose and/or bury the deceased in the caves. The second was keeping the excarnated predecessors' remains close to the daily life in the settlements. The third was to bury human remains in cemeteries. However, recent research revealed the fourth way of handling the dead – the immersion of their remains in the waters. Only from the Late Bronze Age onwards does burying all the deceased of a given community in communal cemeteries become the dominant custom.

Part 1. Hypermobilities and Immobilities: Local-Global Relations in European Cemeteries -- 1. Hindu Mobilities and Cremation: Minority, Migrant and Gendered Dialogues and Dialectics in English and Welsh Towns (Avril Maddrell, Brenda Mathijssen, Yasminah Beebeejaun, Katie McClymont & Danny McNally) -- 2. Cemeteries as Translocal Contact Zones: Navigating Regulations, Unwritten Rules and Divergent Expectations in Luxembourg City (Mariske Westendorp & Sonja Kmec) -- 3. Managing Migrant Border Deaths in Southern Italy: Medico-legal, Ritual and Burial Practices (Daniela Stauffacher) -- Part 2. Migrants and Minorities Past and Present in European Cemeteries -- 4. Dundee, Migration, and the Historic Jute Trade: Interweaving Bengali-Dundee Cemetery Practices and Spaces (Yasminah Beebeejaun, Danielle House & Avril Maddrell) -- 5. Minorities In, Minorities Out: Cemeteries, Religious Diversity and the French Body Politic in Contemporary and Historical Perspective (Alistair Hunter) -- 6. Cultural Jewishness and Geographically Bounded Identity: Negotiating Jewish Identity and the Jewish Cemetery in the Local Context of Trondheim, Norway (Ida Marie Høeg) -- Part 3. Changing and Contemporary Practices in European Cemeteries -- 7. Contemporary 'Outsiders' in Narratives of Belonging in Cork's Cemeteries: Reflections on experiences of Irish Travellers and Recent Polish Migrants (Katie McClymont & Danielle House) -- 8. Co-Creating and Co-Producing Multicultural Cemeteries in Norway and Sweden: A Comparative Study with Insights from Drammen, Eskilstuna and Umeå (Helena Nordh, Marianne Knapskog, Tanu Priya Uteng & Carola Wingren) -- 9. The Economics and Politics of Dedicated Funerary Provision for Migrant and Minority Groups: A Perspective from the Netherlands (Christoph Jedan) -- Afterword: Mobilising Death Studies.

"This volume presents the results of the excavation of two cemeteries at the site of Vronda Kavousi in East Crete: the cemetery of tholos tombs belong to the Subminoan to Protogeometric periods (with some use in the eighth century B.C.) and the cemetery of enclosure graves with cremation burials belonging to the Late Geometric to Late Orientalizing periods. A discussion of individual graves (including the stratigraphy, architecture, human remains, faunal and botanical remains, pottery, and other finds) is followed by the analysis of the cremation process and human remains, the faunal and botanical remains, the pottery, the petrographic analysis of the pottery, the metals and other finds, the burial customs, and the history and society of the burying population. A study of the capacities of some of the pottery vessels and a metallurgical analysis of the iron objects appear in appendices"--

This article aims to dissect the nature of exemplarity in Italian Fascism. The social and political structures that emerged in Fascist Italy were highly reliant on a sense of morality, largely because of the degree of violence inherent in those structures. Under Fascism, morality was founded on concrete examples rather than on abstract principles. Exemplars were idealized sources of moral strength, and figures with the capacity to inspire or persuade. In particular, the fallen soldier and those who died for the nation constituted a major category of Fascist exemplars. Thus, soldiers who fell in the First World War were awarded exemplary status in order to encourage behaviors favorable to the regime. With the goal to demonstrate the importance awarded to exemplars, this paper focuses on a group of ossuaries, or bone depositaries, that were built under Mussolini's dictatorship, and within which the regime reburied the remains of soldiers who fell in the First World War. The main purpose of the ossuaries was to present the dead as role models that might boost support for a program of nationalism, militarism, and imperialism. Thus, while their creation drew on factors such as Romantic literature and Italy's religious and political traditions, the ossuaries represent an ideal case study of how Fascist morality was aided by and expressed through the use of exemplars.

The profusion of fresh flowers in Italian graveyards amazed nineteenth-century travellers from America used to more severe practices. In England, too, flowers were sparse. Nor was their paucity unintentional. Strong sentiments were involved, for despite the increasing pomp of Victorian funerals, much ambivalence was displayed about elaborate rituals and offerings in the Anglo-American world—"a green grassy turf is all I crave," wrote Beattie in theMinstrel. Even Loudon, the great architect of the new rural cemeteries in England, was reluctant to make a place for flowers in his plans.