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This short essay is about the British Natural Burial Movement and the appeal it holds for the bereaved and those who choose to be buried in such sites.

Situated at the intersection of the Sociology of Death and Sociology of the Family, this paper argues that the organization and funding of funerals is an overlooked and available lens through which to examine cultural and political norms of familial obligation. Drawing on interviews with claimants to the Department for Work and Pensions' Social Fund Funeral Payment, the paper shows how both responsibility for the organization and payment of a funeral is assumed within families, and how at times this can be overridden by the state. In highlighting the tension between reflexive choice and political norms of family espoused in this policy context, it supports Gilding's (2010) assertion that understanding family practice through reflexivity alone neglects the institutions and conventions within which 'doing' family takes place. In so doing, the paper further makes a case for families and relational negotiations and tensions to be more explicitly included within sociological understanding(s) of death more generally.

AbstractThere is a long tradition in the assessment of UK social policy of examining benefit entitlement and access, yet little attention has been paid towards benefits associated with bereavement and, in particular, what happens for those people who cannot afford a funeral and require state assistance. This is despite the fact that every year approximately one in ten deaths in the UK results in a claim to the Department for Work and Pensions' Funeral Payment for a contribution towards funeral costs. Beyond a paper in this journal over ten years ago, no research has been conducted into how the scheme is administered and what happens to those people who claim. Drawing on a study with both successful and unsuccessful Funeral Payment claimants, funeral directors and key stakeholders, this paper evaluates the Funeral Payment in terms of eligibility and entitlement, and timing and cost. It argues that closer attention needs to be paid to the issue of financial support for funerals to avoid the evolution of an unwieldy system at a time when the UK death rate is predicted to rise owing to the ageing of the population.

COVID-19 lockdown and social distancing measures have restricted funerals and memorial events and have limited the face-to-face social networks that grieving people might normally be able to draw upon for emotional support. However, while there is considerable expert informed speculation about the impacts of grief and 'COVID bereavement', detailed accounts of experiences of bereavement and bereavement support during the pandemic have the potential to enrich and provide nuance and subtlety to the evidence base. This paper draws on diary accounts of bereavement support volunteers in the UK, who have been providing support for the bereaved through these challenging times. These reveal layers of complexity to the experiences of loss, grief and bereavement during these extraordinary times. However, they also point to a number of additional themes that lend a more positive valence to the suspension of normal social expectations and memorial practices associated with the pandemic, which, we argue should be reflected upon for their potential to address the discontents of contemporary governance of end of life and bereavement.

Funerals have long been of interest to social scientists. Previous sociological work has examined the relationship between individuality, belief and tradition within funeral services, founded on the assumption that public rituals have psycho-social benefit for organisers and attendees. With the introduction of direct cremation to the UK, and the impact of the COVID-19 pandemic on funeral service attendance in 2020 and 2021, critique of this assumption is now needed. Drawing on interviews with recently bereaved people who organised a direct cremation in late 2017, this article illustrates how compromise, control and consistency are key drivers for not having a funeral service. The article argues that a declining importance in the fate of the body and a move towards 'invite-only' commemorative events represents a waning need for social support offered by a public, communal funeral service. In turn, this indicates a sequestration, or privatisation, of the contemporary funeral.