Buzz
Consuming the remains of family members, uniting the spirit of the dead with dolls, or perishing after biting a corpse may seem utterly baffling to us.
For over a century, anthropologists have immersed themselves in communities worldwide, examining their perspectives on death and deciphering the reasoning behind their customs. Below are some of the most peculiar death-related practices and beliefs recorded by these researchers during their fieldwork.
10. The ‘Corpse Wine’ Tradition in Borneo
Southeast Asia is renowned for its intricate (and often disconcerting to Westerners) funeral traditions. Anthropologist Peter Metcalf observed that the Berawan people of Borneo handle corpses in a manner akin to their process for making rice wine, a popular local beverage.
Similar to rice preparation, deceased bodies are cleansed, displayed in front of a communal longhouse, and placed in large jars. The decomposition fluids are drained through a bamboo tube and gathered in a separate container, while the remaining solid remains are buried in a cemetery.
A comparable approach to handling the dead, focusing on separating solids and liquids, was documented by Robert Hertz among the Ngaju people of Borneo. Hertz notes, “Family members, particularly the widow, are required to collect the decomposition fluids regularly, either applying them to their skin or incorporating them into their meals.”
9. Ritualistic Cannibalism in the Amazon Rainforest
The act of cannibalism has long intrigued anthropologists and adventurers. Historically, the term “cannibal” was used to label societies perceived as “uncivilized.” Beth Conklin, an anthropologist, extensively documented the tradition of “compassionate cannibalism” within the Wari tribe of the western Amazon rainforest.
For the Wari, consuming the flesh of a deceased family member was a profound gesture of respect. They believed the earth was impure and contaminating, making burial an unsuitable option for their loved ones.
Additionally, the lingering presence of the deceased’s body caused emotional turmoil for the bereaved, as it constantly reminded them of their loss. Consuming the body was seen as a way to sever this attachment, enabling the survivors to move forward with their lives.
Conklin observed that the most unsettling part of these rituals for participants was not consuming the corpse but the act of dismembering it before roasting. At that moment, the body ceased to resemble the person the mourners had known and cherished.
8. The Tradition of Doll-Bride Marriages in Japan
Anthropologist Ellen Schattschneider details a funeral tradition originating in northern Japan during World War II. At the time, numerous young men perished before marrying or fathering children, which was deemed an “unfortunate death.” Their spirits were believed to become restless and haunt their families.
To this day, rituals are conducted to pacify the souls of unmarried individuals who pass away. A symbolic marriage is arranged between the deceased’s spirit (represented by a photograph) and a spirit bride, embodied by a doll or figurine. These items are placed in a box, which can be preserved for decades. The spirit bride accompanies the deceased for 30 years until they transition to the afterlife.
A comparable practice, though involving illegally obtained corpses of young unmarried women instead of dolls, has been reported in China.
7. The Tradition of Sky Burials in Mongolia
For centuries in Mongolia, the deceased were left to decompose in open spaces. After a death, a suitable location, often near a river teeming with animals and birds, was selected to ensure the body was consumed swiftly. Following the “sky burial,” the living avoided the area for months to spare themselves the sight of the corpse’s decay.
In 1955, funeral reforms were introduced as the socialist government deemed sky burials unsuitable for a modern, urbanized society. Many locals resisted the new practice of burying the dead, as they believed the earth was inhabited by malevolent spirits.
Anthropologist Gregory Delaplace noted that the funeral reforms achieved limited success. While most people are now buried instead of exposed to the elements, “cemeteries do not reflect the orderly memorial gardens envisioned by the reforms. Instead, they remain vast, unstructured spaces lacking the intended organization.”
6. The Social Stigma of Living Death in Japan
A cultural phenomenon in Japan that has captivated anthropologists is the concept of the muenbotoke (“unattached spirit”). These are the spirits of individuals who passed away without children or family to perform posthumous rituals at their graves, leaving them disconnected from ancestral traditions.
Those at risk of dying “unrelated” face significant social stigma during their lifetime. In response, new funeral practices have emerged to ease the distress associated with such a fate.
Anthropologist Jieun Kim studied a neighborhood in Yokohama primarily inhabited by homeless individuals or those likely to die alone without relatives to care for their remains. Charitable organizations in the area ensure that medical staff or volunteers regularly check on residents, enabling prompt cremation and proper rituals upon their death.
The ashes are placed in a communal grave, where volunteers conduct regular memorial services. This allows the deceased’s spirits to find peace and attain the revered status of “ancestor,” even without family members to honor their souls.
5. Ongoing Dialogues with the Deceased in India
When considering how people attempt to “communicate” with the dead, we often picture dramatic events like a seance or cryptic exchanges with a spiritual medium. However, this was not the practice among the Sora tribe in India.
As recorded by anthropologist Piers Vitebsky, the Sora maintained a unique tradition of engaging in extended dialogues with their deceased loved ones, lasting for years after death. These interactions were facilitated by a funeral shaman in a trance-like state.
Vitebsky outlines the nature and timing of these conversations as follows:
In a village of 500 inhabitants, conversations with the deceased might occur anywhere from five times a week to 10 times daily. [ . . . ] These dialogues often seek clarity or resolution. [ . . . ] Villagers inquire about the cause of an illness or, during funerals, the reason behind a person’s death.
In a recent publication, Vitebsky noted the decline of this tradition. Viewed as outdated and superstitious by younger generations, prolonged conversations with the dead have become less common as the Sora adopt Hindu or Christian practices.
4. Biting the Deceased and Restraining the Living Among the LoDagaa of West Africa
In a seminal (and highly detailed) anthropological text, Jack Goody examined the funeral rites of the LoDagaa people in West Africa. After death, the body is cleansed and anointed by elderly women.
If the deceased was male, the widow was barred from assisting in the preparations due to fears she might attempt suicide by biting the corpse. It was believed that contact with the dirt on the body could be fatal, and a wife might use this method to join her husband in the afterlife.
Once prepared, the body was removed from the house through a specially created hole in the courtyard wall and placed on a funeral platform. It remained there for months, allowing distant friends and relatives to pay their respects.
Following intricate customs, close relatives who displayed intense grief during the funeral were restrained using hides, fibers, and ropes. This was done to prevent self-harm or suicide, which were common expressions of profound sorrow during such rituals.
3. Child Mortality Due to Soul Loss in Bali
In Bali, the death of children (and occasionally adults) is often linked to a condition called kesambet. This is believed to occur when a sudden fright or shock causes the soul to separate from the body.
According to anthropologist Unni Wikan, the illness can be transmitted from mother to child through breast milk “tainted” by the mother’s sudden shock. The infant may cry incessantly, develop a fever, and lose their appetite—often leading to fatal outcomes.
To prevent kesambet, it is crucial to manage emotional responses and create a calm environment for children, shielding them from loud noises and chaos. As Balinese women often remark, “Being a mother here is incredibly challenging. A mother must remain composed, never showing anger or sadness, and always controlling her emotions.”
During Unni Wikan’s fieldwork in Bali, nearly half of all child deaths were attributed by locals to this condition.
2. Self-Chosen Death Among the Siberian Chukchi
“Voluntary death,” the act of willingly being killed by family members due to old age or illness, has been extensively recorded in Siberia. As early as the 18th century, an explorer noted the following about the region’s inhabitants:
In 1737, an elderly father urged his son to hang him from the balagan [home] as he felt he was no longer of use. The son complied, but the strap snapped on the first attempt, causing the father to fall and reprimand his son for his clumsiness. To rectify the error and demonstrate his obedience and skill, the son hanged his father again using a double strap. The desire to reach the lower, better world sooner appears to have strongly motivated the Itelmen to commit suicide.
As anthropologist Rane Willerslev explains, voluntary death persists among certain Chukchi communities. Killing a relative who requests death is seen as both honorable and deeply distressing.
On one hand, ancestors are believed to welcome the spirit of the deceased. On the other, taking the life of a loved one remains a harrowing experience. Under Russian law, voluntary death is classified as murder, leading to prosecutions and imprisonment. Consequently, the practice is now conducted in secret.
1. Embracing the Spirits of Enemies in Vietnam
The Vietnam War left deep scars in the memories of both Americans and Vietnamese. Many fallen soldiers from both sides remain unburied where they perished. While the phrase “ghost of the Vietnam War” is often metaphorical, in Vietnam, it carries a literal meaning.
Anthropologist Heonik Kwon has documented rituals where locals form connections with ghosts, transcending the sides for which the deceased fought. Many Vietnamese build shrines and offer tributes to the spirits of American soldiers who died without proper burial rites, becoming restless, wandering souls.
The spirits of war dead can be troublesome or harmful. (Kwon recounts tales of a soldier from an earlier war frightening young women or ghosts possessing the living, causing illness.) At times, these spirits are revered as local deities.
Residents make offerings and adopt these restless spirits, honoring them as if they were family. This practice fosters close bonds between the living and the dead, akin to familial relationships.
A unique way of honoring these spirits involves offering “ghost money,” typically replica dollars, believed to alleviate the suffering of the restless deceased.
