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Human corpses are treated as garbage only in exceptional circumstances. Ritualized disposal of human cadavers is standard fare around the globe and has been so since the beginning of humanity. Why is it that corpses have rarely been viewed as waste? The answer to this question deals with notions of dignity and being human.

Furthermore, the ambiguity of feelings toward the corpse—both love and fear—qualify it for special treatment. In addition, it is generally believed that departure from life is followed by an assumed, continued existence in one way or another. The condition of the corpse, according to Robert Hertz, stands for the fate of the soul. The awe inspired by corpses relates to the human body as a root metaphor. When alive, it is the only intrinsic symbol, referring to itself. On the occasion of death, however, a rite of passage is required to mark its change of status, referring to something else. It implies a shift from the category of the living to the category of the dead. Funerals mark this transition.

The journey or initiation of the spirit of the dead takes some time and may (if one accepts Hertz's theory) correspond with the decomposition of the corpse or the process of emotional detachment by survivors. Nothing was more intimately related to the once-living person than their body and nothing resembles that person more; therefore, magical properties are attributed to the corpse. The veneration of relics provides a good example. Human remains as relics are perceived of as contact points with another realm of existence. The dead, so it is believed, can still exert their influence on the living. Consequently, corpses should not be tampered with. The idea of the returning dead, revenants, illustrates this point. To curb the danger of mixing up the living and the dead, corpses are ritually disposed of.

“Improper” Disposal

The denial of a proper funeral counted as a severe additional punishment of executed criminals in the European past, for it meant a denial of the transition to the afterworld. These criminals were buried at crossroads, a ritual gesture to prevent the soul from moving elsewhere. Occasionally, their corpses were left hanging at the gallows to decompose. Early anatomists also preyed on these corpses for the purposes of dissection. Survivors frequently fought over the executed corpse with the authorities in order to give the deceased relative their last respects. This was a matter of dignity, of course, but given the close relationship, it might also have been motivated by the fear of a haunting ghost. Ritual measures most probably were also taken with ancient corpses discarded in peat swamps, later discovered by archaeologists, in northwestern Europe. The bog bodies, some strangled with a noose, seem to have been ritually killed. Their disposal in an uninhabitable area indicates their social exclusion, but the places concerned did not serve as garbage dumps. The intentional mutilation of enemy corpses left on battlefields, such as the noses being cut off—a literal and symbolic “loss of face”—is another form of humiliation and dehumanization. Makeshift mass graves resulting from war atrocities come close to the treatment of corpses as garbage. Unintentional occurrences, such as floods, earthquakes, and other disasters with mass loss of life, might at times give the impression of the corpses floating or lying around being merely waste—even more so when it takes considerable time to recover them. There are also historical examples of epidemics in which the death toll was too great for the survivors to organize proper funerals. Recently, Sherpas and others decided to clean the garbage left behind by mountaineers on Mount Everest. The corpses of some 200 climbers who had died and remained there at great height were finally recovered. The exposure of the dead mountaineers to the elements had been the unavoidable result of their tragic deaths in places from which they could not easily be removed.

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