By M. Anne Katzenberg, Shelley R. Saunders
This can be possibly essentially the most complete remedies of this now huge topic region that i've got ever learn. The authors are to be applauded for amassing jointly a number of the most suitable specialists during this box of analysis and organizing a various staff of papers right into a quantity that isn't merely eminently readable through scientists and laypeople alike, yet also will definitely stand as one of many impressive volumes in organic anthropology for years yet to come. pros, scholars, and laypeople alike will all locate whatever thought-provoking during this e-book. Very hugely advised.
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Extra resources for Biological Anthropology of the Human Skeleton
Hare turned king’s evidence, and Burke was hanged for his crimes, and the incident led to controlling legislation in Britain. Grave-robbing activities sometimes met with violent public resistance. In 1788, for example, New Yorkers rioted for three days after some children peered through windows of the Society of the Hospital of the City of New York and discovered medical students dissecting human cadavers, one of whom turned out to be their recently deceased mother. A mob of 5000 eventually stormed the hospital and the jail where several doctors had taken refuge.
During times of social instability, it is common for these same remains to be destroyed or humiliated to weaken and disrupt the group solidarity they once fostered (Cantwell, 1990). The controversy of the continued display of Lenin’s remains in Red Square and the disposition of the recently discovered remains of Czar Nicholas II and his family provide good examples of how human remains can be used as tools to advance or suppress political ideas and facilitate or disrupt social cohesion (Caryl, 1998; Fenyvesi, 1997).
In another survey, 80% of the North American population believes in some kind of an afterlife (Goldhaber, 1996; Tonne, 1996). Among Canadians, 40% believe in the Devil and 43% in Hell (Belief in the Devil, 1995). Surveys also show that, despite speculation about the secularizing effects of education and academia, most highly educated people including professors and scientists are about as religious as other Americans. Anthropologists are one of the few groups that deviate significantly from the majority view that individual human beings continue to exist in some kind of an afterlife.