Small funerals, online memorials and grieving from afar: the coronavirus is changing how we care for the dead


Tamara Kohn, University of Melbourne and Hannah Gould, University of Melbourne

The coronavirus is not only affecting the way we live, it’s also dramatically affecting the way we die.

In Australia, Prime Minister Scott Morrison announced that funerals would be limited to a maximum of ten people to limit the spread of COVID-19. However, the states may have some leeway in permitting an extra one or two.

Funeral directors say they are concerned about the availability of crucial health supplies such as masks, hand sanitiser and body bags.

In Italy, people with COVID-19 reportedly “face death alone”, with palliative care services stretched to the limit, morgues inundated, funeral services suspended, and many dead unburied and uncremated.

In Iran, satellite photography shows trenches being excavated for mass burials.




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As Australia’s coronavirus response moves into a critical period, these examples remind us that how we care for the dead must be part of our pandemic plan.

It is extremely difficult to estimate the total number of people who will die in Australia from COVID-19. Predictions range from 3,000 to 400,000.

Our morgues, crematoria, cemeteries and funeral homes will certainly be stretched to capacity.

Family and loved ones may be facing a very different funeral to the one they envisaged.

And while funeral directors and others in the deathcare industry are changing the way they care for the dead, there are clearly challenges ahead.

Can I kiss my loved one goodbye?

Traditions that include kissing, hugging, and dressing the dead have often been abandoned or significantly modified during pandemics.

For instance, during the Ebola outbreak of 2013-16, governments were forced to separate the dying and dead from their communities, enforce new non-contact methods of burial, and in so doing, transform how people mourned.

In Australia, the latest federal guidelines (updated March 25) advise families not to kiss the deceased. However, they can touch the body if they wash their hands immediately afterwards or use alcohol-based hand sanitiser. In most cases, family members do not need to use gloves.

How are funerals changing?

Travel bans and mandatory self-isolation periods can delay some funerals.
And funerals that pull people from distant places into intimate proximity, often including vulnerable people, present a clear health risk.

For instance, in Spain, more than 60 cases of COVID-19 were traced back to one funeral service.

While Australia has limited the size of funerals, other countries have temporarily banned people from attending them altogether.




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Deb Ganderton, chief executive of Melbourne’s Greater Metropolitan Cemeteries Trust, told us:

Everyone has the right to expect a funeral and burial service that respects their individual beliefs. For the families, friends and loved ones of the deceased, an end of life service can also be an important part of the grieving process and help them cope with their loss.

So we need to be creative to find ways to both protect that right and protect public health.

More funerals and memorials going online

In many countries, including the US, UK and Australia, as funeral services are being scaled back or suspended to limit spread of the coronavirus, online services are flourishing.

Our DeathTech Research Team has been following this move to streamed funeral and memorial services. We’ve also been following interest in using hired robots, which people control from afar, to allow people to attend a funeral who can’t be there in person. We predict more innovative use of technology in coming months.

We may also see more people using digital technology such as social media sites for sharing personal memories of the dead and expressing emotions, particularly if they can’t attend funerals in person.

What’s happening behind the scenes?

The coronavirus is also challenging the deathcare industry – which includes funeral homes, cemeteries, morgues and crematoria – for a number of reasons.

International guidelines for funeral directors say that after death, the human body does not generally create a serious health hazard for COVID-19. NSW guidelines say funeral directors and people working in mortuaries are unlikely to contract COVID-19 from deceased people infected with the virus.

However, both sets of guidelines do set out detailed infection control procedures.

Adrian Barrett, senior vice-president of the Australian Funeral Directors Association, told us:

There’s a lot of inconsistency in advice about death and funerals between different states and federal government […] Recommendations around coronavirus can be in conflict. We’d rather have and follow conservative guidelines, to make sure we are doing as much as possible.

Then, there’s the issue of staffing. Although many other sectors can find ways to isolate or temporarily close, cemetery, funeral, and crematoria workers provide an essential service and cannot work from home.

We rarely think about the welfare of those who handle the dead. These workers are too often stereotyped as profiteering in the face of grief, or stigmatised by the taboos surrounding their work. But there is a deep sense of service and care that pervades this professional community.




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For this community, safe working conditions means ensuring the supply of personal protective equipment. However, Adrian of the Australian Funeral Directors Association told us funeral homes across Australia are struggling to source items such as masks and have run into problems with suppliers profiteering by raising prices.

Finally, we need to advertise broadly a public duty of care for those in the deathcare sector. These are the people who safely dispose of bodies and care for people dealing with the loss of loved ones.

Coronavirus has, in such a short time, radically transformed how we live our daily lives as well as urgently reminded us about the fragility of life.The Conversation

Tamara Kohn, Professor of Anthropology, University of Melbourne and Hannah Gould, ARC Research Fellow, University of Melbourne

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Indonesian Muslims Call for Halt to ‘Christianization’


Forum highlights religious tensions in Bekasi, West Java.

DUBLIN, July 2 (CDN) — Muslim organizations in Bekasi, West Java, on Sunday (June 27) declared their intention to establish paramilitary units in local mosques and a “mission center” to oppose “ongoing attempts to convert people to Christianity,” according to the national Antara news agency.

At a gathering at the large Al Azhar mosque, the leaders of nine organizations announced the results of a Bekasi Islamic Congress meeting on June 20, where they agreed to establish a mission center to halt “Christianization,” form a Laskar Pemuda youth army and push for implementation of sharia (Islamic law) in the region, The Jakarta Post reported.

“If the Muslims in the city can unite, there will be no more story about us being openly insulted by other religions,” Ahmad Salimin Dani, head of the Bekasi Islamic Missionary Council, announced at the gathering. “The center will ensure that Christians do not act out of order.”

Observing an increasing number of house churches, Muslim organizations have accused Bekasi Christians of aggressive proselytizing. The Rev. Simon Timorason of the West Java Christian Communication Forum (FKKB), however, told Compass that most Christians in the area do not proselytize and meet only in small home fellowships due to the lack of officially recognized worship venues.

Many Christian seminary graduates prefer to remain on Java rather than relocate to distant islands, Timorason added, making West Java the ideal place to launch new home-based fellowships for different denominations. But neighbors see only the multiplication of churches, he said, and therefore suspect Muslims are converting to the Christian faith.

“The ideal solution is to have one building with a permit to be used by different denominations in each housing complex,” Timorason said. “If every denomination wants their own church in the same area, it’s a problem.”

 

Declaration of Intent

Kanti Prajogo, chairman of the Congress committee, had hoped to present a written declaration of intent to city officials at the mosque gathering, but officials did not respond to his invitation, according to The Jakarta Post.

Around 200 people attended the June 20 Congress, representing local organizations such as the Bekasi Interfaith Dialogue Forum, the Bekasi Movement Against Apostasy, the local chapters of Muhammadiyah and the Indonesian Ulema Council (MUI) – two of Indonesia’s largest Muslim organizations – and the Islamic Defenders Front (FPI), well known for its aggressive opposition to Christians and other non-Muslim groups.

Government officials on Monday (June 28) called for the FPI to be declared a forbidden organization, claiming that FPI members were implicated in “too many” violent incidents.

“We are not concerned about their mission,” legislator Eva Kusuma Sundari reportedly said at a press conference in Jakarta, “but we are concerned about the way they implement their goals.”

A spokesman for another large organization, Nahdlatul Ulama (NU), said Tuesday (July 28) that despite one member being present at the congress in an unofficial capacity, NU had not approved the joint declaration, contradicting a statement made the previous day by Bekasi NU official Abul Mutholib Jaelani, who told The Jakarta Post that he had asked all 56 NU branches in the city to contribute at least 10 members to the youth army.

 

Contributing to Religious Conflict

Rapid residential and industrial development has created huge social problems in Bekasi. Sociologist Andi Sopandi of Bekasi Islamic University told The Jakarta Post that the call for sharia was a warning signal, and that local officials should urgently pursue dialogue between Muslim and Christian leaders.

Locals and newcomers will get along well only if they share similar basic values, particularly religious ones, Sopandi reportedly said, pointing to sharp disputes over the Filadelfia Huria Kristen Batak Protestan (HKBP) church in Jejalen Jaya sub-district earlier this year as an example.

A neighbor of the church confessed to The Jakarta Post that local clerics had asked him and other residents to sign a petition against constructing the HKBP church building and threatened not to pray at their funerals if they failed to cooperate; the majority of his neighbors signed the document under duress.

Under a 2006 Joint Ministerial Decree (SKB), at least 60 local residents must approve the establishment of a house of worship, whether a mosque or a church. The congregation must also have at least 90 members and obtain letters of recommendation from the local interfaith communication forum (FKUB) and religious affairs office before gaining final approval from district officials.

These terms make it virtually impossible for churches in Bekasi to obtain building permits. Bekasi regency has a population of 1.9 million, of which 98.2 percent are Muslim, according to 2006 data from the Bekasi Regency Religious Affairs office. Protestants, who form 0.67 percent (approximately 12,700 people) of the population, and Catholics who make up 0.55 percent, are served by only 16 officially recognized churches in seven of the 23 sub-districts.

Sudarno Soemodimedjo, deputy chief of the Bekasi FKUB, told The Jakarta Post in February that even if a church construction committee gained the approval of 60 local residents, the FKUB would not issue a letter of recommendation if there were any public objections.

“The SKB orders us to maintain public order, which means we have to refuse the establishment of a house of worship we believe may trigger a conflict in the future,” he said.

As a result, many Christians meet in unrecognized worship venues, giving Muslim groups legal grounds to oppose church gatherings.

“If the SKB was applied consistently, many mosques that were built without permits would have to close,” Timorason told Compass.

The government wants each new settlement to have a place of worship, he added, “but it’s always a mosque. There should be one of each to be fair.”

“Violations against freedom of religion remain rampant [in Indonesia],” confirmed the chairman of the Setara Institute for Democracy and Peace, who goes by the single name of Hendardi, at a press conference announcing the release of its January 2010 “Report on the Condition of Religious and Faith Freedom in Indonesia.”

“This is mostly because the government is half-hearted in its upholding of the right to worship,” he said.

Of 139 violations recorded by the institute last year, West Java took first place with 57 incidents, followed closely by Jakarta at 38.

Report from Compass Direct News

Pew Research Center: Many Americans mix multiple faiths


The religious beliefs and practices of Americans do not fit neatly into conventional categories. A new poll by the Pew Research Center’s Forum on Religion & Public Life finds that large numbers of Americans engage in multiple religious practices, mixing elements of diverse traditions, reports Pew Research Center.

Many say they attend worship services of more than one faith or denomination — even when they are not traveling or going to special events like weddings and funerals. Many also blend Christianity with Eastern or New Age beliefs such as reincarnation, astrology and the presence of spiritual energy in physical objects. And sizeable minorities of all major U.S. religious groups say they have experienced supernatural phenomena, such as being in touch with the dead or with ghosts.

One-third of Americans (35%) say they regularly (9%) or occasionally (26%) attend religious services at more than one place, and most of these (24% of the public overall) indicate that they sometimes attend religious services of a faith different from their own. Aside from when they are traveling and special events like weddings and funerals, three-in-ten Protestants attend services outside their own denomination, and one-fifth of Catholics say they sometimes attend non-Catholic services.

To read the full report, click here.

Report from the Christian Telegraph