PAINT ME STYROFOAM BONES Halloween decoration skeleton boneyard set yard prop • $233.00 (2024)

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Seller: sidewaysstairsco ✉️ (1,201) 100%, Location: Santa Ana, CA, US, Ships to: US & many other countries, Item: 193874966938 PAINT ME STYROFOAM BONES Halloween decoration skeleton boneyard set yard prop. [42] After public outcry, the university was ordered to prove that the families of the cadavers approved their use in testing.". (wikipedia.org). Body snatching. Railings used to protect graves from body snatchers. Check out our other new & used items>>>>>HERE! (click me) FOR SALE: A spooky but fun, customizable Halloween decoration MAKER'S HALLOWEEN CRAFT 16-PIECE FOAM BONEYARD SET DETAILS: Color and display your own boneyard! This 16-piece styrofoam Halloween craft set includes various bones, a skull, a couple of corpse body parts, and a sign that reads "Dead End". The foam boneyard is great for adding more spooky to your home of horrors while showing off your artistic mind. The pieces are a blank slate for color and/or decorations. Make the bones appear recently unearthed by adding grime and dirt using paints and/or glue dirt to the surface for an authentic look. Don't do scary? Why not paint all the pieces a bright vibrant color and display along with other lively Halloween decorations? The end result is up to you. Get creative! This set doesn't include a full skeleton. The 2 corpse forearm/hand pieces are meant to be placed next to each other so your boneyard appears to have an active zombie breaking through the surface. Spread the other bones around as you choose or put near each other to give the appearance of a single skeleton. Included stakes! Includes 16 stakes to keep the very lightweight pieces in place. The stakes are extremely helpful when displaying the set in a yard, especially on windy days. What's Included: 1 - "Dead Sign" Sign 1 - Skull 10 - Arm & Leg Bones 2 - Hands/Forearms W/ Flesh 2 - Skeletal Feet 16 - Yard Stakes CONDITION: New with packaging. The packaging has some storage damage and the sticker label is marked with pen. The styrofoam pieces are unused. Please see photos. To ensure safe delivery, all items are carefully packaged before shipping out. THANK YOU FOR LOOKING. QUESTIONS? JUST ASK. *ALL PHOTOS AND TEXT ARE INTELLECTUAL PROPERTY OF SIDEWAYS STAIRS CO. ALL RIGHTS RESERVED.* "Halloween or Hallowe'en (a contraction of "All Hallows' evening"),[5] also known as Allhalloween,[6] All Hallows' Eve,[7] or All Saints' Eve,[8] is a celebration observed in many countries on 31 October, the eve of the Western Christian feast of All Hallows' Day. It begins the observance of Allhallowtide,[9] the time in the liturgical year dedicated to remembering the dead, including saints (hallows), martyrs, and all the faithful departed.[10][11] One theory holds that many Halloween traditions may have been influenced by ancient Celtic harvest festivals, particularly the Gaelic festival Samhain, which may have had pagan roots;[12][13][14][15] some scholars hold that Samhain may have been Christianized as All Hallow's Day, along with its eve, by the early Church.[16] Other academics believe, however, that Halloween began solely as a Christian holiday, being the vigil of All Hallow's Day.[17][18][19][20] Halloween activities include trick-or-treating (or the related guising and souling), attending Halloween costume parties, carving pumpkins into jack-o'-lanterns, lighting bonfires, apple bobbing, divination games, playing pranks, visiting haunted attractions, telling scary stories, as well as watching horror films.[21] In many parts of the world, the Christian religious observances of All Hallows' Eve, including attending church services and lighting candles on the graves of the dead, remain popular,[22][23][24] although elsewhere it is a more commercial and secular celebration.[25][26][27] Some Christians historically abstained from meat on All Hallows' Eve, a tradition reflected in the eating of certain vegetarian foods on this vigil day, including apples, potato pancakes, and soul cakes.... Etymology The word appears as the title of Robert Burns' "Halloween" (1785), a poem traditionally recited by Scots. The word Halloween or Hallowe'en dates to about 1745[32] and is of Christian origin.[33] The word "Hallowe'en" means "Saints' evening".[34] It comes from a Scottish term for All Hallows' Eve (the evening before All Hallows' Day).[35] In Scots, the word "eve" is even, and this is contracted to e'en or een.[36] Over time, (All) Hallow(s) E(v)en evolved into Hallowe'en. Although the phrase "All Hallows'" is found in Old English, "All Hallows' Eve" is itself not seen until 1556.[35][37] History Gaelic Influence An early 20th-century Irish Halloween mask displayed at the Museum of Country Life Today's Halloween customs are thought to have been influenced by folk customs and beliefs from the Celtic-speaking countries, some of which are believed to have pagan roots.[38] Jack Santino, a folklorist, writes that "there was throughout Ireland an uneasy truce existing between customs and beliefs associated with Christianity and those associated with religions that were Irish before Christianity arrived".[39] Historian Nicholas Rogers, exploring the origins of Halloween, notes that while "some folklorists have detected its origins in the Roman feast of Pomona, the goddess of fruits and seeds, or in the festival of the dead called Parentalia, it is more typically linked to the Celtic festival of Samhain, which comes from the Old Irish for 'summer's end'."[40] Samhain (/ˈsɑːwɪn, ˈsaʊɪn/) was the first and most important of the four quarter days in the medieval Gaelic calendar and was celebrated on 31 October – 1 November[41] in Ireland, Scotland and the Isle of Man.[42][43] A kindred festival was held at the same time of year by the Brittonic Celts, called Calan Gaeaf in Wales, Kalan Gwav in Cornwall and Kalan Goañv in Brittany; a name meaning "first day of winter". For the Celts, the day ended and began at sunset; thus the festival began on the evening before 7 November by modern reckoning (the half point between equinox and solstice).[44] Samhain is mentioned in some of the earliest Irish literature. The names have been used by historians to refer to Celtic Halloween customs up until the 19th century,[45] and are still the Gaelic and Welsh names for Halloween. Snap-Apple Night, painted by Daniel Maclise in 1833, shows people feasting and playing divination games on Halloween in Ireland. Samhain marked the end of the harvest season and the beginning of winter or the 'darker half' of the year.[46][47] Like Beltane/Calan Mai, it was seen as a liminal time, when the boundary between this world and the Otherworld thinned. This meant the Aos Sí (Connacht pronunciation /iːsˈʃiː/ eess-SHEE, Munster /e:s ʃi:/), the 'spirits' or 'fairies', could more easily come into this world and were particularly active.[48][49] Most scholars see the Aos Sí as "degraded versions of ancient gods [...] whose power remained active in the people's minds even after they had been officially replaced by later religious beliefs".[50] The Aos Sí were both respected and feared, with individuals often invoking the protection of God when approaching their dwellings.[51][52] At Samhain, it was believed that the Aos Sí needed to be propitiated to ensure that the people and their livestock survived the winter. Offerings of food and drink, or portions of the crops, were left outside for the Aos Sí.[53][54][55] The souls of the dead were also said to revisit their homes seeking hospitality.[56] Places were set at the dinner table and by the fire to welcome them.[57] The belief that the souls of the dead return home on one night of the year and must be appeased seems to have ancient origins and is found in many cultures throughout the world.[58] In 19th century Ireland, "candles would be lit and prayers formally offered for the souls of the dead. After this the eating, drinking, and games would begin".[59] Throughout Ireland and Britain, the household festivities included rituals and games intended to foretell one's future, especially regarding death and marriage.[60] Apples and nuts were often used in these divination rituals. They included apple bobbing, nut roasting, scrying or mirror-gazing, pouring molten lead or egg whites into water, dream interpretation, and others.[61] Special bonfires were lit and there were rituals involving them. Their flames, smoke and ashes were deemed to have protective and cleansing powers, and were also used for divination.[46] In some places, torches lit from the bonfire were carried sunwise around homes and fields to protect them.[45] It is suggested that the fires were a kind of imitative or sympathetic magic – they mimicked the Sun, helping the "powers of growth" and holding back the decay and darkness of winter.[57][62][63] In Scotland, these bonfires and divination games were banned by the church elders in some parishes.[64] In Wales, bonfires were lit to "prevent the souls of the dead from falling to earth".[65] Later, these bonfires served to keep "away the devil".[66] photograph A plaster cast of a traditional Irish Halloween turnip (rutabaga) lantern on display in the Museum of Country Life, Ireland[67] From at least the 16th century,[68] the festival included mumming and guising in Ireland, Scotland, the Isle of Man and Wales.[69] This involved people going house-to-house in costume (or in disguise), usually reciting verses or songs in exchange for food. It may have originally been a tradition whereby people impersonated the Aos Sí, or the souls of the dead, and received offerings on their behalf, similar to the custom of souling (see below). Impersonating these beings, or wearing a disguise, was also believed to protect oneself from them.[70] It is suggested that the mummers and guisers "personify the old spirits of the winter, who demanded reward in exchange for good fortune".[71] In parts of southern Ireland, the guisers included a hobby horse. A man dressed as a Láir Bhán (white mare) led youths house-to-house reciting verses – some of which had pagan overtones – in exchange for food. If the household donated food it could expect good fortune from the 'Muck Olla'; not doing so would bring misfortune.[72] In Scotland, youths went house-to-house with masked, painted or blackened faces, often threatening to do mischief if they were not welcomed.[69] F. Marian McNeill suggests the ancient festival included people in costume representing the spirits, and that faces were marked (or blackened) with ashes taken from the sacred bonfire.[68] In parts of Wales, men went about dressed as fearsome beings called gwrachod.[69] In the late 19th and early 20th century, young people in Glamorgan and Orkney cross-dressed.[69] Elsewhere in Europe, mumming and hobby horses were part of other yearly festivals. However, in the Celtic-speaking regions, they were "particularly appropriate to a night upon which supernatural beings were said to be abroad and could be imitated or warded off by human wanderers".[69] From at least the 18th century, "imitating malignant spirits" led to playing pranks in Ireland and the Scottish Highlands. Wearing costumes and playing pranks at Halloween spread to England in the 20th century.[69] Traditionally, pranksters used hollowed out turnips or mangel wurzels often carved with grotesque faces as lanterns.[69] By those who made them, the lanterns were variously said to represent the spirits,[69] or were used to ward off evil spirits.[73][74] They were common in parts of Ireland and the Scottish Highlands in the 19th century,[69] as well as in Somerset (see Punkie Night). In the 20th century they spread to other parts of England and became generally known as jack-o'-lanterns.[69] Christian influence Today's Halloween customs are thought to have been influenced by Christian dogma and practices derived from it.[75] Halloween is the evening before the Christian holy days of All Hallows' Day (also known as All Saints' or Hallowmas) on 1 November and All Souls' Day on 2 November, thus giving the holiday on 31 October the full name of All Hallows' Eve (meaning the evening before All Hallows' Day).[76] Since the time of the early Church,[77] major feasts in Christianity (such as Christmas, Easter and Pentecost) had vigils that began the night before, as did the feast of All Hallows'.[78] These three days are collectively called Allhallowtide and are a time for honoring the saints and praying for the recently departed souls who have yet to reach Heaven. Commemorations of all saints and martyrs were held by several churches on various dates, mostly in springtime.[79] In 609, Pope Boniface IV re-dedicated the Pantheon in Rome to "St Mary and all martyrs" on 13 May. This was the same date as Lemuria, an ancient Roman festival of the dead, and the same date as the commemoration of all saints in Edessa in the time of Ephrem the Syrian.[80] The feast of All Hallows', on its current date in the Western Church, may be traced to Pope Gregory III's (731–741) founding of an oratory in St Peter's for the relics "of the holy apostles and of all saints, martyrs and confessors".[81][82] In 835, All Hallows' Day was officially switched to 1 November, the same date as Samhain, at the behest of Pope Gregory IV.[83] Some suggest this was due to Celtic influence, while others suggest it was a Germanic idea,[83] although it is claimed that both Germanic and Celtic-speaking peoples commemorated the dead at the beginning of winter.[84] They may have seen it as the most fitting time to do so, as it is a time of 'dying' in nature.[83][84] It is also suggested that the change was made on the "practical grounds that Rome in summer could not accommodate the great number of pilgrims who flocked to it", and perhaps because of public health considerations regarding Roman Fever – a disease that claimed a number of lives during the sultry summers of the region.[85] On All Hallows' Eve, Christians in some parts of the world visit cemeteries to pray and place flowers and candles on the graves of their loved ones.[86] The top photograph shows Bangladeshi Christians lighting candles on the headstone of a relative, while the bottom photograph shows Lutheran Christians praying and lighting candles in front of the central crucifix of a graveyard. By the end of the 12th century they had become holy days of obligation across Europe and involved such traditions as ringing church bells for the souls in purgatory. In addition, "it was customary for criers dressed in black to parade the streets, ringing a bell of mournful sound and calling on all good Christians to remember the poor souls."[87] "Souling", the custom of baking and sharing soul cakes for all christened souls,[88] has been suggested as the origin of trick-or-treating.[89] The custom dates back at least as far as the 15th century[90] and was found in parts of England, Flanders, Germany and Austria.[58] Groups of poor people, often children, would go door-to-door during Allhallowtide, collecting soul cakes, in exchange for praying for the dead, especially the souls of the givers' friends and relatives.[90][91][92] Soul cakes would also be offered for the souls themselves to eat,[58] or the 'soulers' would act as their representatives.[93] As with the Lenten tradition of hot cross buns, Allhallowtide soul cakes were often marked with a cross, indicating that they were baked as alms.[94] Shakespeare mentions souling in his comedy The Two Gentlemen of Verona (1593).[95] On the custom of wearing costumes, Christian minister Prince Sorie Conteh wrote: "It was traditionally believed that the souls of the departed wandered the earth until All Saints' Day, and All Hallows' Eve provided one last chance for the dead to gain vengeance on their enemies before moving to the next world. In order to avoid being recognized by any soul that might be seeking such vengeance, people would don masks or costumes to disguise their identities".[96] It is claimed that in the Middle Ages, churches that were too poor to display the relics of martyred saints at Allhallowtide let parishioners dress up as saints instead.[97][98] Some Christians continue to observe this custom at Halloween today.[99] Lesley Bannatyne believes this could have been a Christianization of an earlier pagan custom.[100] While souling, Christians would carry with them "lanterns made of hollowed-out turnips".[101] It has been suggested that the carved jack-o'-lantern, a popular symbol of Halloween, originally represented the souls of the dead.[102] On Halloween, in medieval Europe, fires served a dual purpose, being lit to guide returning souls to the homes of their families, as well as to deflect demons from haunting sincere Christian folk.[103][104] Households in Austria, England and Ireland often had "candles burning in every room to guide the souls back to visit their earthly homes". These were known as "soul lights".[105][106][107] Many Christians in mainland Europe, especially in France, believed "that once a year, on Hallowe'en, the dead of the churchyards rose for one wild, hideous carnival" known as the danse macabre, which has often been depicted in church decoration.[108] Christopher Allmand and Rosamond McKitterick write in The New Cambridge Medieval History that "Christians were moved by the sight of the Infant Jesus playing on his mother's knee; their hearts were touched by the Pietà; and patron saints reassured them by their presence. But, all the while, the danse macabre urged them not to forget the end of all earthly things."[109] This danse macabre was enacted at village pageants and at court masques, with people "dressing up as corpses from various strata of society", and may have been the origin of modern-day Halloween costume parties.[101][110][111] In parts of Britain, these customs came under attack during the Reformation as some Protestants berated purgatory as a "popish" doctrine incompatible with their notion of predestination. Thus, for some Nonconformist Protestants, the theology of All Hallows' Eve was redefined; without the doctrine of purgatory, "the returning souls cannot be journeying from Purgatory on their way to Heaven, as Catholics frequently believe and assert. Instead, the so-called ghosts are thought to be in actuality evil spirits. As such they are threatening."[106] Other Protestants maintained belief in an intermediate state, known as Hades (Bosom of Abraham),[112] and continued to observe the original customs, especially souling, candlelit processions and the ringing of church bells in memory of the dead.[76][113] Mark Donnelly, a professor of medieval archaeology, and historian Daniel Diehl, with regard to the evil spirits, on Halloween, write that "barns and homes were blessed to protect people and livestock from the effect of witches, who were believed to accompany the malignant spirits as they traveled the earth."[114] In the 19th century, in some rural parts of England, families gathered on hills on the night of All Hallows' Eve. One held a bunch of burning straw on a pitchfork while the rest knelt around him in a circle, praying for the souls of relatives and friends until the flames went out. This was known as teen'lay.[115] Other customs included the tindle fires in Derbyshire and all-night vigil bonfires in Hertfordshire which were lit to pray for the departed.[116] The rising popularity of Guy Fawkes Night (5 November) from 1605 onward, saw many Halloween traditions appropriated by that holiday instead, and Halloween's popularity waned in Britain, with the noteworthy exception of Scotland.[117] There and in Ireland, they had been celebrating Samhain and Halloween since at least the early Middle Ages, and the Scottish kirk took a more pragmatic approach to Halloween, seeing it as important to the life cycle and rites of passage of communities and thus ensuring its survival in the country.[117] In France, some Christian families, on the night of All Hallows' Eve, prayed beside the graves of their loved ones, setting down dishes full of milk for them.[105] On Halloween, in Italy, some families left a large meal out for ghosts of their passed relatives, before they departed for church services.[118] In Spain, on this night, special pastries are baked, known as "bones of the holy" (Spanish: Huesos de Santo) and put them on the graves of the churchyard, a practice that continues to this day.[119] Spread to North America The annual Greenwich Village Halloween Parade in Manhattan is the world's largest Halloween parade. Lesley Bannatyne and Cindy Ott write that Anglican colonists in the southern United States and Catholic colonists in Maryland "recognized All Hallow's Eve in their church calendars",[120][121] although the Puritans of New England maintained strong opposition to the holiday, along with other traditional celebrations of the established Church, including Christmas.[122] Almanacs of the late 18th and early 19th century give no indication that Halloween was widely celebrated in North America.[123] It was not until mass Irish and Scottish immigration in the 19th century that Halloween became a major holiday in America,[123] confined to the immigrant communities during the mid-19th century. It was gradually assimilated into mainstream society and was celebrated coast to coast by people of all social, racial, and religious backgrounds by the first decade of the 20th century.[124] "In Cajun areas, a nocturnal Mass was said in cemeteries on Halloween night. Candles that had been blessed were placed on graves, and families sometimes spent the entire night at the graveside".[125] The yearly Greenwich Village Halloween Parade was begun in 1974 by puppeteer and mask maker Ralph Lee of Greenwich Village; it is the world's largest Halloween parade and America's only major nighttime parade, attracting more than 60,000 costumed participants, two million spectators, and a worldwide television audience.[126] Symbols At Halloween, yards, public spaces, and some houses may be decorated with traditionally macabre symbols including witches, skeletons, ghosts, cobwebs, and headstones. Development of artifacts and symbols associated with Halloween formed over time. Jack-o'-lanterns are traditionally carried by guisers on All Hallows' Eve in order to frighten evil spirits.[102][127] There is a popular Irish Christian folktale associated with the jack-o'-lantern,[128] which in folklore is said to represent a "soul who has been denied entry into both heaven and hell":[129] On route home after a night's drinking, Jack encounters the Devil and tricks him into climbing a tree. A quick-thinking Jack etches the sign of the cross into the bark, thus trapping the Devil. Jack strikes a bargain that Satan can never claim his soul. After a life of sin, drink, and mendacity, Jack is refused entry to heaven when he dies. Keeping his promise, the Devil refuses to let Jack into hell and throws a live coal straight from the fires of hell at him. It was a cold night, so Jack places the coal in a hollowed out turnip to stop it from going out, since which time Jack and his lantern have been roaming looking for a place to rest.[130] In Ireland and Scotland, the turnip has traditionally been carved during Halloween,[131][132] but immigrants to North America used the native pumpkin, which is both much softer and much larger – making it easier to carve than a turnip.[131] The American tradition of carving pumpkins is recorded in 1837[133] and was originally associated with harvest time in general, not becoming specifically associated with Halloween until the mid-to-late 19th century.[134] Decorated house in Weatherly, Pennsylvania The modern imagery of Halloween comes from many sources, including Christian eschatology, national customs, works of Gothic and horror literature (such as the novels Frankenstein and Dracula) and classic horror films (such as Frankenstein and The Mummy).[135][136] Imagery of the skull, a reference to Golgotha in the Christian tradition, serves as "a reminder of death and the transitory quality of human life" and is consequently found in memento mori and vanitas compositions;[137] skulls have therefore been commonplace in Halloween, which touches on this theme.[138] Traditionally, the back walls of churches are "decorated with a depiction of the Last Judgment, complete with graves opening and the dead rising, with a heaven filled with angels and a hell filled with devils", a motif that has permeated the observance of this triduum.[139] One of the earliest works on the subject of Halloween is from Scottish poet John Mayne, who, in 1780, made note of pranks at Halloween; "What fearfu' pranks ensue!", as well as the supernatural associated with the night, "Bogies" (ghosts), influencing Robert Burns' "Halloween" (1785).[140] Elements of the autumn season, such as pumpkins, corn husks, and scarecrows, are also prevalent. Homes are often decorated with these types of symbols around Halloween. Halloween imagery includes themes of death, evil, and mythical monsters.[141] Black cats, which have been long associated with witches, are also a common symbol of Halloween. Black, orange, and sometimes purple are Halloween's traditional colors.[142] Trick-or-treating and guising Main article: Trick-or-treating Trick-or-treaters in Sweden Trick-or-treating is a customary celebration for children on Halloween. Children go in costume from house to house, asking for treats such as candy or sometimes money, with the question, "Trick or treat?" The word "trick" implies a "threat" to perform mischief on the homeowners or their property if no treat is given.[89] The practice is said to have roots in the medieval practice of mumming, which is closely related to souling.[143] John Pymm wrote that "many of the feast days associated with the presentation of mumming plays were celebrated by the Christian Church."[144] These feast days included All Hallows' Eve, Christmas, Twelfth Night and Shrove Tuesday.[145][146] Mumming practiced in Germany, Scandinavia and other parts of Europe,[147] involved masked persons in fancy dress who "paraded the streets and entered houses to dance or play dice in silence".[148] Girl in a Halloween costume in 1928, Ontario, Canada, the same province where the Scottish Halloween custom of guising is first recorded in North America In England, from the medieval period,[149] up until the 1930s,[150] people practiced the Christian custom of souling on Halloween, which involved groups of soulers, both Protestant and Catholic,[113] going from parish to parish, begging the rich for soul cakes, in exchange for praying for the souls of the givers and their friends.[91] In the Philippines, the practice of souling is called Pangangaluwa and is practiced on All Hallow's Eve among children in rural areas.[21] People drape themselves in white cloths to represent souls and then visit houses, where they sing in return for prayers and sweets.[21] In Scotland and Ireland, guising – children disguised in costume going from door to door for food or coins – is a traditional Halloween custom.[151] It is recorded in Scotland at Halloween in 1895 where masqueraders in disguise carrying lanterns made out of scooped out turnips, visit homes to be rewarded with cakes, fruit, and money.[132][152] In Ireland, the most popular phrase for kids to shout (until the 2000s) was "Help the Halloween Party".[151] The practice of guising at Halloween in North America is first recorded in 1911, where a newspaper in Kingston, Ontario, Canada reported children going "guising" around the neighborhood.[153] American historian and author Ruth Edna Kelley of Massachusetts wrote the first book-length history of Halloween in the US; The Book of Hallowe'en (1919), and references souling in the chapter "Hallowe'en in America".[154] In her book, Kelley touches on customs that arrived from across the Atlantic; "Americans have fostered them, and are making this an occasion something like what it must have been in its best days overseas. All Halloween customs in the United States are borrowed directly or adapted from those of other countries".[155] While the first reference to "guising" in North America occurs in 1911, another reference to ritual begging on Halloween appears, place unknown, in 1915, with a third reference in Chicago in 1920.[156] The earliest known use in print of the term "trick or treat" appears in 1927, in the Blackie Herald, of Alberta, Canada.[157] An automobile trunk at a trunk-or-treat event at St. John Lutheran Church and Early Learning Center in Darien, Illinois The thousands of Halloween postcards produced between the turn of the 20th century and the 1920s commonly show children but not trick-or-treating.[158] Trick-or-treating does not seem to have become a widespread practice in North America until the 1930s, with the first US appearances of the term in 1934,[159] and the first use in a national publication occurring in 1939.[160] A popular variant of trick-or-treating, known as trunk-or-treating (or Halloween tailgating), occurs when "children are offered treats from the trunks of cars parked in a church parking lot", or sometimes, a school parking lot.[119][161] In a trunk-or-treat event, the trunk (boot) of each automobile is decorated with a certain theme,[162] such as those of children's literature, movies, scripture, and job roles.[163] Trunk-or-treating has grown in popularity due to its perception as being more safe than going door to door, a point that resonates well with parents, as well as the fact that it "solves the rural conundrum in which homes [are] built a half-mile apart".[164][165] Costumes Main article: Halloween costume Halloween costumes are traditionally modeled after supernatural figures such as vampires, monsters, ghosts, skeletons, witches, and devils.[89] Over time, the costume selection extended to include popular characters from fiction, celebrities, and generic archetypes such as ninjas and princesses. Halloween shop in Derry, Northern Ireland, selling masks Dressing up in costumes and going "guising" was prevalent in Scotland and Ireland at Halloween by the late 19th century.[132] A Scottish term, the tradition is called "guising" because of the disguises or costumes worn by the children.[152] In Ireland the masks are known as 'false faces'.[166] Costuming became popular for Halloween parties in the US in the early 20th century, as often for adults as for children, and when trick-or-treating was becoming popular in Canada and the US in the 1920s and 1930s.[157][167] Eddie J. Smith, in his book Halloween, Hallowed is Thy Name, offers a religious perspective to the wearing of costumes on All Hallows' Eve, suggesting that by dressing up as creatures "who at one time caused us to fear and tremble", people are able to poke fun at Satan "whose kingdom has been plundered by our Saviour". Images of skeletons and the dead are traditional decorations used as memento mori.[168][169] "Trick-or-Treat for UNICEF" is a fundraising program to support UNICEF,[89] a United Nations Programme that provides humanitarian aid to children in developing countries. Started as a local event in a Northeast Philadelphia neighborhood in 1950 and expanded nationally in 1952, the program involves the distribution of small boxes by schools (or in modern times, corporate sponsors like Hallmark, at their licensed stores) to trick-or-treaters, in which they can solicit small-change donations from the houses they visit. It is estimated that children have collected more than $118 million for UNICEF since its inception. In Canada, in 2006, UNICEF decided to discontinue their Halloween collection boxes, citing safety and administrative concerns; after consultation with schools, they instead redesigned the program.[170][171] Since the late 2010s, ethnic stereotypes as costumes have increasingly come under scrutiny in the United States.[172] Such and other potentially offensive costumes have been met with increasing public disapproval.[173][174] Pet costumes According to a 2018 report from the National Retail Federation, 30 million Americans will spend an estimated $480 million on Halloween costumes for their pets in 2018. This is up from an estimated $200 million in 2010. The most popular costumes for pets are the pumpkin, followed by the hot dog, and the bumble bee in third place.[175] Games and other activities In this 1904 Halloween greeting card, divination is depicted: the young woman looking into a mirror in a darkened room hopes to catch a glimpse of her future husband. There are several games traditionally associated with Halloween. Some of these games originated as divination rituals or ways of foretelling one's future, especially regarding death, marriage and children. During the Middle Ages, these rituals were done by a "rare few" in rural communities as they were considered to be "deadly serious" practices.[176] In recent centuries, these divination games have been "a common feature of the household festivities" in Ireland and Britain.[60] They often involve apples and hazelnuts. In Celtic mythology, apples were strongly associated with the Otherworld and immortality, while hazelnuts were associated with divine wisdom.[177] Some also suggest that they derive from Roman practices in celebration of Pomona.[89] Children bobbing for apples at Hallowe'en The following activities were a common feature of Halloween in Ireland and Britain during the 17th–20th centuries. Some have become more widespread and continue to be popular today. One common game is apple bobbing or dunking (which may be called "dooking" in Scotland)[178] in which apples float in a tub or a large basin of water and the participants must use only their teeth to remove an apple from the basin. A variant of dunking involves kneeling on a chair, holding a fork between the teeth and trying to drive the fork into an apple. Another common game involves hanging up treacle or syrup-coated scones by strings; these must be eaten without using hands while they remain attached to the string, an activity that inevitably leads to a sticky face. Another once-popular game involves hanging a small wooden rod from the ceiling at head height, with a lit candle on one end and an apple hanging from the other. The rod is spun round and everyone takes turns to try to catch the apple with their teeth.[179] Image from the Book of Hallowe'en (1919) showing several Halloween activities, such as nut roasting Several of the traditional activities from Ireland and Britain involve foretelling one's future partner or spouse. An apple would be peeled in one long strip, then the peel tossed over the shoulder. The peel is believed to land in the shape of the first letter of the future spouse's name.[180][181] Two hazelnuts would be roasted near a fire; one named for the person roasting them and the other for the person they desire. If the nuts jump away from the heat, it is a bad sign, but if the nuts roast quietly it foretells a good match.[182][183] A salty oatmeal bannock would be baked; the person would eat it in three bites and then go to bed in silence without anything to drink. This is said to result in a dream in which their future spouse offers them a drink to quench their thirst.[184] Unmarried women were told that if they sat in a darkened room and gazed into a mirror on Halloween night, the face of their future husband would appear in the mirror.[185] However, if they were destined to die before marriage, a skull would appear. The custom was widespread enough to be commemorated on greeting cards[186] from the late 19th century and early 20th century. Another popular Irish game was known as púicíní ("blindfolds"); a person would be blindfolded and then would choose between several saucers. The item in the saucer would provide a hint as to their future: a ring would mean that they would marry soon; clay, that they would die soon, perhaps within the year; water, that they would emigrate; rosary beads, that they would take Holy Orders (become a nun, priest, monk, etc.); a coin, that they would become rich; a bean, that they would be poor.[187][188][189][190][191] The game features prominently in the James Joyce short story "Clay" (1914).[192][193][194] In Ireland and Scotland, items would be hidden in food – usually a cake, barmbrack, cranachan, champ or colcannon – and portions of it served out at random. A person's future would be foretold by the item they happened to find; for example, a ring meant marriage and a coin meant wealth.[195] Up until the 19th century, the Halloween bonfires were also used for divination in parts of Scotland, Wales and Brittany. When the fire died down, a ring of stones would be laid in the ashes, one for each person. In the morning, if any stone was mislaid it was said that the person it represented would not live out the year.[45] Telling ghost stories, listening to Halloween-themed songs and watching horror films are common fixtures of Halloween parties. Episodes of television series and Halloween-themed specials (with the specials usually aimed at children) are commonly aired on or before Halloween, while new horror films are often released before Halloween to take advantage of the holiday. Haunted attractions Main article: Haunted attraction (simulated) Humorous tombstones in front of a house in California File:US Utah Ogden 25th Street Halloween 2019.ogvPlay media Humorous display window in Historic 25th Street, Ogden, Utah Haunted attractions are entertainment venues designed to thrill and scare patrons. Most attractions are seasonal Halloween businesses that may include haunted houses, corn mazes, and hayrides,[196] and the level of sophistication of the effects has risen as the industry has grown. The first recorded purpose-built haunted attraction was the Orton and Spooner Ghost House, which opened in 1915 in Liphook, England. This attraction actually most closely resembles a carnival fun house, powered by steam.[197][198] The House still exists, in the Hollycombe Steam Collection. It was during the 1930s, about the same time as trick-or-treating, that Halloween-themed haunted houses first began to appear in America. It was in the late 1950s that haunted houses as a major attraction began to appear, focusing first on California. Sponsored by the Children's Health Home Junior Auxiliary, the San Mateo Haunted House opened in 1957. The San Bernardino Assistance League Haunted House opened in 1958. Home haunts began appearing across the country during 1962 and 1963. In 1964, the San Manteo Haunted House opened, as well as the Children's Museum Haunted House in Indianapolis.[199] The haunted house as an American cultural icon can be attributed to the opening of the Haunted Mansion in Disneyland on 12 August 1969.[200] Knott's Berry Farm began hosting its own Halloween night attraction, Knott's Scary Farm, which opened in 1973.[201] Evangelical Christians adopted a form of these attractions by opening one of the first "hell houses" in 1972.[202] The first Halloween haunted house run by a nonprofit organization was produced in 1970 by the Sycamore-Deer Park Jaycees in Clifton, Ohio. It was cosponsored by WSAI, an AM radio station broadcasting out of Cincinnati, Ohio. It was last produced in 1982.[203] Other Jaycees followed suit with their own versions after the success of the Ohio house. The March of Dimes copyrighted a "Mini haunted house for the March of Dimes" in 1976 and began fundraising through their local chapters by conducting haunted houses soon after. Although they apparently quit supporting this type of event nationally sometime in the 1980s, some March of Dimes haunted houses have persisted until today.[204] On the evening of 11 May 1984, in Jackson Township, New Jersey, the Haunted Castle (Six Flags Great Adventure) caught fire. As a result of the fire, eight teenagers perished.[205] The backlash to the tragedy was a tightening of regulations relating to safety, building codes and the frequency of inspections of attractions nationwide. The smaller venues, especially the nonprofit attractions, were unable to compete financially, and the better funded commercial enterprises filled the vacuum.[206][207] Facilities that were once able to avoid regulation because they were considered to be temporary installations now had to adhere to the stricter codes required of permanent attractions.[208][209][210] In the late 1980s and early 1990s, theme parks entered the business seriously. Six Flags Fright Fest began in 1986 and Universal Studios Florida began Halloween Horror Nights in 1991. Knott's Scary Farm experienced a surge in attendance in the 1990s as a result of America's obsession with Halloween as a cultural event. Theme parks have played a major role in globalizing the holiday. Universal Studios Singapore and Universal Studios Japan both participate, while Disney now mounts Mickey's Not-So-Scary Halloween Party events at its parks in Paris, Hong Kong and Tokyo, as well as in the United States.[211] The theme park haunts are by far the largest, both in scale and attendance.[212] Food Pumpkins for sale during Halloween On All Hallows' Eve, many Western Christian denominations encourage abstinence from meat, giving rise to a variety of vegetarian foods associated with this day.[213] A candy apple Because in the Northern Hemisphere Halloween comes in the wake of the yearly apple harvest, candy apples (known as toffee apples outside North America), caramel apples or taffy apples are common Halloween treats made by rolling whole apples in a sticky sugar syrup, sometimes followed by rolling them in nuts. At one time, candy apples were commonly given to trick-or-treating children, but the practice rapidly waned in the wake of widespread rumors that some individuals were embedding items like pins and razor blades in the apples in the United States.[214] While there is evidence of such incidents,[215] relative to the degree of reporting of such cases, actual cases involving malicious acts are extremely rare and have never resulted in serious injury. Nonetheless, many parents assumed that such heinous practices were rampant because of the mass media. At the peak of the hysteria, some hospitals offered free X-rays of children's Halloween hauls in order to find evidence of tampering. Virtually all of the few known candy poisoning incidents involved parents who poisoned their own children's candy.[216] One custom that persists in modern-day Ireland is the baking (or more often nowadays, the purchase) of a barmbrack (Irish: báirín breac), which is a light fruitcake, into which a plain ring, a coin, and other charms are placed before baking.[217] It is considered fortunate to be the lucky one who finds it.[217] It has also been said that those who get a ring will find their true love in the ensuing year. This is similar to the tradition of king cake at the festival of Epiphany. A jack-o'-lantern Halloween cake with a witches hat List of foods associated with Halloween: Barmbrack (Ireland) Bonfire toffee (Great Britain) Candy apples/toffee apples (Great Britain and Ireland) Candy apples, candy corn, candy pumpkins (North America) Chocolate Monkey nuts (peanuts in their shells) (Ireland and Scotland) Caramel apples Caramel corn Colcannon (Ireland; see below) Halloween cake Sweets/candy Novelty candy shaped like skulls, pumpkins, bats, worms, etc. Roasted pumpkin seeds Roasted sweet corn Soul cakes Pumpkin Pie Christian religious observances The Vigil of All Hallows' is being celebrated at an Episcopal Christian church on Hallowe'en On Hallowe'en (All Hallows' Eve), in Poland, believers were once taught to pray out loud as they walk through the forests in order that the souls of the dead might find comfort; in Spain, Christian priests in tiny villages toll their church bells in order to remind their congregants to remember the dead on All Hallows' Eve.[218] In Ireland, and among immigrants in Canada, a custom includes the Christian practice of abstinence, keeping All Hallows' Eve as a meat-free day, and serving pancakes or colcannon instead.[219] In Mexico children make an altar to invite the return of the spirits of dead children (angelitos).[220] The Christian Church traditionally observed Hallowe'en through a vigil. Worshippers prepared themselves for feasting on the following All Saints' Day with prayers and fasting.[221] This church service is known as the Vigil of All Hallows or the Vigil of All Saints;[222][223] an initiative known as Night of Light seeks to further spread the Vigil of All Hallows throughout Christendom.[224][225] After the service, "suitable festivities and entertainments" often follow, as well as a visit to the graveyard or cemetery, where flowers and candles are often placed in preparation for All Hallows' Day.[226][227] In Finland, because so many people visit the cemeteries on All Hallows' Eve to light votive candles there, they "are known as valomeri, or seas of light".[228] Halloween Scripture Candy with gospel tract Today, Christian attitudes towards Halloween are diverse. In the Anglican Church, some dioceses have chosen to emphasize the Christian traditions associated with All Hallow's Eve.[229][230] Some of these practices include praying, fasting and attending worship services.[1][2][3] O LORD our God, increase, we pray thee, and multiply upon us the gifts of thy grace: that we, who do prevent the glorious festival of all thy Saints, may of thee be enabled joyfully to follow them in all virtuous and godly living. Through Jesus Christ, Our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. —Collect of the Vigil of All Saints, The Anglican Breviary[231] Votive candles in the Halloween section of Walmart Other Protestant Christians also celebrate All Hallows' Eve as Reformation Day, a day to remember the Protestant Reformation, alongside All Hallow's Eve or independently from it.[232] This is because Martin Luther is said to have nailed his Ninety-five Theses to All Saints' Church in Wittenberg on All Hallows' Eve.[233] Often, "Harvest Festivals" or "Reformation Festivals" are held on All Hallows' Eve, in which children dress up as Bible characters or Reformers.[234] In addition to distributing candy to children who are trick-or-treating on Hallowe'en, many Christians also provide gospel tracts to them. One organization, the American Tract Society, stated that around 3 million gospel tracts are ordered from them alone for Hallowe'en celebrations.[235] Others order Halloween-themed Scripture Candy to pass out to children on this day.[236][237] Belizean children dressed up as Biblical figures and Christian saints Some Christians feel concerned about the modern celebration of Halloween because they feel it trivializes – or celebrates – paganism, the occult, or other practices and cultural phenomena deemed incompatible with their beliefs.[238] Father Gabriele Amorth, an exorcist in Rome, has said, "if English and American children like to dress up as witches and devils on one night of the year that is not a problem. If it is just a game, there is no harm in that."[239] In more recent years, the Roman Catholic Archdiocese of Boston has organized a "Saint Fest" on Halloween.[240] Similarly, many contemporary Protestant churches view Halloween as a fun event for children, holding events in their churches where children and their parents can dress up, play games, and get candy for free. To these Christians, Halloween holds no threat to the spiritual lives of children: being taught about death and mortality, and the ways of the Celtic ancestors actually being a valuable life lesson and a part of many of their parishioners' heritage.[241] Christian minister Sam Portaro wrote that Halloween is about using "humor and ridicule to confront the power of death".[242] In the Roman Catholic Church, Halloween's Christian connection is acknowledged, and Halloween celebrations are common in many Catholic parochial schools in the United States.[243][244] Many fundamentalist and evangelical churches use "Hell houses" and comic-style tracts in order to make use of Halloween's popularity as an opportunity for evangelism.[245] Others consider Halloween to be completely incompatible with the Christian faith due to its putative origins in the Festival of the Dead celebration.[246] Indeed, even though Eastern Orthodox Christians observe All Hallows' Day on the First Sunday after Pentecost, The Eastern Orthodox Church recommends the observance of Vespers or a Paraklesis on the Western observance of All Hallows' Eve, out of the pastoral need to provide an alternative to popular celebrations.[247] Analogous celebrations and perspectives Judaism According to Alfred J. Kolatch in the Second Jewish Book of Why, in Judaism, Halloween is not permitted by Jewish Halakha because it violates Leviticus 18:3, which forbids Jews from partaking in gentile customs. Many Jews observe Yizkor communally four times a year, which is vaguely similar to the observance of Allhallowtide in Christianity, in the sense that prayers are said for both "martyrs and for one's own family".[248] Nevertheless, many American Jews celebrate Halloween, disconnected from its Christian origins.[249] Reform Rabbi Jeffrey Goldwasser has said that "There is no religious reason why contemporary Jews should not celebrate Halloween" while Orthodox Rabbi Michael Broyde has argued against Jews' observing the holiday.[250] Islam Sheikh Idris Palmer, author of A Brief Illustrated Guide to Understanding Islam, has ruled that Muslims should not participate in Halloween, stating that "participation in Halloween is worse than participation in Christmas, Easter, ... it is more sinful than congratulating the Christians for their prostration to the crucifix".[251] It has also been ruled to be haram by the National Fatwa Council of Malaysia because of its alleged pagan roots stating "Halloween is celebrated using a humorous theme mixed with horror to entertain and resist the spirit of death that influence humans".[252][253] Dar Al-Ifta Al-Missriyyah disagrees provided the celebration is not referred to as an 'eid' and that behaviour remains in line with Islamic principles.[254] Hinduism Hindus remember the dead during the festival of Pitru Paksha, during which Hindus pay homage to and perform a ceremony "to keep the souls of their ancestors at rest". It is celebrated in the Hindu month of Bhadrapada, usually in mid-September.[255] The celebration of the Hindu festival Diwali sometimes conflicts with the date of Halloween; but some Hindus choose to participate in the popular customs of Halloween.[256] Other Hindus, such as Soumya Dasgupta, have opposed the celebration on the grounds that Western holidays like Halloween have "begun to adversely affect our indigenous festivals".[257] Neopaganism There is no consistent rule or view on Halloween amongst those who describe themselves as Neopagans or Wiccans. Some Neopagans do not observe Halloween, but instead observe Samhain on 1 November,[258] some neopagans do enjoy Halloween festivities, stating that one can observe both "the solemnity of Samhain in addition to the fun of Halloween". Some neopagans are opposed to the celebration of Hallowe'en, stating that it "trivializes Samhain",[259] and "avoid Halloween, because of the interruptions from trick or treaters".[260] The Manitoban writes that "Wiccans don't officially celebrate Halloween, despite the fact that 31 Oct. will still have a star beside it in any good Wiccan's day planner. Starting at sundown, Wiccans celebrate a holiday known as Samhain. Samhain actually comes from old Celtic traditions and is not exclusive to Neopagan religions like Wicca. While the traditions of this holiday originate in Celtic countries, modern day Wiccans don't try to historically replicate Samhain celebrations. Some traditional Samhain rituals are still practised, but at its core, the period is treated as a time to celebrate darkness and the dead – a possible reason why Samhain can be confused with Halloween celebrations."[258] Around the world Main article: Geography of Halloween Halloween display in Kobe, Japan The traditions and importance of Halloween vary greatly among countries that observe it. In Scotland and Ireland, traditional Halloween customs include children dressing up in costume going "guising", holding parties, while other practices in Ireland include lighting bonfires, and having firework displays.[151][261][262] In Brittany children would play practical jokes by setting candles inside skulls in graveyards to frighten visitors.[263] Mass transatlantic immigration in the 19th century popularized Halloween in North America, and celebration in the United States and Canada has had a significant impact on how the event is observed in other nations.[151] This larger North American influence, particularly in iconic and commercial elements, has extended to places such as Ecuador, Chile,[264] Australia,[265] New Zealand,[266] (most) continental Europe, Finland,[267] Japan, and other parts of East Asia.[268] In the Philippines, during Halloween, Filipinos return to their hometowns and purchase candles and flowers,[269] in preparation for the following All Saints Day (Araw ng mga Patay) on 1 November and All Souls Day – though it falls on 2 November, most Filipinos observe it on the day before." (wikipedia.org) "The human skeleton is the internal framework of the human body. It is composed of around 270 bones at birth – this total decreases to around 206 bones by adulthood after some bones get fused together.[1] The bone mass in the skeleton reaches maximum density around age 21. The human skeleton can be divided into the axial skeleton and the appendicular skeleton. The axial skeleton is formed by the vertebral column, the rib cage, the skull and other associated bones. The appendicular skeleton, which is attached to the axial skeleton, is formed by the shoulder girdle, the pelvic girdle and the bones of the upper and lower limbs. The human skeleton performs six major functions: support, movement, protection, production of blood cells, storage of minerals, and endocrine regulation. The human skeleton is not as sexually dimorphic as that of many other primate species, but subtle differences between sexes in the morphology of the skull, dentition, long bones, and pelvis exist. In general, female skeletal elements tend to be smaller and less robust than corresponding male elements within a given population. The human female pelvis is also different from that of males in order to facilitate childbirth.[2] Unlike most primates, human males do not have penile bones.... Skeletal divisions Axial skeleton Main article: Axial skeleton The axial skeleton (80 bones) is formed by the vertebral column (32–34 bones; the number of the vertebrae differs from human to human as the lower 2 parts, sacral and coccygeal bone may vary in length), a part of the rib cage (12 pairs of ribs and the sternum), and the skull (22 bones and 7 associated bones). The upright posture of humans is maintained by the axial skeleton, which transmits the weight from the head, the trunk, and the upper extremities down to the lower extremities at the hip joints. The bones of the spine are supported by many ligaments. The erector spinae muscles are also supporting and are useful for balance. Appendicular skeleton Main article: Appendicular skeleton The appendicular skeleton (126 bones) is formed by the pectoral girdles, the upper limbs, the pelvic girdle or pelvis, and the lower limbs. Their functions are to make locomotion possible and to protect the major organs of digestion, excretion and reproduction. Functions The skeleton serves six major functions: support, movement, protection, production of blood cells, storage of minerals and endocrine regulation. Support The skeleton provides the framework which supports the body and maintains its shape. The pelvis, associated ligaments and muscles provide a floor for the pelvic structures. Without the rib cages, costal cartilages, and intercostal muscles, the lungs would collapse. Movement The joints between bones allow movement, some allowing a wider range of movement than others, e.g. the ball and socket joint allows a greater range of movement than the pivot joint at the neck. Movement is powered by skeletal muscles, which are attached to the skeleton at various sites on bones. Muscles, bones, and joints provide the principal mechanics for movement, all coordinated by the nervous system. It is believed that the reduction of human bone density in prehistoric times reduced the agility and dexterity of human movement. Shifting from hunting to agriculture has caused human bone density to reduce significantly.[4][5][6] Protection The skeleton helps to protect our many vital internal organs from being damaged. The skull protects the brain The vertebrae protect the spinal cord. The rib cage, spine, and sternum protect the lungs, heart and major blood vessels. Blood cell production The skeleton is the site of haematopoiesis, the development of blood cells that takes place in the bone marrow. In children, haematopoiesis occurs primarily in the marrow of the long bones such as the femur and tibia. In adults, it occurs mainly in the pelvis, cranium, vertebrae, and sternum.[7] Storage The bone matrix can store calcium and is involved in calcium metabolism, and bone marrow can store iron in ferritin and is involved in iron metabolism. However, bones are not entirely made of calcium, but a mixture of chondroitin sulfate and hydroxyapatite, the latter making up 70% of a bone. Hydroxyapatite is in turn composed of 39.8% of calcium, 41.4% of oxygen, 18.5% of phosphorus, and 0.2% of hydrogen by mass. Chondroitin sulfate is a sugar made up primarily of oxygen and carbon. Endocrine regulation Bone cells release a hormone called osteocalcin, which contributes to the regulation of blood sugar (glucose) and fat deposition. Osteocalcin increases both the insulin secretion and sensitivity, in addition to boosting the number of insulin-producing cells and reducing stores of fat.[8] Sex differences During construction of the York to Scarborough Railway Bridge in 1901, workmen discovered a large stone coffin, close to the River Ouse. Inside was a skeleton, accompanied by an array of unusual and expensive objects. This chance find represents one of the most significant discoveries ever made from Roman York. Study of the skeleton has revealed that it belonged to a woman. Anatomical differences between human males and females are highly pronounced in some soft tissue areas, but tend to be limited in the skeleton. The human skeleton is not as sexually dimorphic as that of many other primate species, but subtle differences between sexes in the morphology of the skull, dentition, long bones, and pelvis are exhibited across human populations. In general, female skeletal elements tend to be smaller and less robust than corresponding male elements within a given population. It is not known whether or to what extent those differences are genetic or environmental. Skull A variety of gross morphological traits of the human skull demonstrate sexual dimorphism, such as the median nuchal line, mastoid processes, supraorbital margin, supraorbital ridge, and the chin.[9] Dentition Human inter-sex dental dimorphism centers on the canine teeth, but it is not nearly as pronounced as in the other great apes. Long bones Long bones are generally larger in males than in females within a given population. Muscle attachment sites on long bones are often more robust in males than in females, reflecting a difference in overall muscle mass and development between sexes. Sexual dimorphism in the long bones is commonly characterized by morphometric or gross morphological analyses. Pelvis The human pelvis exhibits greater sexual dimorphism than other bones, specifically in the size and shape of the pelvic cavity, ilia, greater sciatic notches, and the sub-pubic angle. The Phenice method is commonly used to determine the sex of an unidentified human skeleton by anthropologists with 96% to 100% accuracy in some populations.[10] Women's pelvises are wider in the pelvic inlet and are wider throughout the pelvis to allow for child birth. The sacrum in the women's pelvis is curved inwards to allow the child to have a "funnel" to assist in the child's pathway from the uterus to the birth canal. Clinical significance See also: Bone disease There are many classified skeletal disorders. One of the most common is osteoporosis. Also common is scoliosis, a side-to-side curve in the back or spine, often creating a pronounced "C" or "S" shape when viewed on an x-ray of the spine. This condition is most apparent during adolescence, and is most common with females. Arthritis Main article: Arthritis Arthritis is a disorder of the joints. It involves inflammation of one or more joints. When affected by arthritis, the joint or joints affected may be painful to move, may move in unusual directions or may be immobile completely. The symptoms of arthritis will vary differently between types of arthritis. The most common form of arthritis, osteoarthritis, can affect both the larger and smaller joints of the human skeleton. The cartilage in the affected joints will degrade, soften and wear away. This decreases the mobility of the joints and decreases the space between bones where cartilage should be. Osteoporosis Main article: Osteoporosis Osteoporosis is a disease of bone where there is reduced bone mineral density, increasing the likelihood of fractures.[11] Osteoporosis is defined by the World Health Organization in women as a bone mineral density 2.5 standard deviations below peak bone mass, relative to the age and sex-matched average, as measured by Dual energy X-ray absorptiometry, with the term "established osteoporosis" including the presence of a fragility fracture.[12] Osteoporosis is most common in women after menopause, when it is called "postmenopausal osteoporosis", but may develop in men and premenopausal women in the presence of particular hormonal disorders and other chronic diseases or as a result of smoking and medications, specifically glucocorticoids.[11] Osteoporosis usually has no symptoms until a fracture occurs.[11] For this reason, DEXA scans are often done in people with one or more risk factors, who have developed osteoporosis and be at risk of fracture.[11] Osteoporosis treatment includes advice to stop smoking, decrease alcohol consumption, exercise regularly, and have a healthy diet. Calcium supplements may also be advised, as may Vitamin D. When medication is used, it may include bisphosphonates, Strontium ranelate, and osteoporosis may be one factor considered when commencing Hormone replacement therapy.[11] History [icon] This section needs expansion. You can help by adding to it. (November 2014) See also: Paleoanthropology Sushruta, a famous medical scholar from India born in 600 BC, wrote the Suśruta-saṃhitā. In its extant form, its 184 chapters contain descriptions of 1,120 illnesses, 700 medicinal plants, 64 preparations from mineral sources and 57 preparations based on animal sources. The text discusses such surgical techniques as making incisions, probing, extraction of foreign bodies, alkali and thermal cauterization, tooth extraction, excisions, and trocars for draining abscess, draining hydrocele and ascitic fluid, removal of the prostate gland, urethral stricture dilatation, vesicolithotomy, hernia surgery, caesarian section, management of haemorrhoids, fistulae, laparotomy and management of intestinal obstruction, perforated intestines and accidental perforation of the abdomen with protrusion of omentum and the principles of fracture management, viz., traction, manipulation, apposition and stabilization including some measures of rehabilitation and fitting of prosthetic. It enumerates six types of dislocations, twelve varieties of fractures, and classification of the bones and their reaction to the injuries, and gives a classification of eye diseases including cataract surgery. The study of bones in ancient Greece started under Ptolemaic kings due to their link to Egypt. Herophilos, through his work by studying dissected human corpses in Alexandria, is credited to be the pioneer of the field. His works are lost but are often cited by notable persons in the field such as Galen and Rufus of Ephesus. Galen himself did little dissection though and relied on the work of others like Marinus of Alexandria,[13] as well as his own observations of gladiator cadavers and animals.[14] According to Katherine Park, in medieval Europe dissection continued to be practiced, contrary to the popular understanding that such practices were taboo and thus completely banned.[15] The practice of holy autopsy, such as in the case of Clare of Montefalco further supports the claim.[16] Alexandria continued as a center of anatomy under Islamic rule, with Ibn Zuhr a notable figure. Chinese understandings are divergent, as the closest corresponding concept in the medicinal system seems to be the meridians, although given that Hua Tuo regularly performed surgery, there may be some distance between medical theory and actual understanding. The Renaissance Leonardo Da Vinci, among his many talents, also contributed to the study of the skeleton, albeit unpublished in his time.[17] Many artists, Antonio Pollaiuolo being the first, performed dissections for better understanding of the body, although they concentrated mostly on the muscles.[18] Vesalius, regarded as the founder of modern anatomy, authored the book De humani corporis fabrica, which contained many illustrations of the skeleton and other body parts, correcting some theories dating from Galen, such as the lower jaw being a single bone instead of two.[19] Various other figures like Alessandro Achillini also contributed to the further understanding of the skeleton." (wikipedia.org) "The human skeleton of an adult consists of around 206 to 210 bones, depending on the counting of sternum (which may alternatively be included as the manubrium, body of sternum, and the xiphoid process).[1] It is composed of 300 bones at birth, but later decreases to 80 bones in the axial skeleton and 126 bones in the appendicular skeleton. Many small accessory bones, such as some sesamoid bones, are not included in this count. There are 20 major bones.... Introduction As a human ages, some of its bones fuse, a process which typically lasts until sometime within the third decade of life. Therefore, the number of bones in an individual may be evaluated differently throughout their life. In addition, the bones of the skull and face are counted as separate bones, despite being fused naturally. Some reliable sesamoid bones such as the pisiform are counted, while others, such as the hallux sesamoids, are not. Individuals may have more or fewer bones than the average (even accounting for developmental stage) owing to anatomical variations. The most common variations include sutural (wormian) bones, which are located along the sutural lines on the back of the skull, and sesamoid bones which develop within some tendons, mainly in the hands and feet. Some individuals may also have additional (i.e., supernumerary) cervical ribs or lumbar vertebrae. Bones The axial skeleton, comprising the spine, chest and head, contains 80 bones. The appendicular skeleton, comprising the arms and legs, including the shoulder and pelvic girdles, contains 126 bones, bringing the total for the entire skeleton to 206 bones. Spine (vertebral column) Human skeleton front en.svg A fully grown adult features 26 bones in the spine, whereas a child can have 34. Cervical vertebrae (7 bones) Thoracic vertebrae (12 bones) Lumbar vertebrae (5 bones) Sacrum (5 bones at birth, fused into one after adolescence) Coccygeal vertebrae/Cordal (set of 4 bones at birth; some or all fuse together, but there seems to be a disagreement between researchers as to what the most common number should be. Some say the most common is 1, others say 2 or 3, with 4 being the least likely.[citation needed] It is counted as 1 in this article. Chest (thorax) Various bones of the human skeletal system. There are usually 26 bones in the chest but sometimes there can be additional cervical ribs in humans. Cervical ribs occur naturally in other animals such as reptiles. Sternum (1 or 3) Ribs (24, in 12 pairs) Cervical ribs are extra ribs that occur in some humans. Skull There are 23 bones in the skull. Including the bones of the middle ear, the head contains 29 bones. Cranial bones (8) Occipital bone Parietal bones (2) Frontal bone Temporal bones (2) Sphenoid bone (sometimes counted as facial) Ethmoid bone (sometimes counted as facial) Facial bones (15) Nasal bones (2) Maxillae (upper jaw) (2) Lacrimal bone (2) Zygomatic bone (cheek bones) (2) Palatine bone (2) Inferior nasal concha (2) Vomer (1) hyoid bone (1) Mandible (1) Middle ears (6 bones in total, 3 on each side) Malleus (2) Incus (2) Stapes (2) Arm There are a total of 64 bones in the arms. Upper arm bones (6 bones in total; 3 on each side) Humerus (2) Pectoral girdle (shoulder) Scapula (2) Clavicles (2) Lower arm bones (4 bones in total, 2 on each side) left bone Ulna (2) Radius (2) Hand (54 bones in total; 27 in each hand) Carpals Scaphoid bone (2) Lunate bone (2) Triquetral bone (2) Pisiform bone (2) Trapezium (2) Trapezoid bone (2) Capitate bone (2) Hamate bone (2) Metacarpals (10 bones in total; 5 on each side) Phalanges of the hand Proximal phalanges (10 bones in total; 5 on each side) Intermediate phalanges (8 bones in total; 4 on each side) Distal phalanges (10 bones in total; 5 on each side) Pelvis (pelvic girdle) The pelvis (or hip bone) is made up of three regions that have fused to form two coxal bones. They are: ilium, ischium, and pubis The sacrum and the coccyx attach to the two hip bones to form the pelvis, but are more important to the spinal column, where they are counted. Leg There are a total of 60 bones in the legs. Femur (2 bones) Patella or kneecap (2 bones) Tibia (2 bones) Fibula (2 bones) Foot (52 bones in total, 26 per foot) Tarsus/Tarsals Calcaneus or heel bone (2 bones) Talus (2 bones) Navicular bone (2 bones) Medial cuneiform bone (2 bones) Intermediate cuneiform bone (2 bones) Lateral cuneiform bone (2 bones) Cuboid bone (2 bones) Metatarsals (10 bones) Phalanges of the foot Proximal phalanges (10 bones) Intermediate phalanges ( 8 bones) Distal phalanges ( 10 bones)" (wikipedia.org) "The skull is a bony structure that forms the head in vertebrates. It supports the structures of the face and provides a protective cavity for the brain.[1] The skull is composed of two parts: the cranium and the mandible. In humans, these two parts are the neurocranium and the viscerocranium (facial skeleton) that includes the mandible as its largest bone. The skull forms the anterior-most portion of the skeleton and is a product of cephalisation—housing the brain, and several sensory structures such as the eyes, ears, nose, and mouth.[2] In humans these sensory structures are part of the facial skeleton. Functions of the skull include protection of the brain, fixing the distance between the eyes to allow stereoscopic vision, and fixing the position of the ears to enable sound localisation of the direction and distance of sounds. In some animals, such as horned ungulates (mammals with hooves), the skull also has a defensive function by providing the mount (on the frontal bone) for the horns. The English word "skull" is probably derived from Old Norse "skulle", while the Latin word cranium comes from the Greek root κρανίον (kranion). The skull is made up of a number of fused flat bones, and contains many foramina, fossae, processes, and several cavities or sinuses. In zoology there are openings in the skull called fenestrae.... Structure Humans For details and the constituent bones, see Neurocranium and Facial skeleton. Skull in situ Anatomy of a flat bone - the periosteum of the neurocranium is known as the pericranium Human skull from the front Side bones of skull The human skull is the bony structure that forms the head in the human skeleton. It supports the structures of the face and forms a cavity for the brain. Like the skulls of other vertebrates, it protects the brain from injury.[3] The skull consists of three parts, of different embryological origin—the neurocranium, the sutures, and the facial skeleton (also called the membraneous viscerocranium). The neurocranium (or braincase) forms the protective cranial cavity that surrounds and houses the brain and brainstem.[4] The upper areas of the cranial bones form the calvaria (skullcap). The membranous viscerocranium includes the mandible. The sutures are fairly rigid joints between bones of the neurocranium. The facial skeleton is formed by the bones supporting the face. Bones Except for the mandible, all of the bones of the skull are joined together by sutures—synarthrodial (immovable) joints formed by bony ossification, with Sharpey's fibres permitting some flexibility. Sometimes there can be extra bone pieces within the suture known as wormian bones or sutural bones. Most commonly these are found in the course of the lambdoid suture. The human skull is generally considered to consist of twenty-two bones—eight cranial bones and fourteen facial skeleton bones. In the neurocranium these are the occipital bone, two temporal bones, two parietal bones, the sphenoid, ethmoid and frontal bones. The bones of the facial skeleton (14) are the vomer, two inferior nasal conchae, two nasal bones, two maxilla, the mandible, two palatine bones, two zygomatic bones, and two lacrimal bones. Some sources count a paired bone as one, or the maxilla as having two bones (as its parts); some sources include the hyoid bone or the three ossicles of the middle ear but the overall general consensus of the number of bones in the human skull is the stated twenty-two. Some of these bones—the occipital, parietal, frontal, in the neurocranium, and the nasal, lacrimal, and vomer, in the facial skeleton are flat bones. Cavities and foramina CT scan of a human skull in 3D The skull also contains sinuses, air-filled cavities known as paranasal sinuses, and numerous foramina. The sinuses are lined with respiratory epithelium. Their known functions are the lessening of the weight of the skull, the aiding of resonance to the voice and the warming and moistening of the air drawn into the nasal cavity. The foramina are openings in the skull. The largest of these is the foramen magnum that allows the passage of the spinal cord as well as nerves and blood vessels." (wikipedia.org) "Styrofoam is a trademarked brand of closed-cell extruded polystyrene foam (XPS), commonly called "Blue Board", manufactured as foam continuous building insulation board used in walls, roofs, and foundations as thermal insulation and water barrier. This material is light blue in color and is owned and manufactured by The Dow Chemical Company.[1] In the United States and Canada, the colloquial use of the word styrofoam refers to another material that is usually white in color and made of expanded (not extruded) polystyrene foam (EPS). It is often used in food containers, coffee cups, and as cushioning material in packaging.[1] The trademarked term is used generically although it is a different material from the extruded polystyrene used for Styrofoam insulation. The Styrofoam brand polystyrene foam, which is used for craft applications, can be identified by its roughness and the "crunch" it makes when cut. Additionally, it is moderately soluble in many organic solvents, cyanoacrylate, and the propellants and solvents of spray paint.... History In the 1940s, researchers in Dow's Chemical Physics Lab, led by Ray McIntire, found a way to make foamed polystyrene. They rediscovered a method first used by Swedish inventor Carl Georg Munters, and obtained an exclusive license to Munters's patent in the United States.[2] Dow found ways to adapt Munters's method to make large quantities of extruded polystyrene as a closed cell foam that resists moisture. The patent on this adaptation was filed in 1947.[3] Uses Styrofoam has a variety of uses. Dow produces Styrofoam building materials, including varieties of building insulation sheathing and pipe insulation. The claimed R-value of Styrofoam insulation is five per inch.[4] Styrofoam can be used under roads and other structures to prevent soil disturbances due to freezing and thawing.[5][6] Styrofoam is composed of 98% air, making it lightweight and buoyant.[7][better source needed] Dow also produces Styrofoam as structural insulated panels for use by florists and in craft products.[8] Dow insulation Styrofoam has a distinctive blue color; Styrofoam for craft applications is available in white and green." (wikipedia.org) "Polystyrene (PS) /ˌpɒliˈstaɪriːn/ is a synthetic aromatic hydrocarbon polymer made from the monomer known as styrene.[5] Polystyrene can be solid or foamed. General-purpose polystyrene is clear, hard, and rather brittle. It is an inexpensive resin per unit weight. It is a rather poor barrier to oxygen and water vapour and has a relatively low melting point.[6] Polystyrene is one of the most widely used plastics, the scale of its production being several million tonnes per year.[7] Polystyrene can be naturally transparent, but can be coloured with colourants. Uses include protective packaging (such as packing peanuts and in the jewel cases used for storage of optical discs such as CDs and occasionally DVDs), containers, lids, bottles, trays, tumblers, disposable cutlery[6] and in the making of models. As a thermoplastic polymer, polystyrene is in a solid (glassy) state at room temperature but flows if heated above about 100 °C, its glass transition temperature. It becomes rigid again when cooled. This temperature behaviour is exploited for extrusion (as in Styrofoam) and also for molding and vacuum forming, since it can be cast into molds with fine detail. Under ASTM standards, polystyrene is regarded as not biodegradable. It is accumulating as a form of litter in the outside environment, particularly along shores and waterways, especially in its foam form, and in the Pacific Ocean.... History Polystyrene was discovered in 1839 by Eduard Simon, an apothecary from Berlin.[9] From storax, the resin of the Oriental sweetgum tree Liquidambar orientalis, he distilled an oily substance, a monomer that he named styrol. Several days later, Simon found that the styrol had thickened into a jelly he dubbed styrol oxide ("Styroloxyd") because he presumed an oxidation. By 1845 Jamaican-born chemist John Buddle Blyth and German chemist August Wilhelm von Hofmann showed that the same transformation of styrol took place in the absence of oxygen.[10] They called the product "meta styrol"; analysis showed that it was chemically identical to Simon's Styroloxyd.[11] In 1866 Marcellin Berthelot correctly identified the formation of meta styrol/Styroloxyd from styrol as a polymerisation process.[12] About 80 years later it was realized that heating of styrol starts a chain reaction that produces macromolecules, following the thesis of German organic chemist Hermann Staudinger (1881–1965). This eventually led to the substance receiving its present name, polystyrene.[citation needed] The company I. G. Farben began manufacturing polystyrene in Ludwigshafen, about 1931, hoping it would be a suitable replacement for die-cast zinc in many applications. Success was achieved when they developed a reactor vessel that extruded polystyrene through a heated tube and cutter, producing polystyrene in pellet form.[citation needed] Otis Ray McIntire (1918-1996) a chemical engineer of Dow Chemical rediscovered a process first patented by Swedish inventor Carl Munters.[13] According to the Science History Institute, "Dow bought the rights to Munters’s method and began producing a lightweight, water-resistant, and buoyant material that seemed perfectly suited for building docks and watercraft and for insulating homes, offices, and chicken sheds."[14] In 1944, Styrofoam was patented.[citation needed] Before 1949, chemical engineer Fritz Stastny (1908–1985) developed pre-expanded PS beads by incorporating aliphatic hydrocarbons, such as pentane. These beads are the raw material for molding parts or extruding sheets. BASF and Stastny applied for a patent that was issued in 1949. The molding process was demonstrated at the Kunststoff Messe 1952 in Düsseldorf. Products were named Styropor.[citation needed] The crystal structure of isotactic polystyrene was reported by Giulio Natta.[15] In 1954, the Koppers Company in Pittsburgh, Pennsylvania, developed expanded polystyrene (EPS) foam under the trade name Dylite.[16] In 1960, Dart Container, the largest manufacturer of foam cups, shipped their first order.[17] Structure Polystyrene is flammable, and releases large amounts of black smoke upon burning. In chemical terms, polystyrene is a long chain hydrocarbon wherein alternating carbon centers are attached to phenyl groups (a derivative of benzene). Polystyrene's chemical formula is (C 8H 8) n; it contains the chemical elements carbon and hydrogen.[citation needed] The material's properties are determined by short-range van der Waals attractions between polymers chains. Since the molecules consist of thousands of atoms, the cumulative attractive force between the molecules is large. When heated (or deformed at a rapid rate, due to a combination of viscoelastic and thermal insulation properties), the chains can take on a higher degree of confirmation and slide past each other. This intermolecular weakness (versus the high intramolecular strength due to the hydrocarbon backbone) confers flexibility and elasticity. The ability of the system to be readily deformed above its glass transition temperature allows polystyrene (and thermoplastic polymers in general) to be readily softened and molded upon heating. Extruded polystyrene is about as strong as an unalloyed aluminium but much more flexible and much less dense (1.05 g/cm3 for polystyrene vs. 2.70 g/cm3 for aluminium).[citation needed] Production Polystyrene is an addition polymer that results when styrene monomers interconnect (polymerization). In the polymerization, the carbon-carbon π bond of the vinyl group is broken and a new carbon-carbon σ bond is formed, attaching to the carbon of another styrene monomer to the chain. Since only one kind of monomer is used in its preparation, it is a homopolymer. The newly formed σ bond is stronger than the π bond that was broken, thus it is difficult to depolymerize polystyrene. About a few thousand monomers typically comprise a chain of polystyrene, giving a molecular weight of 100,000–400,000 g/mol.... Forms produced Properties Density of EPS 16–640 kg/m3[28] Young's modulus (E) 3000–3600 MPa Tensile strength (st) 46–60 MPa Elongation at break 3–4% Charpy impact test 2–5 kJ/m2 Glass transition temperature 100 °C[29] Vicat softening point 90 °C[30] Coefficient of thermal expansion 8×10−5 /K Specific heat capacity (c) 1.3 kJ/(kg·K) Water absorption (ASTM) 0.03–0.1 Decomposition X years, still decaying Polystyrene is commonly injection molded, vacuum formed, or extruded, while expanded polystyrene is either extruded or molded in a special process. Polystyrene copolymers are also produced; these contain one or more other monomers in addition to styrene. In recent years the expanded polystyrene composites with cellulose[31][32] and starch[33] have also been produced. Polystyrene is used in some polymer-bonded explosives (PBX).[citation needed] Sheet or molded polystyrene CD case made from general purpose polystyrene (GPPS) and high impact polystyrene (HIPS) Disposable polystyrene razor Polystyrene (PS) is used for producing disposable plastic cutlery and dinnerware, CD "jewel" cases, smoke detector housings, license plate frames, plastic model assembly kits, and many other objects where a rigid, economical plastic is desired. Production methods include thermoforming (vacuum forming) and injection molding. Polystyrene Petri dishes and other laboratory containers such as test tubes and microplates play an important role in biomedical research and science. For these uses, articles are almost always made by injection molding, and often sterilized post-molding, either by irradiation or by treatment with ethylene oxide. Post-mold surface modification, usually with oxygen-rich plasmas, is often done to introduce polar groups. Much of modern biomedical research relies on the use of such products; they, therefore, play a critical role in pharmaceutical research.[34] Thin sheets of polystyrene are used in polystyrene film capacitors as it forms a very stable dielectric, but has largely fallen out of use in favor of polyester. Foams Closeup of expanded polystyrene packaging Polystyrene foams are 95-98% air.[35][36] Polystyrene foams are good thermal insulators and are therefore often used as building insulation materials, such as in insulating concrete forms and structural insulated panel building systems. Grey polystyrene foam, incorporating graphite has superior insulation properties.[37] Carl Munters and John Gudbrand Tandberg of Sweden received a US patent for polystyrene foam as an insulation product in 1935 (USA patent number 2,023,204).[38] PS foams also exhibit good damping properties, therefore it is used widely in packaging. The trademark Styrofoam by Dow Chemical Company is informally used (mainly US & Canada) for all foamed polystyrene products, although strictly it should only be used for "extruded closed-cell" polystyrene foams made by Dow Chemicals. Foams are also used for non-weight-bearing architectural structures (such as ornamental pillars). Expanded polystyrene (EPS) Thermocol slabs made of expanded polystyrene (EPS) beads. The one on the left is from a packing box. The one on the right is used for crafts. It has a corky, papery texture and is used for stage decoration, exhibition models, and sometimes as a cheap alternative to shola (Aeschynomene aspera) stems for artwork. Section of a block of thermocol under a light microscope (bright-field, objective = 10×, eyepiece = 15×). The larger spheres are expanded polystyrene beads which were compressed and fused. The bright, star-shaped hole at the center of the image is an air-gap between the beads where the bead margins have not completely fused. Each bead is made of thin-walled, air-filled bubbles of polystyrene. Expanded polystyrene (EPS) is a rigid and tough, closed-cell foam with a normal density range of 11 to 32 kg/m3.[39] It is usually white and made of pre-expanded polystyrene beads. The manufacturing process for EPS conventionally begins with the creation of small polystyrene beads. Styrene monomers (and potentially other additives) are suspended in water, where they undergo free-radical addition polymerization. The polystyrene beads formed by this mechanism may have an average diameter of around 200 μm. The beads are then permeated with a "blowing agent", a material that enables the beads to be expanded. Pentane is commonly used as the blowing agent. The beads are added to a continuously agitated reactor with the blowing agent, among other additives, and the blowing agent seeps into pores within each bead. The beads are then expanded using steam.[40] EPS is used for food containers, molded sheets for building insulation, and packing material either as solid blocks formed to accommodate the item being protected or as loose-fill "peanuts" cushioning fragile items inside boxes. EPS also has been widely used in automotive and road safety applications such as motorcycle helmets and road barriers on automobile race tracks.[41][42][43] A significant portion of all EPS products are manufactured through injection molding. Mold tools tend to be manufactured from steels (which can be hardened and plated), and aluminum alloys. The molds are controlled through a split via a channel system of gates and runners.[44] EPS is colloquially called "styrofoam" in the United States and Canada, an incorrectly applied genericization of Dow Chemical's brand of extruded polystyrene.[45] EPS in building construction Sheets of EPS are commonly packaged as rigid panels (Common in Europe is a size of 100 cm x 50 cm, usually depending on an intended type of connection and glue techniques, it is, in fact, 99.5 cm x 49.5 cm or 98 cm x 48 cm; less common is 120 x 60 cm; size 4 by 8 ft (1.2 by 2.4 m) or 2 by 8 ft (0.61 by 2.44 m) in the United States). Common thicknesses are from 10 mm to 500 mm. Many customizations, additives, and thin additional external layers on one or both sides are often added to help with various properties. Thermal conductivity is measured according to EN 12667. Typical values range from 0.032 to 0.038 W/(m⋅K) depending on the density of the EPS board. The value of 0.038 W/(m⋅K) was obtained at 15 kg/m3 while the value of 0.032 W/(m⋅K) was obtained at 40 kg/m3 according to the datasheet of K-710 from StyroChem Finland. Adding fillers (graphites, aluminum, or carbons) has recently allowed the thermal conductivity of EPS to reach around 0.030–0.034 W/(m⋅K) (as low as 0.029 W/(m⋅K)) and as such has a grey/black color which distinguishes it from standard EPS. Several EPS producers have produced a variety of these increased thermal resistance EPS usage for this product in the UK and EU. Water vapor diffusion resistance (μ) of EPS is around 30–70. ICC-ES (International Code Council Evaluation Service) requires EPS boards used in building construction meet ASTM C578 requirements. One of these requirements is that the limiting oxygen index of EPS as measured by ASTM D2863 be greater than 24 volume %. Typical EPS has an oxygen index of around 18 volume %; thus, a flame retardant is added to styrene or polystyrene during the formation of EPS. The boards containing a flame retardant when tested in a tunnel using test method UL 723 or ASTM E84 will have a flame spread index of less than 25 and a smoke-developed index of less than 450. ICC-ES requires the use of a 15-minute thermal barrier when EPS boards are used inside of a building. According to the EPS-IA ICF organization, the typical density of EPS used for insulated concrete forms (expanded polystyrene concrete) is 1.35 to 1.80 pounds per cubic foot (21.6 to 28.8 kg/m3). This is either Type II or Type IX EPS according to ASTM C578. EPS blocks or boards used in building construction are commonly cut using hot wires.[46] Extruded polystyrene (XPS) Extruded polystyrene foam (XPS) consists of closed cells. It offers improved surface roughness, higher stiffness and reduced thermal conductivity. The density range is about 28–45 kg/m3. Extruded polystyrene material is also used in crafts and model building, in particular architectural models. Because of the extrusion manufacturing process, XPS does not require facers to maintain its thermal or physical property performance. Thus, it makes a more uniform substitute for corrugated cardboard. Thermal conductivity varies between 0.029 and 0.039 W/(m·K) depending on bearing strength/density and the average value is ~0.035 W/(m·K). Water vapor diffusion resistance (μ) of XPS is around 80–250. Commonly extruded polystyrene foam materials include: Styrofoam, also known as Blue Board, produced by Dow Chemical Company Depron, a thin insulation sheet also used for model building[47] Water absorption of polystyrene foams Although it is a closed-cell foam, both expanded and extruded polystyrene are not entirely waterproof or vapor proof.[48] In expanded polystyrene there are interstitial gaps between the expanded closed-cell pellets that form an open network of channels between the bonded pellets, and this network of gaps can become filled with liquid water. If the water freezes into ice, it expands and can cause polystyrene pellets to break off from the foam. Extruded polystyrene is also permeable by water molecules and can not be considered a vapor barrier.[49] Water-logging commonly occurs over a long period in polystyrene foams that are constantly exposed to high humidity or are continuously immersed in water, such as in hot tub covers, in floating docks, as supplemental flotation under boat seats, and for below-grade exterior building insulation constantly exposed to groundwater.[50] Typically an exterior vapor barrier such as impermeable plastic sheeting or a sprayed-on coating is necessary to prevent saturation. Oriented polystyrene Oriented polystyrene (OPS) is produced by stretching extruded PS film, improving visibility through the material by reducing haziness and increasing stiffness. This is often used in packaging where the manufacturer would like the consumer to see the enclosed product. Some benefits to OPS are that it is less expensive to produce than other clear plastics such as polypropylene (PP), (PET), and high-impact polystyrene (HIPS), and it is less hazy than HIPS or PP. The main disadvantage of OPS is that it is brittle, and will crack or tear easily." (wikipedia.org) "The distinction between horror and terror is a standard literary and psychological concept applied especially to Gothic and horror fiction.[1] Terror is usually described as the feeling of dread and anticipation that precedes the horrifying experience. By contrast, horror is the feeling of revulsion that usually follows a frightening sight, sound, or otherwise experience. Horror has also been defined by Noel Carroll as a combination of terror and revulsion.... Literary Gothic Figure 20 from Charles Darwin's The Expression of the Emotions in Man and Animals (1872). Caption reads "FIG. 20.—Terror, from a photograph by Dr. Duchenne." The distinction between terror and horror was first characterized by the Gothic writer Ann Radcliffe (1764–1823), horror being more related to being shocked or scared (being horrified) at an awful realization or a deeply unpleasant occurrence, while terror is more related to being anxious or fearful.[3] Radcliffe considered that terror is characterized by "obscurity" or indeterminacy in its treatment of potentially horrible events, something which leads to the sublime. She says in the essay that it "expands the soul and awakens the faculties to a high degree of life". Horror, in contrast, "freezes and nearly annihilates them" with its unambiguous displays of atrocity. She goes on: "I apprehend that neither Shakespeare nor Milton by their fictions, nor Mr Burke by his reasoning, anywhere looked to positive horror as a source of the sublime, though they all agree that terror is a very high one; and where lies the great difference between horror and terror, but in uncertainty and obscurity, that accompany the first, respecting the dreader evil."[4] According to Devendra Varma in The Gothic Flame (1966): The difference between Terror and Horror is the difference between awful apprehension and sickening realization: between the smell of death and stumbling against a corpse. Horror fiction Horror is also a genre of film and fiction that relies on horrifying images or situations to tell stories and prompt reactions or jump scares to put their audiences on edge. In these films the moment of horrifying revelation is usually preceded by a terrifying build up, often using the medium of scary music.[5] In his non-fiction book Danse Macabre, Stephen King stressed how horror tales normally chart the outbreak of madness/the terrible within an everyday setting.[6] He also elaborated on the twin themes of terror and horror, adding a third element which he referred to as "revulsion". He describes terror as "the finest element" of the three, and the one he strives hardest to maintain in his own writing. Citing many examples, he defines "terror" as the suspenseful moment in horror before the actual monster is revealed. "Horror," King writes, is that moment at which one sees the creature/aberration that causes the terror or suspense, a "shock value". King finally compares "revulsion" with the gag-reflex, a bottom-level, cheap gimmick which he admits he often resorts to in his own fiction if necessary, confessing: I recognize terror as the finest emotion and so I will try to terrorize the reader. But if I find that I cannot terrify, I will try to horrify, and if I find that I cannot horrify, I'll go for the gross-out. I'm not proud.[7] Psychoanalytic views Freud likened the experience of horror to that of the uncanny.[8] In his wake, Georges Bataille saw horror as akin to ecstasy in its transcendence of the everyday;[9] as opening a way to go beyond rational social consciousness.[10] Julia Kristeva in turn considered horror as evoking experience of the primitive, the infantile, and the demoniacal aspects of unmediated femininity.[11] Horror, helplessness and trauma The paradox of pleasure experienced through horror films/books can be explained partly as stemming from relief from real-life horror in the experience of horror in play, partly as a safe way to return in adult life to the paralysing feelings of infantile helplessness.[12] Helplessness is also a factor in the overwhelming experience of real horror in psychological trauma.[13] Playing at re-experiencing the trauma may be a helpful way of overcoming it." (wikipedia.org) "A cemetery, burial ground or graveyard is a place where the remains of dead people are buried or otherwise interred. The word cemetery (from Greek κοιμητήριον, "sleeping place")[1][2] implies that the land is specifically designated as a burial ground and originally applied to the Roman catacombs.[3] The term graveyard is often used interchangeably with cemetery, but a graveyard primarily refers to a burial ground within a churchyard.[4][5] The intact or cremated remains of people may be interred in a grave, commonly referred to as burial, or in a tomb, an "above-ground grave" (resembling a sarcophagus), a mausoleum, columbarium, niche, or other edifice. In Western cultures, funeral ceremonies are often observed in cemeteries. These ceremonies or rites of passage differ according to cultural practices and religious beliefs. Modern cemeteries often include crematoria, and some grounds previously used for both, continue as crematoria as a principal use long after the interment areas have been filled.... History Further information: Christian burial Palaeolithic Taforalt cave in Morocco is the oldest known cemetery in the world. It was the resting place of at least 34 Iberomaurusian individuals, the bulk of which have been dated to 15,100 to 14,000 years ago. Neolithic Main article: Grave field Further information: tomb, necropolis, and Funerary art Neolithic cemeteries are sometimes referred to by the term "grave field". They are one of the chief sources of information on ancient and prehistoric cultures, and numerous archaeological cultures are defined by their burial customs, such as the Urnfield culture of the European Bronze Age. Early Christianity Les Innocents cemetery in 1550. From about the 7th century, in Europe a burial was under the control of the Church and could only take place on consecrated church ground. Practices varied, but in continental Europe, bodies were usually buried in a mass grave until they had decomposed. The bones were then exhumed and stored in ossuaries, either along the arcaded bounding walls of the cemetery or within the church under floor slabs and behind walls. In most cultures those who were vastly rich, had important professions, were part of the nobility or were of any other high social status were usually buried in individual crypts inside or beneath the relevant place of worship with an indication of their name, date of death and other biographical data. In Europe, this was often accompanied by a depiction of their coat of arms. Most others were buried in graveyards again divided by social status. Mourners who could afford the work of a stonemason had a headstone engraved with a name, dates of birth and death and sometimes other biographical data, and set up over the place of burial. Usually, the more writing and symbols carved on the headstone, the more expensive it was. As with most other human property such as houses and means of transport, richer families used to compete for the artistic value of their family headstone in comparison to others around it, sometimes adding a statue (such as a weeping angel) on the top of the grave. Those who could not pay for a headstone at all usually had some religious symbol made from wood on the place of burial such as a Christian cross; however, this would quickly deteriorate under the rain or snow. Some families hired a blacksmith and had large crosses made from various metals put on the places of burial. Modernity Cemetery overlooking the Danube, near Cernavodă, Romania Starting in the early 19th century, the burial of the dead in graveyards began to be discontinued, due to rapid population growth in the early stages of the Industrial Revolution, continued outbreaks of infectious disease near graveyards and the increasingly limited space in graveyards for new interments. In many European states, burial in graveyards was eventually outlawed altogether through legislation. Instead of graveyards, completely new places of burial were established away from heavily populated areas and outside of old towns and city centers. Many new cemeteries became municipally owned or were run by their own corporations, and thus independent from churches and their churchyards. In some cases, skeletons were exhumed from graveyards and moved into ossuaries or catacombs. A large action of this type occurred in 18th century Paris when human remains were transferred from graveyards all over the city to the Catacombs of Paris. The bones of an estimated 6 million people are to be found there.[6] An early example of a landscape-style cemetery is Père Lachaise in Paris. This embodied the idea of state- rather than church-controlled burial, a concept that spread through the continent of Europe with the Napoleonic invasions. This could include the opening of cemeteries by private or joint stock companies. The shift to municipal cemeteries or those established by private companies was usually accompanied by the establishing of landscaped burial grounds outside the city (e.g. extramural). John Claudius Loudon, one of the first professional cemetery designers. In Britain the movement was driven by dissenters and public health concerns. The Rosary Cemetery in Norwich was opened in 1819 as a burial ground for all religious backgrounds. Similar private non-denominational cemeteries were established near industrialising towns with growing populations, such as Manchester (1821) and Liverpool (1825). Each cemetery required a separate Act of Parliament for authorisation, although the capital was raised through the formation of joint-stock companies. In the first 50 years of the 19th century the population of London more than doubled from 1 million to 2.3 million. The small parish churchyards were rapidly becoming dangerously overcrowded, and decaying matter infiltrating the water supply was causing epidemics. The issue became particularly acute after the cholera epidemic of 1831, which killed 52,000 people in Britain alone, putting unprecedented pressure on the country's burial capacity. Concerns were also raised about the potential public health hazard arising from the inhalation of gases generated from human putrefaction under the then prevailing miasma theory of disease. Legislative action was slow in coming, but in 1832 Parliament finally acknowledged the need for the establishment of large municipal cemeteries and encouraged their construction outside London. The same bill also closed all inner London churchyards to new deposits. The Magnificent Seven, seven large cemeteries around London, were established in the following decade, starting with Kensal Green in 1832.[7] Urban planner and author John Claudius Loudon was one of the first professional cemetery designers, and his book On the Laying Out, Planting and Managing of Cemeteries (1843) was very influential on designers and architects of the period. Loudon himself designed three cemeteries – Bath Abbey Cemetery, Histon Road Cemetery, Cambridge, and Southampton Old Cemetery.[8] The Metropolitan Burial Act of 1852 legislated for the establishment of the first national system of government-funded municipal cemeteries across the country, opening the way for a massive expansion of burial facilities throughout the late 19th century.[9] Types A cemetery in Nurmijärvi, Finland A Soviet military cemetery on the island of Saaremaa, Estonia. The Laird's traditional Scottish graveyard at Kindrogan House, Strathardle. The town cemetery on the plains of Calhan, Colorado. The 1,400 square feet (130 m2) plot pictured here has the graves of nineteen members of the Hillendahl family, including one who was interred in 1854, in the Spring Branch area of Houston, Texas, United States. A descendant of the family sold all of the land around the grave site, but refused to move the actual graves.[10] There are a number of different styles of cemetery in use. Many cemeteries have areas based on different styles, reflecting the diversity of cultural practices around death and how it changes over time. Urban Avenue with linden in the cemetery by Ringkøbing, Jutland, Denmark. Graves at the Hietaniemi Cemetery in Helsinki, Uusimaa, Finland. The urban cemetery is a burial ground located in the interior of a village, town, or city. Early urban cemeteries were churchyards, which filled quickly and exhibited a haphazard placement of burial markers as sextons tried to squeeze new burials into the remaining space. As new burying grounds were established in urban areas to compensate, burial plots were often laid out in a grid to replace the chaotic appearance of the churchyard.[11] Urban cemeteries developed over time into a more landscaped form as part of civic development of beliefs and institutions that sought to portray the city as civilized and harmonious.[12] Urban cemeteries were more sanitary (a place to safely dispose of decomposing corpses) than they were aesthetically pleasing. Corpses were usually buried wrapped in cloth, since coffins, burial vaults, and above-ground crypts inhibited the process of decomposition.[13] Nonetheless, urban cemeteries which were heavily used were often very unhealthy. Receiving vaults and crypts often needed to be aired before entering, as decomposing corpses used up so much oxygen that even candles could not remain lit.[14] The sheer stench from decomposing corpses, even when buried deeply, was overpowering in areas adjacent to the urban cemetery.[15][16] Decomposition of the human body releases significant pathogenic bacteria, fungi, protozoa, and viruses which can cause disease and illness, and many urban cemeteries were located without consideration for local groundwater. Modern burials in urban cemeteries also release toxic chemicals associated with embalming, such as arsenic, formaldehyde, and mercury. Coffins and burial equipment can also release significant amounts of toxic chemicals such as arsenic (used to preserve coffin wood) and formaldehyde (used in varnishes and as a sealant) and toxic metals such as copper, lead, and zinc (from coffin handles and flanges).[17] Urban cemeteries relied heavily on the fact that the soft parts of the body would decompose in about 25 years (although, in moist soil, decomposition can take up to 70 years).[18] If room for new burials was needed, older bones could be dug up and interred elsewhere (such as in an ossuary) to make space for new interments.[13] It was not uncommon in some places, such as England, for fresher corpses to be chopped up to aid decomposition, and for bones to be burned to create fertilizer.[19] The re-use of graves allowed for a steady stream of income, which enabled the cemetery to remain well-maintained and in good repair.[20] Not all urban cemeteries engaged in re-use of graves, and cultural taboos often prevented it. Many urban cemeteries have fallen into disrepair and become overgrown, as they lacked endowments to fund perpetual care. Many urban cemeteries today are thus home to wildlife, birds, and plants which cannot be found anywhere else in the urban area, and many urban cemeteries in the late 20th century touted their role as an environmental refuge.[21][22] Many urban cemeteries are characterized by multiple burials in the same grave. Multiple burials is a consequence of the limited size of the urban cemetery, which cannot easily expand due to adjacent building development. It was not uncommon for an urban cemetery to begin adding soil to the top of the cemetery to create new burial space. Monumental Monument of c. 1910 in the Monumental Cemetery of Staglieno in Genoa, Italy, one of the most spectacular of a number of Italian cemeteries featuring large-scale sculpture. An artwork in a tomb by Victor Brecheret in Cemitério da Consolação, an example of monumental cemetery in São Paulo, Brazil. A monumental cemetery is the traditional style of cemetery where headstones or other monuments made of marble, granite or similar materials rise vertically above the ground (typically around 50 cm but some can be over 2 metres high). Often the entire grave is covered by a slab, commonly concrete, but it can be more expensive materials such as marble or granite, and/or has its boundaries delimited by a fence which may be made of concrete, cast iron or timber. Where a number of family members are buried together (either vertically or horizontally), the slab or boundaries may encompass a number of graves. Monumental cemeteries are often regarded as unsightly due to the random collection of monuments and headstones they contain. Also, as maintenance of the headstones is the responsibility of family members (in the absence of a proscribed Perpetual Care and Maintenance Fund), over time many headstones are forgotten about and decay and become damaged. For cemetery authorities, monumental cemeteries are difficult to maintain. While cemeteries often have grassed areas between graves, the layout of graves makes it difficult to use modern equipment such as ride-on lawn mowers in the cemetery. Often the maintenance of grass must be done by more labour-intensive (and therefore expensive) methods. In order to reduce the labour cost, devices such as string trimmers are increasingly used in cemetery maintenance,[citation needed] but such devices can damage the monuments and headstones. Cemetery authorities dislike the criticism they receive for the deteriorating condition of the headstones, arguing that they have no responsibility for the upkeep of headstones, and typically disregard their own maintenance practices as being one of the causes of that deterioration.[citation needed] Rural or garden Common Burying Ground and Island Cemetery in Newport, Rhode Island Old graveyard in Elazig, Turkey A Muslim cemetery at sunset in Marrakech, Morocco A cemetery in Kyoto, Japan Two Colonial era graves in Pemaquid, Maine Noratus cemetery, a medieval Armenian cemetery with a large number of early khachkars. The cemetery has the largest cluster of khachkars in the country. Main article: Rural cemetery The rural cemetery or garden cemetery[23] is a style of burial ground that uses landscaping in a park-like setting. It was conceived in 1711 by the British architect Sir Christopher Wren, who advocated the creation of landscaped burial grounds which featured well-planned walkways which gave extensive access to graves and planned plantings of trees, bushes, and flowers.[24] Wren's idea was not immediately accepted. But by the early 1800s, existing churchyards were growing overcrowded and unhealthy, with graves stacked upon each other or emptied and reused for new burials.[25] As a reaction to this, the first "garden" cemetery – Père Lachaise Cemetery in Paris – opened in 1804.[26] Because these cemeteries were usually on the outskirts of town (where land was plentiful and cheap), they were called "rural cemeteries", a term still used to describe them today.[25] The concept quickly spread across Europe.[27] File:Merry Cemetery VP8.webmPlay media Merry Cemetery, Romania Garden/rural cemeteries were not necessarily outside city limits. When land within a city could be found, the cemetery was enclosed with a wall to give it a garden-like quality. These cemeteries were often not sectarian, nor co-located with a house of worship. Inspired by the English landscape garden movement,[28] they often looked like attractive parks. The first garden/rural cemetery in the United States was Mount Auburn Cemetery near Boston, Massachusetts, founded by the Massachusetts Horticultural Society in 1831.[29] Following the establishment of Mount Auburn, dozens of other "rural" cemeteries were established in the United States – perhaps in part because of Supreme Court Justice Joseph Story's dedication address – and there were dozens of dedication addresses,[30] including the famous Gettysburg Address of President Abraham Lincoln. The cost of building a garden/rural cemetery often meant that only the wealthy could afford burial there.[31] Subsequently, garden/rural cemeteries often feature above-ground monuments and memorials, mausoleums, and columbaria. The excessive filling of rural/garden cemeteries with elaborate above-ground memorials, many of dubious artistic quality or taste, created a backlash which led to the development of the lawn cemetery.[32] Lawn cemetery In a review of British burial and death practises, Julie Rugg wrote that there were "four closely interlinked factors that explain the 'invention' and widespread adoption of the lawn cemetery: the deterioration of the Victorian cemetery; a self-conscious rejection of Victorian aesthetics in favour of modern alternatives; resource difficulties that, particularly after World War II, increasingly constrained what might be achieved in terms of cemetery maintenance; and growing professionalism in the field of cemetery management."[33] Cemetery in Franconia, Germany Typically, lawn cemeteries comprise a number of graves in a lawn setting with trees and gardens on the perimeter. Adolph Strauch introduced this style in 1855 in Cincinnati.[34] While aesthetic appeal to family members has been the primary driver for the development of lawn cemeteries, cemetery authorities initially welcomed this new style of cemetery enthusiastically, expecting easier maintenance. Selecting (or grading) the land intended for a lawn cemetery so that it is completely flat allows the use of large efficient mowers (such as ride-on mowers or lawn tractors) - the plaques (being horizontally set in the ground) lie below the level of the blades and are not damaged by the blades. Unfortunately, in practice, while families are often initially attracted to the uncluttered appearance of a lawn cemetery, the common practice of placing flowers (sometimes in vases) and increasingly other items (e.g. small toys on children's graves) re-introduces some clutter to the cemetery and makes it difficult to use the larger mowers. While cemetery authorities increasingly impose restrictions on the nature and type of objects that can be placed on lawn graves and actively remove prohibited items, grieving families are often unwilling to comply with these restrictions and become very upset if the items are removed. Another problem with lawn cemeteries involves grass over-growth over time: the grass can grow over and cover the plaque, to the distress of families who can no longer easily locate the grave. Grasses that propagate by an above-ground stolon (runner) can cover a plaque very quickly. Grasses that propagate by a below-ground rhizome tend not to cover the plaque as easily. Calvary Cemetery, Queens, New York Overgrown cemetery overlooking the Danube, Romania Lawn beam The lawn beam cemetery, a recent development, seeks to solve the problems of the lawn cemetery while retaining many of its benefits. Low (10–15 cm) raised concrete slabs (beams) are placed across the cemetery. Commemorative plaques (usually standardised in terms of size and materials similar to lawn cemeteries) stand on these beams adjacent to each grave. As in a lawn cemetery, grass grows over the graves themselves. The areas between the beams are wide enough to permit easy mowing with a larger mower. As the mower blades are set lower than the top of the beam and the mowers do not go over the beam, the blades cannot damage the plaques. Up on the beam, the plaques cannot be easily overgrown by grass, and spaces between the plaques permit families to place flowers and other objects out of reach of the mowing. Natural See also: Environmental impact of conventional burial and Natural burial A natural cemetery, eco-cemetery, green cemetery or conservation cemetery, is a new style of cemetery as an area set aside for natural burials (with or without coffins). Natural burials are motivated by a desire to be environmentally conscious with the body rapidly decomposing and becoming part of the natural environment without incurring the environmental cost of traditional burials. Certifications may be granted for various levels of green burial. Green burial certifications are issued in a tiered system reflecting level of natural burial practice. Green burial certification standards designate a cemetery as Hybrid, Natural, or Conservation Burial Grounds. Many scientists have argued that natural burials would be a highly efficient use of land if designed specifically to save endangered habitats, ecosystems and species.[35] The opposite has also been proposed. Instead of letting natural burials permanently protect wild landscapes, others have argued that the rapid decomposition of a natural burial, in principle, allows for the quick re-use of grave sites in comparison with conventional burials. However, it is unclear if reusing cemetery land will be culturally acceptable to most people. In keeping with the intention of "returning to nature" and the early re-use potential, natural cemeteries do not normally have conventional grave markings such as headstones. Instead, exact GPS recordings and or the placing of a tree, bush or rock often marks the location of the dead, so grieving family and friends can visit the precise location of a grave. Columbarium wall A columbarium wall at Lawnton, Queensland, showing empty niches, plaques and flower holders Columbarium walls are a common feature of many cemeteries, reflecting the increasing use of cremation rather than burial. While cremated remains can be kept at home by families in urns or scattered in some significant or attractive place, neither of these approaches allows for a long-lasting commemorative plaque to honour the dead nor provide a place for the wider circle of friends and family to come to mourn or visit. Therefore, many cemeteries now provide walls (typically of brick or rendered brick construction) with a rectangular array of niches, with each niche being big enough to accommodate a person's cremated remains. Columbarium walls are a very space-efficient use of land in a cemetery compared with burials and a niche in a columbarium wall is a much cheaper alternative to a burial plot. A small plaque (about 15 cm x 10 cm) can be affixed across the front of each niche and is generally included as part of the price of a niche. As the writing on the plaques has to be fairly small to fit on the small size of the plaque, the design of columbarium walls is constrained by the ability of visitors to read the plaques. Thus, the niches are typically placed between 1 metre to 2 metres above the ground so the plaques can be easily read by an adult. Some columbarium walls have niches going close to ground level, but these niches are usually unpopular with families as it is difficult to read the plaque without bending down very low (something older people in particular find difficult or uncomfortable to do). As with graves, the niches may be assigned by the cemetery authorities or families may choose from the unoccupied niches available. It is usually possible to purchase (or pay a deposit) to reserve the use of adjacent niches for other family members. The use of adjacent niches (vertically or horizontally) usually permits a larger plaque spanning all the niches involved, which provides more space for the writing. As with graves, there may be separate columbarium walls for different religions or for war veterans. As with lawn cemeteries, the original expectation was that people would prefer the uncluttered simplicity of a wall of plaques, but the practice of leaving flowers is very entrenched. Mourners leave flowers (and other objects) on top of columbarium walls or at the base, as close as they can to the plaque of their family member. In some cases, it is possible to squeeze a piece of wire or string under the plaque allowing a flower or small posy to be placed on the plaque itself or clips are glued onto the plaque for that purpose. Newer designs of columbarium walls take this desire to leave flowers into account by incorporating a metal clip or loop beside each plaque, typically designed to hold a single flower stem or a small posy. As the flowers decay, they simply fall to the ground and do not create a significant maintenance problem. Family Holland Cemetery: A rural cemetery in northeast Oklahoma Family cemeteries in India A village cemetery in Jednorożec, Poland While uncommon today, family (or private) cemeteries were a matter of practicality during the settlement of America. If a municipal or religious cemetery had not been established, settlers would seek out a small plot of land, often in wooded areas bordering their fields, to begin a family plot. Sometimes, several families would arrange to bury their dead together. While some of these sites later grew into true cemeteries, many were forgotten after a family moved away or died out. Today, it is not unheard of to discover groupings of tombstones, ranging from a few to a dozen or more, on undeveloped land. As late 20th-century suburban sprawl pressured the pace of development in formerly rural areas, it became increasingly common for larger exurban properties to be encumbered by "religious easements", which are legal requirements for the property owner to permit periodic maintenance of small burial plots located on the property but technically not owned with it. Often, cemeteries are relocated to accommodate building. However, if the cemetery is not relocated, descendants of people buried there may visit the cemetery.[36] More recent is the practice of families with large estates choosing to create private cemeteries in the form of burial sites, monuments, crypts, or mausoleums on their property; the mausoleum at Fallingwater is an example of this practice. Burial of a body at a site may protect the location from redevelopment, with such estates often being placed in the care of a trust or foundation. Presently, state regulations have made it increasingly difficult, if not impossible, to start private cemeteries; many require a plan to care for the site in perpetuity. Private cemeteries are nearly always forbidden on incorporated residential zones. Many people will bury a beloved pet on the family property. Arabian tribal All of the Saudis in Al Baha are Muslims, and this is reflected in their cemetery and funeral customs. "The southern tribal hinterland of Baha – home to especially the Al-Ghamdi and Al-Zahrani tribes – has been renowned for centuries for their tribal cemeteries that are now slowly vanishing", according to the Asharq Al-Awsat newspaper: "One old villager explained how tribal cemeteries came about. 'People used to die in large numbers and very rapidly one after the other because of diseases. So the villagers would dig graves close by burying members of the same family in one area. That was how the family and tribal burial grounds came about... If the family ran out of space, they would open old graves where family members had been buried before and add more people to them. This process is known as khashf. During famines and outbreaks of epidemics huge numbers of people would die and many tribes faced difficulties in digging new graves because of the difficult weather. In the past, some Arab winters lasted for more than six months and would be accompanied with much rain and fog, impeding movement. But due to tribal rivalries many families would guard their cemeteries and put restrictions on who was buried in them. Across Baha, burial grounds have been constructed in different ways. Some cemeteries consist of underground vaults or concrete burial chambers with the capacity of holding many bodies simultaneously. Such vaults include windows for people to peer through and are usually decorated ornately with text, drawings, and patterns. At least one resident believes that the graves unique in the region because many are not oriented toward Mecca, and therefore must pre-date Islam.[37] Terraced Graves are terraced in Yagoto Cemetery, which is an urban cemetery situated in a hilly area in Nagoya, Japan, effectively creating stone walls blanketing hillsides.[38] Miscellaneous The Cross Bones is a burial ground for prostitutes in London. The Neptune Memorial Reef is an underwater columbarium near Key Biscayne.[39] Online memorials In the 2000s and 2010s, it has become increasingly common for cemeteries and funeral homes to offer online services. There are also stand-alone online "cemeteries" such as Find a Grave, Canadian Headstones, Interment.net, and the World Wide Cemetery.[40][41] Customs and practices Flowers Flowers left on the grave of Édith Piaf In Western countries, and many others[quantify], visitors to graves commonly leave cut flowers, especially during major holidays and on birthdays or relevant anniversaries. Cemeteries usually dispose of these flowers after a few weeks in order to keep the space maintained. Some companies offer perpetual flower services, to ensure a grave is always decorated with fresh flowers.[42] Flowers may often be planted on the grave as well, usually immediately in front of the gravestone. For this purpose roses are highly common. Stones Small stones on a gravestone in a Jewish cemetery in Germany Visitors to loved ones interred in Jewish cemeteries often leave a small stone on the top of the headstone. There are prayers said at the gravesite, and the stone is left on the visitor's departure. It is done as a show of respect; as a general rule, flowers are not placed at Jewish graves. Flowers are fleeting; the symbology inherent in the use of a stone is to show that the love, honor, memories, and soul of the loved one are eternal. This practice is seen in the closing scene of the film Schindler's List, although in that case it is not on a Jewish grave. Crosses Wooden crosses with remembrance poppies on them War graves will commonly have small timber remembrance crosses left with a red poppy attached to its centre. These will often have messages written on the cross. More formal visits will often leave a poppy wreath. Jewish war graves are sometimes marked by a timber Star of David. Candles Grave candles in the Old Cemetery in Łódź, Poland Placing burning grave candles on the cemetery to commemorate the dead is a very common tradition in Catholic nations, for example, Poland. It is mostly practised on All Souls' Day. The traditional grave candles are called znicz in Polish.[43] A similar practice of grave candles is also used in Eastern Orthodox Christian nations. Contemporary management Traditionally cemetery management only involves the allocation of land for burial, the digging and filling of graves, and the maintenance of the grounds and landscaping. The construction and maintenance of headstones and other grave monuments are usually the responsibilities of surviving families and friends. However, increasingly, many people regard the resultant collection of individual headstones, concrete slabs and fences (some of which may be decayed or damaged) to be aesthetically unappealing, leading to new cemetery developments either standardising the shape or design of headstones or plaques, sometimes by providing a standard shaped marker as part of the service provided by the cemetery. Grave digging Cemetery authorities normally employ a full-time staff of caretakers to dig graves. The term "gravedigger" is still used in casual speech, though many cemeteries have adopted the term "caretaker", since their duties often involve maintenance of the cemetery grounds and facilities. The employment of skilled personnel for the preparation of graves is done not only to ensure the grave is dug in the correct location and at the correct depth, but also to relieve families from having to dig the grave for a recently dead relative, and as a matter of public safety, in order to prevent inexperienced visitors from injuring themselves, to ensure unused graves are properly covered, and to avoid legal liability that would result from an injury related to an improperly dug or uncovered grave. Preparation of the grave is usually done before the mourners arrive for the burial. The cemetery caretakers fill the grave after the burial, generally after the mourners have departed. Mechanical equipment, such as backhoes, are used to reduce labour cost of digging and filling, but some hand shovelling may still be required. In the United Kingdom the minimum depth from the surface to the highest lid is 36 inches (91.4 cm). There must be 6 inches (15.2 cm) between each coffin, which on average is 15 inches (38.1 cm) high. If the soil is free-draining and porous, only 24 inches (61 cm) of soil on top is required. Coffins may be interred at lesser depths or even above ground as long as they are encased in a concrete chamber.[44] Before 1977, double graves were dug to 8 feet (243.8 cm) and singles to 6 feet (182.9 cm). As a single grave is now dug to 54 inches (137.2 cm), old cemeteries contain many areas where new single graves can be dug on "old ground". This is considered a valid method of resource management and provides income to keep older cemeteries viable, thus forestalling the need for permanent closure, which would result in a reduction of their work force. Burial registers Usually there is a legal requirement to maintain records regarding the burials (or interment of ashes) within a cemetery. These burial registers usually contain (at a minimum) the name of the person buried, the date of burial and the location of the burial plots within the cemetery, although some contain far more detail. The Arlington National Cemetery, one of the United States' largest military cemeteries, has a registry, The ANC Explorer, which contains details such as photographs of the front and back of the tombstones.[45] Burial registers are an important resource for genealogy. Land use In order to physically manage the space within the cemetery (to avoid burials in existing graves) and to record locations in the burial register, most cemeteries have some systematic layout of graves in rows, generally grouped into larger sections as required. Often the cemetery displays this information in the form of a map, which is used both by the cemetery administration in managing their land use and also by friends and family members seeking to locate a particular grave within the cemetery. Pressures A tomb retrofitted as a residence in the City of the Dead. Cairo's City of the Dead is a centuries-old cemetery that has become home to as many as 1 million Egyptians during the last decades.[46] Cemetery authorities face a number of tensions in regard to the management of cemeteries. One issue relates to cost. Traditionally a single payment is made at the time of burial, but the cemetery authority incurs expenses in cemetery maintenance over many decades. Many cemetery authorities find that their accumulated funds are not sufficient for the costs of long-term maintenance. This shortfall in funds for maintenance results in three main options: charge much higher prices for new burials, obtain some other kind of public subsidy, or neglect maintenance. For cemeteries without space for new burials, the options are even more limited. Public attitudes towards subsidies are highly variable. People with family buried in local cemeteries are usually quite concerned about neglect of cemetery maintenance and will usually argue in favour of public subsidy of local cemetery maintenance, whereas other people without personal connection to the cemetery often argue that public subsidies of private cemeteries is an inappropriate use of their taxes. Some jurisdictions require a certain amount of money be set aside in perpetuity and invested so that the interest earned can be used for maintenance.[47] Another issue relates to limited amount of land. In many larger towns and cities, the older cemeteries which were initially considered to be large often run out of space for new burials and there is no vacant adjacent land available to extend the cemetery or even land in the same general area to create new cemeteries. New cemeteries are generally established on the periphery of towns and cities, where large tracts of land are still available. However, people often wish to be buried in the same cemetery as other relatives, and are not interested in being buried in new cemeteries with which there is no sense of connection to their family, creating pressure to find more space in existing cemeteries. A third issue is the maintenance of monuments and headstones, which are generally the responsibility of families, but often become neglected over time. Decay and damage through vandalism or cemetery maintenance practices can render monuments and headstones either unsafe or at least unsightly. On the other hand, some families do not forget the grave but constantly visit, leaving behind flowers, plants, and other decorative items that create their own maintenance problem. Re-use of graves Prague's Old Jewish Cemetery is the last resting place for more than 100,000 people who had been buried here since the 15th century. Jewish cemetery "Heiliger Sand" in Worms, Germany All of these issues tend to put pressure on the re-use of grave sites within cemeteries. The re-use of graves already used for burial can cause considerable upset to family members. Although the authorities might declare that the grave is sufficiently old that there will be no human remains still present, nonetheless many people regard the re-use of graves (particularly their family's graves) as a desecration. Also re-use of a used grave involves the removal of any monuments and headstones, which may cause further distress to families (although families will typically be allowed to take away the monuments and headstones if they wish). On the other hand, cemetery authorities are well aware that many old graves are forgotten and not visited and that their re-use will not cause distress to anyone. However, there may be some older graves in a cemetery for whom there are local and vocal descendants who will mount a public campaign against re-use. One pragmatic strategy is to publicly announce plans to re-use older graves and invite families to respond if they are willing or not. Re-use then only occurs where there are no objections allowing the "forgotten" graves to be re-used. Sometimes the cemetery authorities request a further payment to avoid re-use of a grave, but often this backfires politically. A practical problem with regard to contacting families is that the person who initially purchased the burial plot(s) may have subsequently died and locating living family members, if any, many decades later is virtually impossible (or at least prohibitively expensive). Public notice about the proposed re-use of graves may or may not reach family members living further afield who may object to such practices. Therefore, it is possible that re-use could occur without family awareness. Some cemeteries did foresee the need for re-use and included in their original terms and conditions a limited tenure on a grave site and most new cemeteries follow this practice, having seen the problems faced by older cemeteries. Common practice in Europe is to place bones in an ossuary after the proscribed burial period is over.[47] However, even when the cemetery has the legal right to re-use a grave, strong public opinion often forces the authorities to back down on that re-use. Also, even when cemeteries have a limited tenure provision in place, funding shortages can force them to contemplate re-use earlier than the original arrangements provided for. Another type of grave site considered for re-use are empty plots purchased years ago but never used. In principle it would seem easier to "re-use" such grave sites as there can be no claims of desecration, but often this is made complicated by the legal rights to be buried obtained by the pre-purchase, as any limited tenure clause only takes effect after there has been a burial. Again, cemetery authorities suspect that in many cases the holders of these burial rights are probably dead and that nobody will exercise that burial right, but again some families are aware of the burial rights they possess and do intend to exercise them as and when family members die. Again the difficulty of being unable to locate the holders of these burial rights complicates the re-use of those graves. Cemetery excavations, like this one in Madrid, can alleviate overcrowding. As historic cemeteries begin to reach their capacity for full burials, alternative memorialization, such as collective memorials for cremated individuals, is becoming more common. Different cultures have different attitudes to destruction of cemeteries and use of the land for construction. In some countries it is considered normal to destroy the graves, while in others the graves are traditionally respected for a century or more. In many cases, after a suitable period of time has elapsed, the headstones are removed and the now former cemetery is converted to a recreational park or construction site. A more recent trend, particularly in South American cities, involves constructing high-rise buildings to house graves.[48] Cemeteries in the United States may be relocated if the land is required for other reasons. For instance, many cemeteries in the southeastern United States were relocated by the Tennessee Valley Authority from areas about to be flooded by dam construction.[49] Cemeteries may also be moved so that the land can be reused for transportation structures,[50][51] public buildings,[52] or even private development.[53] Cemetery relocation is not necessarily possible in other parts of the world; in Alberta, Canada, for instance, the Cemetery Act expressly forbids the relocation of cemeteries or the mass exhumation of marked graves for any reason whatsoever.[54] This has caused significant problems in the provision of transportation services to the southern half of the City of Calgary, as the main southbound road connecting the south end of the city with downtown threads through a series of cemeteries founded in the 1930s. The light rail transit line running to the south end eventually had to be built directly under the road. Maintenance and mourning This section does not cite any sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. (April 2016) (Learn how and when to remove this template message) A belltower at Forest Home Cemetery, in Fifield, Wisconsin. Tolling bells during funerals has been customary in some places around the world. A roadside cemetery in Hualien, Taiwan Cemetery authorities also face tension between the competing demands of efficient maintenance with the needs of mourners. Labour costs in particular have risen substantially and so finding low-cost maintenance methods (meaning low-labour maintenance methods) is increasingly important.[citation needed] However, as discussed above, the use of large mowers and string trimmers might be efficient but often cannot be used in cemeteries because they physically are too large to fit between graves or because they can damage the monuments and headstones. In this regard, older cemeteries designed at a time of relatively low-cost labour and limited automation tend to present the greatest difficulties for maintenance. On the other hand, newer cemeteries might be designed to be more efficiently maintained with lower labour through the increased use of equipment, e.g. lawn cemeteries where the maintenance can be performed with a ride-on mower or lawn tractor. European Commission regulations mandate placement of a portable toilet on every cemetery in the EU. However, efficient maintenance of newer graves is often frustrated by the actions of mourners who often place flowers and other objects on graves. These objects often require manual intervention; in some cases objects will be picked up and returned after maintenance, in other cases (e.g. dead flowers) they will be disposed of. Again, although cemetery authorities try to prohibit the quantity and nature of objects placed on graves (a common restriction is to allow only fresh flowers, not in a vase or pot), but mourning families might ignore any such regulations and become very upset if other objects are removed. In particular, in an era in which the death of children is now relatively uncommon, some parents create quite large shrines at their child's grave, decorating them with toys, wind chimes, statues of angels and cherubs, etc. as a manifestation of their grief, adding items to the pile of objects on the grave progressively over time. Cemetery authorities have to try to deal with such situations sensitively, as strong emotions are involved. However, as well as their own maintenance problems with such "shrines", families with graves in the surrounding area often complain to cemetery authorities about the "mess", as they believe it detracts from the dignity of their family's graves. Therefore, the cemetery authorities must find a solution that satisfies both parties. Superstitions Cemetery gate, Galisteo, New Mexico In many countries, cemeteries are places believed to hold both superstition and legend characteristics, being used, usually at night times, as an altar in supposed black magic ceremonies or similarly clandestine happenings, such as devil worshipping, grave-robbing (gold teeth and jewelry are preferred), thrilling sex encounters or drug and alcohol abuse not related to the cemetery aura (see below). The legend of zombies, as romanticized by Wade Davis in The Serpent and the Rainbow, is not exceptional among cemetery myths, as cemeteries are believed to be places where witches and sorcerers get skulls and bones needed for their sinister rituals. In the Afro-Brazilian urban mythos (such as Umbanda), there is a character loosely related to cemeteries and its aura: the Zé Pilintra (in fact, Zé Pilintra is more related to bohemianism and night life than with cemeteries, where the reigning entity is Exu Caveira or Exu Cemitério, similar to Voodoo Baron Samedi)." (wikipedia.org) "A handicraft, sometimes more precisely expressed as artisanal handicraft or handmade, is any of a wide variety of types of work where useful and decorative objects are made completely by one’s hand (hence the term handicraft) or by using only simple, non-tech related tools like scissors, carving implements, or hooks. It is a traditional main sector of craft making and applies to a wide range of creative and design activities that are related to making things with one's hands and skill, including work with textiles, moldable and rigid materials, paper, plant fibers, etc. One of the world's oldest handicraft is Dhokra; this is a sort of metal casting that has been used in India for over 4,000 years and is still used. In Iranian Baluchistan, women still make red ware hand made pottery with dotted ornaments much similar to the 5000 year old pottery tradition of Kalpurgan, an archaeological site near the village. Usually, the term is applied to traditional techniques of creating items (whether for personal use or as products) that are both practical and aesthetic. Handicraft industries are those that produce things with hands to meet the needs of the people in their locality without using machines.[1][2][3][4] Collective terms for handicrafts include artisanry, crafting, and handcrafting. The term arts and crafts is also applied, especially in the United States and mostly to hobbyists' and children's output rather than items crafted for daily use, but this distinction is not formal, and the term is easily confused with the Arts and Crafts design movement, which is in fact as practical as it is aesthetic. Handicraft has its roots in the rural crafts—the material-goods necessities—of ancient civilizations, and many specific crafts have been practiced for centuries, while others are modern inventions or popularizations of crafts which were originally practiced in a limited geographic area. Many handcrafters use natural, even entirely indigenous, materials while others may prefer modern, non-traditional materials, and even upcycle industrial materials. The individual artisanship of a handcrafted item is the paramount criterion; those made by mass production or machines are not handicraft goods. Seen as developing the skills and creative interests of students, generally and sometimes towards a particular craft or trade, handicrafts are often integrated into educational systems, both informally and formally. Most crafts require the development of skill and the application of patience but can be learned by virtually anyone. Like folk art, handicraft output often has cultural and/or religious significance, and increasingly may have a political message as well, as in craftivism. Many crafts become very popular for brief periods of time (a few months, or a few years), spreading rapidly among the crafting population as everyone emulates the first examples, then their popularity wanes until a later resurgence.... The Arts and Crafts movement in the West Main article: Arts and Crafts The Arts and Crafts movement originated as late 19th-century design reform and social movement principally in Europe, North America and Australia, and continues today. Its proponents are motivated by the ideals of movement founders such as William Morris and John Ruskin, who proposed that in pre-industrial societies, such as the European Middle Ages, people had achieved fulfillment through the creative process of handicrafts. This was held up in contrast to what was perceived to be the alienating effects of industrial labor. Works Progress Administration, Crafts Class, 1935 These activities were called crafts because originally many of them were professions under the guild system. Adolescents were apprenticed to a master craftsman and refined their skills over a period of years in exchange for low wages. By the time their training was complete, they were well equipped to set up in trade for themselves, earning their living with the skill that could be traded directly within the community, often for goods and services. The Industrial Revolution and the increasing mechanization of production processes gradually reduced or eliminated many of the roles professional craftspeople played, and today many handicrafts are increasingly seen, especially when no longer the mainstay of a formal vocational trade, as a form of hobby, folk art and sometimes even fine art. The term handicrafts can also refer to the products themselves of such artisanal efforts, that require specialized knowledge, maybe highly technical in their execution, require specialized equipment and/or facilities to produce, involve manual labor or a blue-collar work ethic, are accessible to the general public, and are constructed from materials with histories that exceed the boundaries of Western "fine art" tradition, such as ceramics, glass, textiles, metal and wood. These products are produced within a specific community of practice, and while they mostly differ from the products produced within the communities of art and design, the boundaries often overlap, resulting in hybrid objects. Additionally, as the interpretation and validation of art is frequently a matter of context, an audience may perceive handcrafted objects as art objects when these objects are viewed within an art context, such as in a museum or in a position of prominence in one's home. In modern education At the Buell Children's Museum in Pueblo, Colorado, children and their guardians partake in "arts and crafts" (i.e. handicrafts) Draw and color Bat-Trang-Ceramic Simple "arts and crafts" projects are a common elementary and middle school activity in both mainstream and alternative education systems around the world. In some of the Scandinavian countries, more advanced handicrafts form part of the formal, compulsory school curriculum, and are collectively referred to as slöjd in Swedish, and käsityö or veto in Finnish. Students learn how to work mainly with metal, textile and wood, not for professional training purposes as in American vocational–technical schools, but with the aim to develop children's and teens' practical skills, such as everyday problem-solving ability, tool use, and understanding of the materials that surround us for economical, cultural and environmental purposes. Secondary schools and college and university art departments increasingly provide elective options for more handicraft-based arts, in addition to formal "fine arts", a distinction that continues to fade throughout the years, especially with the rise of studio craft, i.e. the use of traditional handicrafts techniques by professional fine artists. Many community centers and schools run evening or day classes and workshops, for adults and children, offering to teach basic craft skills in a short period of time. Handcrafted shoes from bamboo made by artists of West Bengal, India, at a fair in Kolkata A hand made sofa set made from fibers extracted from bamboo at a fair in Kolkata. Made by artists of West Bengal, India. Making conical hats (nón lá) in Huế countryside, Vietnam Typical Filipino handmade brooms in a restaurant of Banaue Municipal Town List of common handicrafts There are almost as many variations on the theme of handicrafts as there are crafters with time on their hands, but they can be broken down into a number of categories: Using textiles or leather Bagh prints Banner-making Batik Calligraphy Canvas work Cross-stitch Crochet Darning Dyeing yarns Embroidery Felting Knitting Lace-making Embossing leather Lucet Macrame Millinery (hat making) Needlepoint Needlework generally Patchwork Quilting Ribbon embroidery Rug making SaddleMaking Sewing generally Shoe making (cordwaining) Silkscreening Spinning (textiles) String art Tapestry Tatting T-shirt art Tunisian Crochet Weaving Using wood, metal, clay, bone, horn, glass, or stone Bead work Bone carving (buffalo, camel, etc., as well as horn and Brass broidered coconut shell craft of Kerala Carpentry Ceramic art generally Chip carving Copper arts Dollhouse construction and furnishing Doll making Enameling and Grisaille Fretwork Glass etching Glassblowing Jewelry design Lapidary Lath art Marquetry Metalwork Mosaics Pottery Puppet making Repoussé and chasing (embossing metal) Scale modeling Sculpture Silversmithing Stained glass Toy making Wood burning (pyrography) Wood carving Wood turning Woodworking generally Using paper or canvas Altered books Artist trading cards Assemblage, collage in three dimensions Bookbinding Cardmaking Collage Décollage Decoupage Embossing paper Iris folding Origami or paper folding Paper craft generally Paper making Paper marbling Paper modeling, paper craft or card modeling Papier-mâché Parchment craft Pop-up books Quilling or paper filigree Rubber/acrylic stamping Scrapbooking Using plants other than wood Basket weaving Corn dolly making Floral design Pressed flower craft Soapmaking Straw marquetry Other Balloon animals Cake decorating Candlemaking Egg decorating" (wikipedia.org) "A zombie (Haitian French: zombi, Haitian Creole: zonbi) is a mythological undead corporeal revenant created through the reanimation of a corpse. Zombies are most commonly found in horror and fantasy genre works. The term comes from Haitian folklore, in which a zombie is a dead body reanimated through various methods, most commonly magic. Modern depictions of the reanimation of the dead do not necessarily involve magic but often invoke science fictional methods such as carriers, radiation, mental diseases, vectors, pathogens, parasites, scientific accidents, etc.[1][2] The English word "zombie" was first recorded in 1819, in a history of Brazil by the poet Robert Southey, in the form of "zombi".[3] The Oxford English Dictionary gives the word's origin as West African and compares it to the Kongo words nzambi (god) and zumbi or nzumbi (fetish). Some authors also compare it to the Kongo word vumbi (mvumbi) (ghost, revenant, corpse that still retains the soul), (nvumbi) (body without a soul).[4][5][6] A Kimbundu-to-Portuguese dictionary from 1903 defines the related word nzumbi as soul,[7] while a later Kimbundu–Portuguese dictionary defines it as being a "spirit that is supposed to wander the earth to torment the living".[8] One of the first books to expose Western culture to the concept of the voodoo zombie was W. B. Seabrook's The Magic Island (1929), the sensationalized account of a narrator who encounters voodoo cults in Haiti and their resurrected thralls. A new version of the zombie, distinct from that described in Haitian folklore, emerged in popular culture during the latter half of the 20th century. This interpretation of the zombie is drawn largely from George A. Romero's film Night of the Living Dead (1968),[1] which was partly inspired by Richard Matheson's novel I Am Legend (1954).[9][10] The word zombie is not used in Night of the Living Dead, but was applied later by fans.[11] After zombie films such as Dawn of the Dead (1978) and Michael Jackson's music video Thriller (1983), the genre waned for some years. In East Asia during the late 1990s, the Japanese zombie video games Resident Evil and The House of the Dead led to a resurgence of zombies in popular culture. Additionally, The House of the Dead introduced a new type of zombie distinct from Romero's slow zombies: the fast-running zombie. These games were followed by a wave of low-budget Asian zombie films such as the zombie comedy Bio Zombie (1998) and action film Versus (2000), and then a new wave of Western zombie films in the early 2000s, including films featuring fast-running zombies such as 28 Days Later (2002), the Resident Evil and House of the Dead films, and the 2004 Dawn of the Dead remake, while the British film Shaun of the Dead (2004) was in the zombie comedy subgenre. The "zombie apocalypse" concept, in which the civilized world is brought low by a global zombie infestation, has since become a staple of modern popular art. The late 2000s and 2010s saw the humanization and romanticization of the zombie archetype, with the zombies increasingly portrayed as friends and love interests for humans. Notable examples of the latter include movies Warm Bodies and Zombies, novels American Gods by Neil Gaiman, Generation Dead by Daniel Waters, and Bone Song by John Meaney, animated movie Corpse Bride, TV series Pushing Daisies and iZombie, and manga/novel/anime series Sankarea: Undying Love and Is This a Zombie? In this context, zombies are often seen as stand-ins for discriminated groups struggling for equality, and the human–zombie romantic relationship is interpreted as a metaphor for sexual liberation and taboo breaking (given that zombies are subject to wild desires and free from social conventions).... Etymology The English word "zombie" is first recorded in 1819, in a history of Brazil by the poet Robert Southey, in the form of "zombi", actually referring to the Afro-Brazilian rebel leader named Zumbi and the etymology of his name in "nzambi".[3] The Oxford English Dictionary gives the origin of the word as Central African and compares it to the Kongo words "nzambi" (god) and "zumbi" (fetish). In Haitian folklore, a zombie (Haitian French: zombi, Haitian Creole: zonbi) is an animated corpse raised by magical means, such as witchcraft.[16] The concept has been popularly associated with the religion of voodoo, but it plays no part in that faith's formal practices. How the creatures in contemporary zombie films came to be called "zombies" is not fully clear. The film Night of the Living Dead made no spoken reference to its undead antagonists as "zombies", describing them instead as "ghouls" (though ghouls, which derive from Arabic folklore, are demons, not undead). Although George Romero used the term "ghoul" in his original scripts, in later interviews he used the term "zombie". The word "zombie" is used exclusively by Romero in his script for his sequel Dawn of the Dead (1978),[17] including once in dialog. According to George Romero, film critics were influential in associating the term "zombie" to his creatures, and especially the French magazine Cahiers du Cinéma. He eventually accepted this linkage, even though he remained convinced at the time that "zombies" corresponded to the undead slaves of Haitian voodoo as depicted in White Zombie with Bela Lugosi.[18] Folk beliefs Haitian tradition A depiction of a zombie, at twilight, in a field of sugar cane Zombies are featured widely in Haitian rural folklore as dead persons physically revived by the act of necromancy of a bokor, a sorcerer or witch. The bokor is opposed by the houngan (priest) and the mambo (priestess) of the formal voodoo religion. A zombie remains under the control of the bokor as a personal slave, having no will of its own. The Haitian tradition also includes an incorporeal type of zombie, the "zombie astral", which is a part of the human soul. A bokor can capture a zombie astral to enhance his spiritual power. A zombie astral can also be sealed inside a specially decorated bottle by a bokor and sold to a client to bring luck, healing, or business success. It is believed that God eventually will reclaim the zombie's soul, so the zombie is a temporary spiritual entity.[19] The two types of zombie reflect soul dualism, a belief of Haitian voodoo. Each type of legendary zombie is therefore missing one half of its soul (the flesh or the spirit).[20] The zombie belief has its roots in traditions brought to Haiti by enslaved Africans and their subsequent experiences in the New World. It was thought that the voodoo deity Baron Samedi would gather them from their grave to bring them to a heavenly afterlife in Africa ("Guinea"), unless they had offended him in some way, in which case they would be forever a slave after death, as a zombie. A zombie could also be saved by feeding them salt. English professor Amy Wilentz has written that the modern concept of Zombies was strongly influenced by Haitian slavery. Slave drivers on the plantations, who were usually slaves themselves and sometimes voodoo priests, used the fear of zombification to discourage slaves from committing suicide.[21][22] While most scholars have associated the Haitian zombie with African cultures, a connection has also been suggested to the island's indigenous Taíno people, partly based on an early account of native shamanist practices written by the Hieronymite monk Ramón Pané, a companion of Christopher Columbus.[23][24][25] The Haitian zombie phenomenon first attracted widespread international attention during the United States occupation of Haiti (1915–1934), when a number of case histories of purported "zombies" began to emerge. The first popular book covering the topic was William Seabrook's The Magic Island (1929). Seabrooke cited Article 246 of the Haitian criminal code, which was passed in 1864, asserting that it was an official recognition of zombies. This passage was later used in promotional materials for the 1932 film White Zombie.[26] Also shall be qualified as attempted murder the employment which may be made by any person of substances which, without causing actual death, produce a lethargic coma more or less prolonged. If, after the administering of such substances, the person has been buried, the act shall be considered murder no matter what result follows. — Code pénal[27] In 1937, while researching folklore in Haiti, Zora Neale Hurston encountered the case of a woman who appeared in a village. A family claimed that she was Felicia Felix-Mentor, a relative, who had died and been buried in 1907 at the age of 29. The woman was examined by a doctor; X-rays indicated that she did not have a leg fracture that Felix-Mentor was known to have had.[28] Hurston pursued rumors that affected persons were given a powerful psychoactive drug, but she was unable to locate individuals willing to offer much information. She wrote: "What is more, if science ever gets to the bottom of Vodou in Haiti and Africa, it will be found that some important medical secrets, still unknown to medical science, give it its power, rather than gestures of ceremony."[29] African and related legends A Central or West African origin for the Haitian zombie has been postulated based on two etymologies in the Kongo language, nzambi ("god") and zumbi ("fetish"). This root helps form the names of several deities, including the Kongo creator deity Nzambi a Mpungu and the Louisiana serpent deity Li Grand Zombi (a local version of the Haitian Damballa), but it is in fact a generic word for a divine spirit.[30] The common African conception of beings under these names is more similar to the incorporeal "zombie astral",[19] as in the Kongo Nkisi spirits. A related, but also often incorporeal, undead being is the jumbee of the English-speaking Caribbean, considered to be of the same etymology;[31] in the French West Indies also, local "zombies" are recognized, but these are of a more general spirit nature.[32] The idea of physical zombie-like creatures is present in some South African cultures, where they are called xidachane in Sotho/Tsonga and maduxwane in Venda. In some communities, it is believed that a dead person can be zombified by a small child.[33] It is said that the spell can be broken by a powerful enough sangoma.[34] It is also believed in some areas of South Africa that witches can zombify a person by killing and possessing the victim's body in order to force it into slave labor.[35] After rail lines were built to transport migrant workers, stories emerged about "witch trains". These trains appeared ordinary, but were staffed by zombified workers controlled by a witch. The trains would abduct a person boarding at night, and the person would then either be zombified or beaten and thrown from the train a distance away from the original location.[35] Origins of zombie beliefs Chemical hypothesis Several decades after Hurston's work, Wade Davis, a Harvard ethnobotanist, presented a pharmacological case for zombies in a 1983 article in the Journal of Ethnopharmacology,[36] and later in two popular books: The Serpent and the Rainbow (1985) and Passage of Darkness: The Ethnobiology of the Haitian Zombie (1988). Davis traveled to Haiti in 1982 and, as a result of his investigations, claimed that a living person can be turned into a zombie by two special powders being introduced into the blood stream (usually through a wound). The first, French: coup de poudre ("powder strike"), includes tetrodotoxin (TTX), a powerful and frequently fatal neurotoxin found in the flesh of the pufferfish (family Tetraodontidae). The second powder consists of deliriant drugs such as datura. Together these powders were said to induce a deathlike state, in which the will of the victim would be entirely subjected to that of the bokor. Davis also popularized the story of Clairvius Narcisse, who was claimed to have succumbed to this practice. The most ethically questioned and least scientifically explored ingredient of the powders is part of a recently buried child's brain.[37][38][39][verification needed] The process described by Davis was an initial state of deathlike suspended animation, followed by re-awakening — typically after being buried — into a psychotic state. The psychosis induced by the drug and psychological trauma was hypothesised by Davis to reinforce culturally learned beliefs and to cause the individual to reconstruct their identity as that of a zombie, since they "knew" that they were dead and had no other role to play in the Haitian society. Societal reinforcement of the belief was hypothesized by Davis to confirm for the zombie individual the zombie state, and such individuals were known to hang around in graveyards, exhibiting attitudes of low affect. Davis's claim has been criticized, particularly the suggestion that Haitian witch doctors can keep "zombies" in a state of pharmacologically induced trance for many years.[40] Symptoms of TTX poisoning range from numbness and nausea to paralysis — particularly of the muscles of the diaphragm — unconsciousness, and death, but do not include a stiffened gait or a deathlike trance. According to psychologist Terence Hines, the scientific community dismisses tetrodotoxin as the cause of this state, and Davis' assessment of the nature of the reports of Haitian zombies is viewed as overly credulous.[39] Social hypothesis Scottish psychiatrist R. D. Laing highlighted the link between social and cultural expectations and compulsion, in the context of schizophrenia and other mental illness, suggesting that schizogenesis may account for some of the psychological aspects of zombification.[41] Particularly, this suggests cases where schizophrenia manifests a state of catatonia. Roland Littlewood, professor of anthropology and psychiatry, published a study supporting a social explanation of the zombie phenomenon in the medical journal The Lancet in 1997.[42] The social explanation sees observed cases of people identified as zombies as a culture-bound syndrome,[43] with a particular cultural form of adoption practiced in Haiti that unites the homeless and mentally ill with grieving families who see them as their "returned" lost loved ones, as Littlewood summarizes his findings in an article in Times Higher Education:[44] I came to the conclusion that although it is unlikely that there is a single explanation for all cases where zombies are recognised by locals in Haiti, the mistaken identification of a wandering mentally ill stranger by bereaved relatives is the most likely explanation in many cases. People with a chronic schizophrenic illness, brain damage or learning disability are not uncommon in rural Haiti, and they would be particularly likely to be identified as zombies. Evolution of the modern zombie archetype Pulliam and Fonseca (2014) and Walz (2006) trace the zombie lineage back to ancient Mesopotamia.[45][46] In the Descent of Ishtar, the goddess Ishtar threatens:[47] If you do not open the gate for me to come in, I shall smash the door and shatter the bolt, I shall smash the doorpost and overturn the doors, I shall raise up the dead and they shall eat the living: And the dead shall outnumber the living! She repeats this same threat in a slightly modified form in the Epic of Gilgamesh.[48] One of the first books to expose Western culture to the concept of the voodoo zombie was The Magic Island (1929) by W. B. Seabrook. This is the sensationalized account of a narrator who encounters voodoo cults in Haiti and their resurrected thralls. Time commented that the book "introduced 'zombi' into U.S. speech".[49] Zombies have a complex literary heritage, with antecedents ranging from Richard Matheson and H. P. Lovecraft to Mary Shelley's Frankenstein drawing on European folklore of the undead. Victor Halperin directed White Zombie (1932), a horror film starring Bela Lugosi. Here zombies are depicted as mindless, unthinking henchmen under the spell of an evil magician. Zombies, often still using this voodoo-inspired rationale, were initially uncommon in cinema, but their appearances continued sporadically through the 1930s to the 1960s, with films including I Walked with a Zombie (1943) and Plan 9 from Outer Space (1959). The actor T. P. Cooke as Frankenstein's Monster in an 1823 stage production of the novel Frankenstein by Mary Shelley, while not a zombie novel per se, prefigures many 20th century ideas about zombies in that the resurrection of the dead is portrayed as a scientific process rather than a mystical one, and that the resurrected dead are degraded and more violent than their living selves. Frankenstein, published in 1818, has its roots in European folklore,[50] whose tales of the vengeful dead also informed the evolution of the modern conception of the vampire. Later notable 19th century stories about the avenging undead included Ambrose Bierce's "The Death of Halpin Frayser" and various Gothic Romanticism tales by Edgar Allan Poe. Though their works could not be properly considered zombie fiction, the supernatural tales of Bierce and Poe would prove influential on later writers such as H. P. Lovecraft, by Lovecraft's own admission.[51] In the 1920s and early 1930s, the American horror author H. P. Lovecraft wrote several novellae that explored the undead theme. "Cool Air", "In the Vault", and "The Outsider" all deal with the undead, but Lovecraft's "Herbert West–Reanimator" (1921) "helped define zombies in popular culture".[52] This series of short stories featured Herbert West, a mad scientist who attempts to revive human corpses with mixed results. Notably, the resurrected dead are uncontrollable, mostly mute, primitive and extremely violent; though they are not referred to as zombies, their portrayal was prescient, anticipating the modern conception of zombies by several decades.[citation needed] Edgar Rice Burroughs similarly depicted animated corpses in the second book of his Venus series, again without ever using the terms "zombie" or "undead". Avenging zombies would feature prominently in the early 1950s EC Comics, which George A. Romero would later claim as an influence. The comics, including Tales from the Crypt, The Vault of Horror and Weird Science, featured avenging undead in the Gothic tradition quite regularly, including adaptations of Lovecraft's stories, which included "In the Vault", "Cool Air" and "Herbert West–Reanimator".[53] Richard Matheson's 1954 novel I Am Legend, although classified as a vampire story, would nonetheless have a definitive impact on the zombie genre by way of George A. Romero. The novel and its 1964 film adaptation, The Last Man on Earth, which concern a lone human survivor waging war against a world of vampires, would by Romero's own admission greatly influence his 1968 low-budget film Night of the Living Dead,[54][55] a work that would prove to be more influential on the concept of zombies than any literary or cinematic work before it. The monsters in the film and its sequels, such as Dawn of the Dead (1978) and Day of the Dead (1985), as well as many zombie films it inspired, such as The Return of the Living Dead (1985) and Zombi 2 (1979), are usually hungry for human flesh, although Return of the Living Dead introduced the popular concept of zombies eating human brains. A popular evolution of the zombie is the "fast zombie" or running zombie. In contrast to Romero's classic slow zombies, "fast zombies" can run, are more aggressive, and are often more intelligent. This type of zombie has origins in 1990s Japanese horror video games. In 1996, Capcom's survival horror video game Resident Evil featured zombie dogs that run towards the player. Later the same year, Sega's arcade shooter The House of the Dead introduced running human zombies, who run towards the player. The running human zombies introduced in The House of the Dead video games became the basis for the "fast zombies" that became popular in zombie films during the early 21st century, starting with 28 Days Later (2002), the Resident Evil and House of the Dead films, and the 2004 Dawn of the Dead remake.[56] Tor Johnson as a zombie with his victim in the cult movie Plan 9 from Outer Space (1959) Modern fiction In film and television See also: Zombie film Films featuring zombies have been a part of cinema since the 1930s, with White Zombie (directed by Victor Halperin in 1932) being one of the earliest examples.[57] With George A. Romero's Night of the Living Dead (1968), the zombie trope began to be increasingly linked to consumerism and consumer culture.[58] Today, zombie films are released with such regularity (at least 55 films were released in 2014 alone)[59] that they constitute a separate subgenre of horror film.[60] Voodoo-related zombie themes have also appeared in espionage or adventure-themed works outside the horror genre. For example, the original Jonny Quest series (1964) and the James Bond novel Live and Let Die as well as its film adaptation both feature Caribbean villains who falsely claim the voodoo power of zombification in order to keep others in fear of them. George Romero's modern zombie archetype in Night of the Living Dead was influenced by several earlier zombie-themed films, including White Zombie, Revolt of the Zombies (1936) and The Plague of the Zombies (1966). Romero was also inspired by Richard Matheson's novel I Am Legend (1954), along with its film adaptation, The Last Man on Earth (1964).[61] George A. Romero and the modern zombie film (1968–1985) See also: Living Dead Zombie Apocalyptic and post-apocalyptic fiction character First appearance Night of the Living Dead (1968) Created by George Romero In-universe information Alias "Romero zombie" Type Undead (influenced by Haitian Zombie), Vampire, Ghoul A young zombie (Kyra Schon) feeding on human flesh, from Night of the Living Dead (1968) The modern conception of the zombie owes itself almost entirely to George A. Romero's 1968 film Night of the Living Dead.[1][62][63] In his films, Romero "bred the zombie with the vampire, and what he got was the hybrid vigour of a ghoulish plague monster".[64] This entailed an apocalyptic vision of monsters that have come to be known as Romero zombies. Roger Ebert of the Chicago Sun-Times chided theater owners and parents who allowed children access to the film. "I don't think the younger kids really knew what hit them", complained Ebert, "They were used to going to movies, sure, and they'd seen some horror movies before, sure, but this was something else." According to Ebert, the film affected the audience immediately:[65] The kids in the audience were stunned. There was almost complete silence. The movie had stopped being delightfully scary about halfway through, and had become unexpectedly terrifying. There was a little girl across the aisle from me, maybe nine years old, who was sitting very still in her seat and crying. Romero's reinvention of zombies is notable in terms of its thematics; he used zombies not just for their own sake, but as a vehicle "to criticize real-world social ills—such as government ineptitude, bioengineering, slavery, greed and exploitation—while indulging our post-apocalyptic fantasies".[66] Night was the first of six films in Romero's Living Dead series. Its first sequel, Dawn of the Dead, was released in 1978. Lucio Fulci's Zombi 2 was released just months after Dawn of the Dead as an ersatz sequel (Dawn of the Dead was released in several other countries as Zombi or Zombie).[1] Dawn of the Dead was the most commercially successful zombie film for decades, up until the zombie revival of the 2000s.[67] The 1981 film Hell of the Living Dead referenced a mutagenic gas as a source of zombie contagion: an idea also used in Dan O'Bannon's 1985 film Return of the Living Dead. Return of the Living Dead featured zombies that hungered specifically for human brains. Relative decline in the Western world (1985–1995) Zombie films in the 1980s and 1990s were not as commercially successful as Dawn of the Dead in the late 1970s.[67] The mid-1980s produced few zombie films of note. Perhaps the most notable entry, the Evil Dead trilogy, while highly influential, are not technically zombie films, but films about demonic possession, despite the presence of the undead. 1985's Re-Animator, loosely based on the Lovecraft story, stood out in the genre, achieving nearly unanimous critical acclaim[68] and becoming a modest success, nearly outstripping Romero's Day of the Dead for box office returns. After the mid-1980s, the subgenre was mostly relegated to the underground. Notable entries include director Peter Jackson's ultra-gory film Braindead (1992) (released as Dead Alive in the U.S.), Bob Balaban's comic 1993 film My Boyfriend's Back, where a self-aware high-school boy returns to profess his love for a girl and his love for human flesh, and Michele Soavi's Dellamorte Dellamore (1994) (released as Cemetery Man in the U.S.). Early Asian zombie films (1985–1995) In 1980s Hong Kong cinema, the Chinese jiangshi, a zombie-like creature dating back to Qing dynasty era jiangshi fiction of the 18th and 19th centuries, were featured in a wave of jiangshi films, popularised by Mr. Vampire (1985). Hong Kong jiangshi films were popular in the Far East from the mid-1980s to the early 1990s. Prior to the 1990s, there were not many Japanese films related to what may be considered in the West as a zombie film.[69] Early films such as The Discarnates (1988) feature little gore and no cannibalism, but it is about the dead returning to life looking for love rather than a story of apocalyptic destruction.[69] One of the earliest Japanese zombie films with considerable gore and violence was Battle Girl: The Living Dead in Tokyo Bay (1991).[70] Zombie revival in the Far East (1996–2001) See also: Japanese horror According to Kim Newman in the book Nightmare Movies (2011), the "zombie revival began in the Far East" during the late 1990s, largely inspired by two Japanese zombie games released in 1996:[70] Capcom's Resident Evil, which started the Resident Evil video game series that went on to sell 24 million copies worldwide by 2006,[69] and Sega's arcade shooter House of the Dead. The success of these two 1996 zombie games inspired a wave of Asian zombie films.[70] From the late 1990s, zombies experienced a renaissance in low-budget Asian cinema, with a sudden spate of dissimilar entries, including Bio Zombie (1998), Wild Zero (1999), Junk (1999), Versus (2000) and Stacy (2001). Most Japanese zombie films emerged in the wake of Resident Evil, such as Versus, Wild Zero, and Junk, all from 2000.[69] The zombie films released after Resident Evil behaved similarly to the zombie films of the 1970s,[71] except that they were influenced by zombie video games, which inspired them to dwell more on the action compared to the older Romero films.[72] Worldwide zombie film revival (2001–2008) The zombie revival, which began in the Far East, eventually went global, following the worldwide success of the Japanese zombie games Resident Evil and The House of the Dead.[70] Resident Evil in particular sparked a revival of the zombie genre in popular culture, leading to a renewed global interest in zombie films during the early 2000s.[73] In addition to being adapted into the Resident Evil and House of the Dead films from 2002 onwards, the original video games themselves also inspired zombie films such as 28 Days Later (2002)[74] and Shaun of the Dead (2004).[75] This led to the revival of zombie films in global popular culture.[73][74][76] The turn of the millennium coincided with a decade of box office successes in which the zombie subgenre experienced a resurgence: the Resident Evil movies (2002–2016), the British films 28 Days Later and 28 Weeks Later (2007),[77][78] the Dawn of the Dead remake (2004),[1] and the comedies Shaun of the Dead and Dance of the Dead (2008). The new interest allowed Romero to create the fourth entry in his zombie series: Land of the Dead, released in the summer of 2005. Romero returned to the series with the films Diary of the Dead (2008) and Survival of the Dead (2010).[1] Generally, the zombies in these shows are the slow, lumbering and unintelligent kind, first made popular in Night of the Living Dead.[79] The Resident Evil films, 28 Days Later and the Dawn of the Dead remake all set box office records for the zombie genre, reaching levels of commercial success not seen since the original Dawn of the Dead in 1978.[67] Motion pictures created in the 2000s, like 28 Days Later, the House of the Dead and Resident Evil films, and the Dawn of the Dead remake,[56] have featured zombies that are more agile, vicious, intelligent, and stronger than the traditional zombie.[80] These new type of zombies, the fast zombie or running zombie, have origins in video games, with Resident Evil's running zombie dogs and especially The House of the Dead game's running human zombies.[56] Continued film success and zombie TV series (2008–2015) The success of Shaun of the Dead led to more successful zombie comedies during the late 2000s to early 2010s, such as Zombieland (2009) and Cockneys vs Zombies (2012).[73] By 2011, the Resident Evil film adaptations had also become the highest-grossing film series based on video games, after they grossed more than $1 billion worldwide.[81] In 2013, the AMC series The Walking Dead had the highest audience ratings in the United States for any show on broadcast or cable with an average of 5.6 million viewers in the 18- to 49-year-old demographic.[82] The film World War Z became the highest-grossing zombie film, and one of the highest-grossing films of 2013.[73] At the same time, starting from the mid-2000s, a new type of zombie film has been growing in popularity: the one in which zombies are portrayed as humanlike in appearance and behavior, retaining the personality traits they had in life, and becoming friends or even romantic partners for humans rather than a threat to humanity. Notable examples of human–zombie romance include the stop-motion animated movie Corpse Bride, live-action movies Warm Bodies, Camille, Life After Beth, Burying the Ex, and Nina Forever, and TV series Pushing Daisies and Babylon Fields.[12][83] According to zombie scholar Scott Rogers, "what we are seeing in Pushing Daisies, Warm Bodies, and iZombie is in many ways the same transformation [of the zombies] that we have witnessed with vampires since the 1931 Dracula represented Dracula as essentially human—a significant departure from the monstrous representation in the 1922 film Nosferatu". Rogers also notes the accompanying visual transformation of the living dead: while the "traditional" zombies are marked by noticeable disfigurement and decomposition, the "romantic" zombies show little or no such traits.[12] Relative decline (2015–present) In the late 2010s, zombie films began declining in popularity, with elevated horror films gradually taking their place, such as The Witch (2015), Get Out (2016), A Quiet Place (2018) and Hereditary (2018).[76] An exception is the low-budget Japanese zombie comedy One Cut of the Dead (2017), which became a sleeper hit in Japan, and it made box office history by earning over a thousand times its budget.[84] One Cut of the Dead also received worldwide acclaim, with Rotten Tomatoes stating that it "reanimates the moribund zombie genre with a refreshing blend of formal daring and clever satire".[85] The "romantic zombie" angle still remains popular, however: the late 2010s saw the release of the TV series American Gods and iZombie, as well as the 2018 Disney Channel Original Movie Zombies (its sequel, Zombies 2, is scheduled for release in 2020). Zombie apocalypse Main article: Zombie apocalypse Intimately tied to the concept of the modern zombie is the "zombie apocalypse": the breakdown of society as a result of an initial zombie outbreak that spreads quickly. This archetype has emerged as a prolific subgenre of apocalyptic fiction and has been portrayed in many zombie-related media after Night of the Living Dead.[86] In a zombie apocalypse, a widespread (usually global) rise of zombies hostile to human life engages in a general assault on civilization. Victims of zombies may become zombies themselves. This causes the outbreak to become an exponentially growing crisis: the spreading phenomenon swamps normal military and law-enforcement organizations, leading to the panicked collapse of civilized society until only isolated pockets of survivors remain, scavenging for food and supplies in a world reduced to a pre-industrial hostile wilderness. Possible causes for zombie behavior in a modern population can be attributed to viruses, bacteria or other phenomena that reduce the mental capacity of humans, causing them to behave in a very primitive and destructive fashion. Subtext The usual subtext of the zombie apocalypse is that civilization is inherently vulnerable to the unexpected, and that most individuals, if desperate enough, cannot be relied on to comply with the author's ethos. The narrative of a zombie apocalypse carries strong connections to the turbulent social landscape of the United States in the 1960s, when Night of the Living Dead provided an indirect commentary on the dangers of conformity, a theme also explored in the novel The Body Snatchers (1954) and associated film Invasion of the Body Snatchers (1956).[87][88] Many also feel that zombies allow people to deal with their own anxieties about the end of the world.[89] One scholar concluded that "more than any other monster, zombies are fully and literally apocalyptic ... they signal the end of the world as we have known it".[86] While zombie apocalypse scenarios are secular, they follow a religious pattern based on Christian ideas of an end-times war and messiah.[90] Simon Pegg, who starred in and co-wrote the 2004 zombie comedy film Shaun of the Dead, wrote that zombies were the "most potent metaphorical monster". According to Pegg, whereas vampires represent sex, zombies represent death: "Slow and steady in their approach, weak, clumsy, often absurd, the zombie relentlessly closes in, unstoppable, intractable." He expressed his dislike for depictions of fast zombies and argued that zombies should be slow-moving and inept; just as a healthy diet and exercise can delay death, zombies are easy to avoid, but not forever. He also argued that this was essential to making them "oddly sympathetic...to create tragic anti-heroes...to be pitied, empathised with, even rooted for. The moment they appear angry or petulant, the second they emit furious velociraptor screeches (as opposed to the correct mournful moans of longing), they cease to possess any ambiguity. They are simply mean."[91] Story elements John A. Russo portrays a zombie in Night of the Living Dead Initial contacts with zombies are extremely dangerous and traumatic, causing shock, panic, disbelief and possibly denial, hampering survivors' ability to deal with hostile encounters.[92] The response of authorities to the threat is slower than its rate of growth, giving the zombie plague time to expand beyond containment. This results in the collapse of the given society. Zombies take full control, while small groups of the living must fight for their survival.[92] The stories usually follow a single group of survivors, caught up in the sudden rush of the crisis. The narrative generally progresses from the onset of the zombie plague, then initial attempts to seek the aid of authorities, the failure of those authorities, through to the sudden catastrophic collapse of all large-scale organization and the characters' subsequent attempts to survive on their own. Such stories are often squarely focused on the way their characters react to such an extreme catastrophe, and how their personalities are changed by the stress, often acting on more primal motivations (fear, self-preservation) than they would display in normal life.[92][93] In print and literature One of the various zombie panel discussion at the 2012 New York Comic Con, featuring writers who have worked in the genre (left to right): Jonathan Maberry, Daniel Kraus, Stefan Petrucha, Will Hill, Rachel Caine, Chase Novak, and Christopher Krovatin. Also present (but not visible in the photo) was Barry Lyga. See also: List of zombie novels In the 1990s, zombie fiction emerged as a distinct literary subgenre, with the publication of Book of the Dead (1990) and its follow-up Still Dead: Book of the Dead 2 (1992), both edited by horror authors John Skipp and Craig Spector. Featuring Romero-inspired stories from the likes of Stephen King, the Book of the Dead compilations are regarded as influential in the horror genre and perhaps the first true "zombie literature". Horror novelist Stephen King has written about zombies, including his short story "Home Delivery" (1990) and his novel Cell (2006), concerning a struggling young artist on a trek from Boston to Maine in hopes of saving his family from a possible worldwide outbreak of zombie-like maniacs.[94] Max Brooks's novel World War Z (2006) became a New York Times bestseller.[95] Brooks had previously authored The Zombie Survival Guide (2003), a zombie-themed parody of pop-fiction survival guides.[96] Brooks has said that zombies are so popular because "Other monsters may threaten individual humans, but the living dead threaten the entire human race...Zombies are slate wipers." Seth Grahame-Smith's mashup novel Pride and Prejudice and Zombies (2009) combines the full text of Jane Austen's Pride and Prejudice (1813) with a story about a zombie epidemic within the novel's British Regency period setting.[96] In 2009, Katy Hershbereger of St. Martin's Press stated: "In the world of traditional horror, nothing is more popular right now than zombies...The living dead are here to stay."[96] 2000s and 2010s were marked by a decidedly new type of zombie novel, in which zombies retain their humanity and become friends or even romantic partners for humans; critics largely attribute this trend to the influence of Stephenie Meyer's Twilight series.[97][98] One of the most prominent examples is Generation Dead by Daniel Waters, featuring undead teenagers struggling for equality with the living and a human protagonist falling in love with their leader.[14] Other novels of this period involving human–zombie romantic relationships include Bone Song by John Meaney, American Gods by Neil Gaiman, Midnight Tides by Steven Erikson, and Amy Plum's Die for Me series;[98] much earlier examples, dating back to the 1980s, are Dragon on a Pedestal by Piers Anthony and Conan the Defiant by Steve Perry.[99][100] In anime and manga There has been a growth in the number of zombie manga in first decade of the 21-st century, and in a list of "10 Great Zombie Manga", Anime News Network's Jason Thompson placed I Am a Hero at number 1, considering it "probably the greatest zombie manga ever". In second place was Living Corpse, and in third was Biomega, which he called "the greatest science-fiction virus zombie manga ever".[101] During the late 2000s and early 2010s, there were several manga and anime series that humanized zombies by presenting them as protagonists or love interests, such as Sankarea: Undying Love and Is This a Zombie? (both debuted in 2009). Z ~Zed~ was adapted into a live action film in 2014.[102] In art Artist Jillian McDonald has made several works of video art involving zombies and exhibited them in her 2006 show "Horror Make-Up", which debuted on 8 September 2006 at Art Moving Projects, a gallery in, Williamsburg, Brooklyn.[103] Artist Karim Charredib has dedicated his work to the zombie figure. In 2007, he made a video installation at Villa Savoye called "Them !!!", wherein zombies walked in the villa like tourists.[104] In video gaming See also: List of zombie video games and Survival horror The release of two 1996 horror games Capcom's Resident Evil and Sega's The House of the Dead sparked an international craze for zombie games.[105][70] In 2013, George A. Romero said that it was the video games Resident Evil and House of the Dead "more than anything else" that popularised zombies in early 21st century popular culture.[106][107] The modern fast-running zombies have origins in these games, with Resident Evil's running zombie dogs and especially House of the Dead's running human zombies, which later became a staple of modern zombie films.[56] Zombies went on to become a popular theme for video games, particularly in the survival horror, stealth, first-person shooter and role-playing game genres. Important horror fiction media franchises in this area include Resident Evil, The House of the Dead, Silent Hill, Dead Rising, Dead Island, Left 4 Dead, Dying Light, State of Decay, The Last of Us and the Zombies game modes from the Call of Duty title series.[108] A series of games has also been released based on the widely popular TV show The Walking Dead, first aired in 2010. World of Warcraft, first released in 2004, is an early example of a video game in which an individual zombie-like creature could be chosen as a player character (a previous game in the same series, Warcraft III, allowed a player control over an undead army).[original research?] PopCap Games' Plants vs. Zombies, a humorous tower defense game, was an indie hit in 2009, featuring in several best-of lists at the end of that year. The massively multiplayer online role-playing game Urban Dead, a free grid-based browser game where zombies and survivors fight for control of a ruined city, is one of the most popular games of its type.[109] DayZ, a zombie-based survival horror mod for ARMA 2, was responsible for over 300,000 unit sales of its parent game within two months of its release.[110] Over a year later, the developers of the mod created a standalone version of the same game, which was in early access on Steam, and so far has sold 3 million copies since its release in December 2013.[111] Romero would later opine that he believes that much of the 21st century obsessions with zombies can be traced more towards video games than films, noting that it was not until the 2009 film Zombieland that a zombie film was able to gross more than 100 million dollars.[112] Outside of video games, zombies frequently appear in trading card games, such as Magic: The Gathering or Yu-Gi-Oh! Trading Card Game (which even has a Zombie-Type for its "monsters"), as well as in role-playing games, such as Dungeons & Dragons, tabletop games such as Zombies!!! and Dead of Winter: A Cross Roads Game, and tabletop wargames, such as Warhammer Fantasy and 40K. The game Humans vs. Zombies is a zombie-themed live-action game played on college campuses.[113] Writing for Scientific American, Kyle Hill praised the 2013 game The Last of Us for the game's plausibility, which based its zombie enemies on a fictional strain of the Cordyceps fungus, which has real-world parasitic properties.[114] Despite plausibility, to date there have been no documented cases of humans infected by Cordyceps.[115] Zombie video games have remained popular in the late 2010s, as seen with the commercial success of the Resident Evil 2 remake and Days Gone in 2019.[116] This enduring popularity may be attributed, in part, to the fact that zombie enemies are not expected to exhibit significant levels of intelligence, making them relatively straightforward to program. However, less pragmatic advantages, such as those related to storytelling and representation, are increasingly important.[117] In government media Main article: Preparedness 101: Zombie Apocalypse On 18 May 2011, the United States' Centers for Disease Control and Prevention (CDC) published a graphic novel Preparedness 101: Zombie Apocalypse providing tips to survive a zombie invasion as a "fun new way of teaching the importance of emergency preparedness".[118] The CDC goes on to summarize cultural references to a zombie apocalypse. It uses these to underscore the value of laying in water, food, medical supplies, and other necessities in preparation for any and all potential disasters, be they hurricanes, earthquakes, tornadoes, floods, or hordes of zombies.[118][119] On 17 October 2011, The Weather Channel in the United States published an article "How To Weather the Zombie Apocalypse", which included a fictional interview with a Director of Research at the CDD, the "Center for Disease Development".[120] Questions answered include "How does the temperature affect zombies' abilities?" "Do they run faster in warmer temperatures?" "Do they freeze if it gets too cold?"[120] In 2011, the U.S. government drafted CONPLAN 8888, a training exercise detailing a strategy to defend against a zombie attack. [121] In music Michael Jackson's music video Thriller (1983), in which he dances with a troop of zombies, has been preserved as a cultural treasure by the Library of Congress' National Film Registry.[122][123] Many pop culture media have paid tribute to this video, such as a gathering of 14,000 university students dressed as zombies in Mexico City,[122] and 1500 prisoners in orange jumpsuits recreating the zombie dance in a viral video.[124] The Brooklyn hip hop trio Flatbush Zombies incorporate many tropes from zombie fiction and play on the theme of a zombie apocalypse in their music. They portray themselves as "living dead", describing their use of psychedelics such as LSD and psilocybin mushrooms as having caused them to experience ego death and rebirth. In social activism A zombie walk in Pittsburgh Main articles: Zombie walk and Zombie Squad The zombie also appears as a metaphor in protest songs, symbolizing mindless adherence to authority, particularly in law enforcement and the armed forces. Well-known examples include Fela Kuti's 1976 album Zombie and The Cranberries' 1994 single "Zombie". Organized zombie walks have been staged, either as performance art or as part of protests that parody political extremism or apathy.[125][126][127][128][129] A variation of the zombie walk is the zombie run. Here participants do a 5 km run wearing a belt with several flag "lives". If the chasing zombies capture all of the flags, the runner becomes "infected". If he or she reaches the finish line, which may involve wide detours ahead of the zombies, then the participant is a "survivor". In either case, an appropriate participation medal is awarded.[130] In theoretical academic studies Researchers have used theoretical zombie infections to test epidemiology modeling. One study found that all humans end up turned or dead. This is because the main epidemiological risk of zombies, besides the difficulties of neutralizing them, is that their population just keeps increasing; generations of humans merely "surviving" still have a tendency to feed zombie populations, resulting in gross outnumbering. The researchers explain that their methods of modelling may be applicable to the spread of political views or diseases with dormant infection.[131][132] Adam Chodorow of the Sandra Day O'Connor College of Law at Arizona State University investigated the estate and income tax implications of a zombie apocalypse under United States federal and state tax codes.[133] Neuroscientists Bradley Voytek and Timothy Verstynen have built a side career in extrapolating how ideas in neuroscience would theoretically apply to zombie brains. Their work has been featured in Forbes, New York Magazine, and other publications." (wikipedia.org) "A cadaver or corpse is a dead human body that is used by medical students, physicians and other scientists to study anatomy, identify disease sites, determine causes of death, and provide tissue to repair a defect in a living human being. Students in medical school study and dissect cadavers as a part of their education. Others who study cadavers include archaeologists and artists.[1] The term cadaver is used in courts of law to refer to a dead body, as well as by recovery teams searching for bodies in natural disasters. The word comes from the Latin word cadere ("to fall"). Related terms include cadaverous (resembling a cadaver) and cadaveric spasm (a muscle spasm causing a dead body to twitch or jerk). A cadaver graft (also called “postmortem graft”) is the grafting of tissue from a dead body onto a living human to repair a defect or disfigurement. Cadavers can be observed for their stages of decomposition, helping to determine how long a body has been dead.[2] Cadavers have been used in art to depict the human body in paintings and drawings more accurately.... Human decay Main article: Human decomposition Cadaver in Refrigerator in the Forensic Medicine at the Charité Berlin Observation of the various stages of decomposition can help determine how long a body has been dead. Stages of decomposition The first stage is autolysis, more commonly known as self-digestion, during which the body's cells are destroyed through the action of their own digestive enzymes. However, these enzymes are released into the cells because of active processes ceasing in the cells, not as an active process. In other words, though autolysis resembles the active process of digestion of nutrients by live cells, the dead cells are not actively digesting themselves as is often claimed in popular literature and as the synonym of autolysis - self-digestion - seems to imply. As a result of autolysis, liquid is created that seeps between the layers of skin and results in peeling of the skin. During this stage, flies (when present) begin to lay eggs in the openings of the body: eyes, nostrils, mouth, ears, open wounds, and other orifices. Hatched larvae (maggots) of blowflies subsequently get under the skin and begin to consume the body. The second stage of decomposition is bloating. Bacteria in the gut begins to break down the tissues of the body, releasing gas that accumulates in the intestines, which becomes trapped because of the early collapse of the small intestine. This bloating occurs largely in the abdomen, and sometimes in the mouth, tongue, and genitals. This usually happens around the second week of decomposition. Gas accumulation and bloating will continue until the body is decomposed sufficiently for the gas to escape. The third stage is putrefaction. It is the final and longest stage. Putrefaction is where the larger structures of the body break down, and tissues liquefy. The digestive organs, brain, and lungs are the first to disintegrate. Under normal conditions, the organs are unidentifiable after three weeks. The muscles may be eaten by bacteria or devoured by animals. Eventually, sometimes after several years, all that remains is the skeleton. In acid-rich soils, the skeleton will eventually dissolve into its base chemicals. The rate of decomposition depends on many factors including temperature and the environment. The warmer and more humid the environment, the faster the body is broken down.[4] The presence of carrion-consuming animals will also result in exposure of the skeleton as they consume parts of the decomposing body. History The history of the use of cadavers is one that is filled with controversy, scientific advancements, and new discoveries. It all started in 3rd century ancient Greece with two physicians by the name of Herophilus of Chalcedon and Erasistratus of Ceos.[5] They practiced the dissection of cadavers in Alexandria, and it was the dominant means of learning anatomy.[6] After both of these men died the popularity of anatomical dissection decreased until it wasn't used at all. It wasn't revived until the 12th century and it became increasingly popular in the 17th century and has been used ever since.[5] The Anatomy Lesson of Dr. Nicolaes Tulp by Rembrandt shows an anatomy lesson taking place in Amsterdam in 1632. Even though both Herophilus and Erasistratus had permission to use cadavers for dissection there was still a lot of taboo surrounding the use of cadavers for anatomical purposes, and these feelings continued for hundreds of years. From the time that anatomical dissection gained its roots in the 3rd century to around the 18th century it was associated with dishonor, immorality, and unethical behavior. Many of these notions were because of religious beliefs and esthetic taboos.[6] and were deeply entrenched in the beliefs of the public and the church. As mentioned above, the dissection of cadavers began to once again take hold around the 12th century. At this time dissection was still seen as dishonorable, however it was not outright banned. Instead, the church put forth certain edicts for banning and allowing certain practices. One that was monumental for scientific advancement was issued by the Holy Roman emperor Frederick II in 1231.[6] This decree stated that a human body will be dissected once every five years for anatomical studies, and attendance was required for all who was training to or currently practicing medicine or surgery.[6] These events are what led to the first sanctioned human dissection since 300 B.C. and was performed publicly by Mondino de Liuzzi.[6] This time period created a great deal of enthusiasm in what human dissection could do for science and attracted students from all over Europe to begin studying medicine. In light of the new discoveries and advancements that were being made religious moderation of dissection relaxed significantly, however the public perception of it was still negative. Because of this perception, the only legal source of cadavers was the corpses of criminals who were executed, usually by hanging.[5] Many of the offenders whose crimes “warranted” dissection and their families even considered dissection to be more terrifying and demeaning than the crime or death penalty itself.[5] There were many fights and sometimes even riots when relatives and friends of the deceased and soon to be dissected tried to stop the delivery of corpses from the place of hanging to the anatomists.[7] The government at the time (17th century) took advantage of these qualms by using dissection as a threat against committing serious crimes. They even increased the number of crimes that were punished by hanging to over 200 offenses.[7] Nevertheless, as dissection of cadavers became even more popular, anatomists were forced to find other ways to obtain cadavers. As demand increased for cadavers from universities across the world, people began grave-robbing. These corpses were transported and put on sale for local anatomy professors to take back to their students.[5] The public tended to look the other way when it came to grave-robbing because the affected was usually poor or a part of a marginalized society.[5] There was more out-cry if the affluent or prominent members of society were affected, and this led to a riot in New York most commonly referred to as the Resurrection Riot of 1788. It all started when a doctor waved the arm of a cadaver at a young boy looking through the window, who then went home and told his father. Worrying that his recently deceased wife's grave had been robbed, he went to check on it and realized that it had been.[5] This story spread and people accused local physicians and anatomists. The riot grew to 5,000 people and by the end medical students and doctors were beaten and six people were killed.[5] This led to many legal adjustments such as the Anatomy Acts put forth by the U.S. government. These acts opened up other avenues to obtaining corpses for scientific purposes with Massachusetts being the first to do so. In 1830 and 1833 they allowed unclaimed bodies to be used for dissection.[5] Laws in almost every state were subsequently passed and grave-robbing was essentially eradicated. Although dissection became increasingly accepted throughout the years, it was still very much disapproved by the American public in the beginning of the 20th century. The disapproval mostly came from religious objections and dissection being associated with unclaimed bodies and therefore a mark of poverty.[5] There were many people that attempted to display dissection in a positive light, for example 200 prominent New York physicians publicly said they would donate their bodies after their death.[5] This and other efforts only helped in minor ways, and public opinion was much more affected by the exposure of the corrupt funeral industry.[5] It was found that the cost of dying was incredibly high and a large amount of funeral homes were scamming people into paying more than they had to.[5] These exposures didn't necessarily remove stigma but created fear that a person and their families would be victimized by scheming funeral directors, therefore making people reconsider body donation.[5] Currently, body donation isn't surrounded by stigma but can be considered as celebrated. Body donation has not only led to scientific advancements and discoveries, it has also led to lives being saved. In art Study of the human skull by Leonardo da Vinci Study of the human embryo by Leonardo da Vinci The study and teaching of anatomy through the ages would not have been possible without sketches and detailed drawings of discoveries when working with human corpses. The artistic depiction of the placement of body parts plays a crucial role in studying anatomy and in assisting those working with the human body. These images serve as the only glance into the body that most will never witness in person.[8] Da Vinci collaborated with Andreas Vesalius who also worked with many young artists to illustrate Vesalius’ book "De Humani Corporis Fabrica" and this launched the use of labelling anatomical features to better describe them. It is believed that Vesalius used cadavers of executed criminals in his work due to the inability to secure bodies for this type of work and dissection. He also went to great measures to utilize a spirit of art appreciation in his drawings and also employed other artists to assist in these illustrations.[8] The study of the human body was not isolated to only medical doctors and students, as many artists reflected their expertise through masterful drawings and paintings. The detailed study of human and animal anatomy, as well as the dissection of corpses, was utilized by early Italian renaissance man Leonardo da Vinci in an effort to more accurately depict the human figure through his work. He studied the anatomy from an exterior perspective as an apprentice under Andrea del Verrocchio that started in 1466.[9] During his apprenticeship, Leonardo mastered drawing detailed versions of anatomical structures such as muscles and tendons by 1472.[9] His approach to the depiction of the human body was much like that of the study of architecture, providing multiple views and three-dimensional perspectives of what he witnessed in person. One of the first examples of this is using the three dimensional perspectives to draw a skull in 1489.[10] Further study under Verrocchio, some of Leonardo da Vinci's anatomical work was published in his book A Treatise on Painting.[11][self-published source?] A few years later, in 1516, he partnered with professor and anatomist Marcantonio della Torre in Florence, Italy to take his study further. The two began to conduct dissections on human corpses at the Hospital of Santa Maria Nuova and later at hospitals in Milan and Rome. Through his study, da Vinci was perhaps the first to accurately draw the natural position of the human fetus in the womb, via cadaver of a late mother and her unborn child.[12] It is speculated that he conducted approximately 30 dissections total.[13] His work with cadavers allowed him to portray the first drawings of the umbilical cord, uterus, cervix and vagina and ultimately dispute beliefs that the uterus had multiple chambers in the case of multiple births.[12] It is reported that between 1504 and 1507, he experimented with the brain of an ox by injecting a tube into the ventricular cavities, injecting hot wax, and scraping off the brain leaving a cast of the ventricles. Da Vinci's efforts proved to be very helpful in the study of the brains ventricular system.[14] Da Vinci gained an understanding of what was happening mechanically under the skin to better portray the body through art.[13] For example, he removed the facial skin of the cadaver to more closely observe and draw the detailed muscles that move the lips to obtain a holistic understanding of that system.[15] He also conducted a thorough study of the foot and ankle that continues to be consistent with current clinical theories and practice.[13] His work with the shoulder also mirrors modern understanding of its movement and functions, utilizing a mechanical description likening it to ropes and pulleys.[13] He also was one of the first to study neuroanatomy and made great advances regarding the understanding of the anatomy of the eye, optic nerves and the spine but unfortunately his later discovered notes were disorganized and difficult to decipher due to his practice of reverse script writing (mirror writing).[16] For centuries artists have used their knowledge gleaned from the study of anatomy and the use of cadavers to better present a more accurate and lively representation of the human body in their artwork and mostly in paintings. It is thought that Michelangelo and/or Raphael may have also conducted dissections.[8] The power of observation of the human body continues to be crucial for both the artist and the physician. The doctor will observe to discover if any abnormalities exist with the body and the artist uses observation to analyze shapes and positions of structures, thus inspiring the artist to create.[14] It is this merging of arts and sciences that brings an appreciation of the study of cadavers to an important level. Importance in science Cadavers are used in many different facets throughout the scientific community. One important aspect of cadavers use for science is that they have provided science with a vast amount of information dealing with the anatomy of the human body. Cadavers allowed scientists to investigate the human body on a deeper level which resulted in identification of certain body parts and organs. Two Greek scientists, Herophilus of Chalcedon and Erasistratus of Ceos were the first to use cadavers in the third century B.C.[17] Through the dissection of cadavers, Herophilus made multiple discoveries concerning the anatomy of the human body, including the difference between the four ventricles within the brain, identification of seven pairs of cranial nerves, the difference between sensory and motor nerves, and the discovery of the cornea, retina and choroid coat within the eye. Herophilus also discovered the valves within a human heart while Erasistratus identified their function by testing the irreversibility of the blood flow through the valves. Erasistratus also discovered and distinguished between many details within the veins and arteries of the human body. Herophilus later provides descriptions of the human liver, the pancreas, and the male and female reproductive systems due to the dissection of the human body. Cadavers allowed Herophilus to determine that the womb in which fetus’ grow and develop in is not bicameral. This goes against the original notion of the womb in which was thought to have two chambers; however, Herophilus discovered the womb to only have one chamber. Herophilus also discovered the ovaries, the broad ligaments and the tubes within the female reproductive system.[17] During this time period, cadavers were one of the only ways to develop an understanding of the anatomy of the human body. Galen (130–201 AD) connected the famous works of Aristotle and other Greek physicians to his understanding of the human body.[18] Galenic anatomy and physiology were considered to be the most prominent methods to teach when dealing with the study of the human body during this time period.[19] Andreas Vesalius (1514-1564), known as the father of modern human anatomy, based his knowledge off of Galen's findings and his own dissection of human cadavers.[19][20] Vesalius performed multiple dissections on cadavers for medical students to recognize and understand how the interior body parts of a human being worked. Cadavers also helped Vesalius discredit previous notions of work published by the Greek physician Galen dealing with certain functions of the brain and human body.[21] Vesalius concluded that Galen never did use cadavers in order to gain a proper understanding of human anatomy but instead used previous knowledge from his predecessors.[19] Importance in medical field In the present day, cadavers are used within medicine and surgery to further knowledge on human gross anatomy.[22] Surgeons have dissected and examined cadavers before surgical procedures on living patients to identify any possible deviations within the surgical area of interest.[23] New types of surgical procedures can lead to numerous obstacles involved within the procedure which can be eliminated through prior knowledge from the dissection of a cadaver.[24] Cadavers not only provide medical students and doctors knowledge about the different functions of the human body, but they also provide multiple causes of malfunction within the human body. Galen (250 AD), a Greek physician, was one of the first to associate events that occurred during a human's life with the internal ramifications found later after death. A simple autopsy of a cadaver can help determine origins of deadly diseases or disorders. Autopsies also can provide information on how certain drugs or procedures have been effective within the cadaver and how humans respond to certain injuries.[25] Appendectomies, the removal of the appendix, are performed 28,000 times a year in the United States and are still practiced on human cadavers and not with technology simulations.[26] Gross anatomy, a common course in medical school studying the visual structures of the body, gives students the opportunity to have a hands-on learning environment. The need for cadavers has also grown outside of academic programs for research. Organizations like Science Care and the Anatomy Gifts Registry help send bodies where they are needed most.[26] Preserving for use in dissection For a cadaver to be viable and ideal for anatomical study and dissection, the body must be refrigerated or the preservation process must begin within 24 hours of death.[27] This preservation may be accomplished by embalming using a mixture of embalming fluids, or with a relatively new method called plastination. Both methods have advantages and disadvantages in regards to preparing bodies for anatomical dissection in the educational setting. Embalming with fluids Embalmer at work The practice of embalming via chemical fluids has been used for centuries. The main objectives of this form of preservation are to keep the body from decomposing, help the tissues retain their color and softness, prevent both biological and environmental hazards, and preserve the anatomical structures in their natural forms.[28] This is accomplished with a variety of chemical substances that can be separated generally into groups by their purposes. Disinfectants are used to kill any potential microbes. Preservatives are used to halt the action of decomposing organisms, deprive these organisms of nutrition, and alter chemical structures in the body to prevent decomposition. Various modifying agents are used to maintain the moisture, pH, and osmotic properties of the tissues along with anticoagulants to keep blood from clotting within the cardiovascular system. Other chemicals may also be used to keep the tissue from carrying displeasing odors or particularly unnatural colors.[28] Embalming practice has changed a great deal in the last few hundred years. Modern embalming for anatomical purposes no longer includes evisceration, as this disrupts the organs in ways that would be disadvantageous for the study of anatomy.[28] As with the mixtures of chemicals, embalmers practicing today can use different methods for introducing fluids into the cadaver. Fluid can be injected into the arterial system (typically through the carotid or femoral arteries), the main body cavities, under the skin, or the cadaver can be introduced to fluids at the outer surface of the skin via immersion.[29] Different embalming services use different types and ratios of fluids, but typical embalming chemicals include formaldehyde, phenol, methanol, and glycerin.[30] These fluids are combined in varying ratios depending on the source, but are generally also mixed with large amounts of water. Chemicals and their roles in embalming Formaldehyde is very widely used in the process of embalming. It is a fixative, and kills bacteria, fungus, and insects. It prevents decay by keeping decomposing microorganisms from surviving on and in the cadaver. It also cures the tissues it is used in so that they can not serve as nutrients for these organisms. While formaldehyde is a good antiseptic, it has certain disadvantages as well. When used in embalming, it causes blood to clot and tissues to harden, it turns the skin gray, and its fumes are both malodorous and toxic if inhaled. However, its abilities to prevent decay and tan tissue without ruining its structural integrity have led to its continued widespread use to this day.[28] Phenol is a disinfectant that functions as an antibacterial and antifungal agent. It prevents the growth of mold in its liquefied form. Its disinfectant qualities rely on its ability to denature proteins and dismantle cell walls, but this unfortunately has the added side effect of drying tissues and occasionally results in a degree of discoloration.[28] Methanol is an additive with disinfectant properties. It helps regulate the osmotic balance of the embalming fluid, and it is a decent antirefrigerant. It has been noted to be acutely toxic to humans.[28] Glycerin is a wetting agent that preserves liquid in the tissues of the cadaver. While it is not itself a true disinfectant, mixing it with formaldehyde greatly increases the effectiveness of formaldehyde's disinfectant properties.[28] Advantages and disadvantages of using traditionally embalmed cadavers The use of traditionally embalmed cadavers is and has been the standard for medical education. Many medical and dental institutions still show a preference for these today, even with the advent of more advanced technology like digital models or synthetic cadavers.[31] Cadavers embalmed with fluid do present a greater health risk to anatomists than these other methods as some of the chemicals used in the embalming process are toxic, and imperfectly embalmed cadavers may carry a risk of infection.[30] Plastination Gunther von Hagens Gunther von Hagens invented plastination at Heidelberg University in Heidelberg, Germany in 1977.[32] This method of cadaver preservation involves the replacement of fluid and soluble lipids in a body with plastics.[32] The resulting preserved bodies are called plastinates. Whole-body plastination begins with much the same method as traditional embalming; a mixture of embalming fluids and water are pumped through the cadaver via arterial injection. After this step is complete, the anatomist may choose to dissect parts of the body to expose particular anatomical structures for study. After any desired dissection is completed, the cadaver is submerged in acetone. The acetone draws the moisture and soluble fats from the body and flows in to replace them. The cadaver is then placed in a bath of the plastic or resin of the practitioner's choice and the step known as forced impregnation begins. The bath generates a vacuum that causes acetone to vaporize, drawing the plastic or resin into the cells as it leaves. Once this is done the cadaver is positioned, the plastic inside it is cured, and the specimen is ready for use.[33] Advantages and disadvantages of using plastinates Plastinates are advantageous in the study of anatomy as they provide durable, non-toxic specimens that are easy to store. However, they still have not truly gained ground against the traditionally embalmed cadaver. Plastinated cadavers are not accessible for some institutions, some educators believe the experience gained during embalmed cadaver dissection is more valuable, and some simply do not have the resources to acquire or use plastinates.[31] Body snatching Railings used to protect graves from body snatchers While many cadavers were murderers provided by the state, few of these corpses were available for everyone to dissect. The first recorded body snatching was performed by four medical students who were arrested in 1319 for grave-robbing. In the 1700s most body snatchers were doctors, anatomy professors or their students. By 1828, some anatomists were paying others to perform the exhumation. People in this profession were commonly known in the medical community as "resurrection men".[34] The London Borough Gang was a group of resurrection men that worked from 1802 to 1825. These men provided a number of schools with cadavers, and members of the schools would use influence to keep these men out of jail. Members of rival gangs would often report members of other gangs, or desecrate a graveyard in order to cause a public upset, making it so that rival gangs would not be able to operate.[34] Selling murder victims From 1827 to 1828 in Scotland, a number of people were murdered, and the bodies were sold to medical schools for research purposes, known as the West Port murders. Another example of this is H. H. Holmes, a noted serial killer in Chicago, Illinois, US, who sold the skeletons of some of his victims to medical schools.[35] The Anatomy Act of 1832 was created to ensure that relatives of the deceased submitted to the use of their kin in dissection and other scientific processes. Public response to the West Port murders was a factor in the passage of this bill, as well as the acts committed by the London Burkers. Stories appeared of people murdering and selling the cadaver. Two of the well-known cases are that of Burke and Hare, and that of Bishop, May, and Williams. Burke Murdering Margery Campbell Burke and Hare — Burke and Hare ran a boarding house. When one of their tenants died, they brought him to Robert Knox's anatomy classroom in Edinburgh, where they were paid seven pounds for the body. Realizing the possible profit, they murdered 16 people by asphyxiation over the next year and sold their bodies to Knox. They were eventually caught when a tenant returned to her bed only to encounter a corpse. Hare testified against Burke in exchange for amnesty and Burke was found guilty, hanged, and publicly dissected.[36] London Burkers, Bishop, May and Williams — These body snatchers killed three boys, ages ten, 11 and 14 years old. The anatomist that they sold the cadavers to was suspicious. To delay their departure, the anatomist stated that he needed to break a 50-pound note and sent for the police who then arrested the men. In his confession Bishop claimed to have body-snatched 500 to 1000 bodies in his career.[37] Making cars safer Prior to the development of crash test dummies, cadavers were used to make motor vehicles safer.[38] Cadavers have helped set guidelines on the safety features of vehicles ranging from laminated windshields to seat belt airbags. The first recorded use of cadaver crash test dummies was performed by Lawrence Patrick, in the 1930s, after using his own body, and of his students, to test the limits of the human body. His first use of cadaver use was when he tossed a cadaver down an elevator shaft. He learned that the human skull can withstand up to one and a half tons for one second before experiencing any type of damage.[39] In an article written by Albert King PhD, it was approximated that improvements made to cars since cadaver testing have prevented 143,000 injuries and 4250 deaths. Miniature accelerometers are placed on the bone of the tested area of the cadaver. Damage is then inflicted on the cadaver with different tools including; linear impactors, pendulums, or falling weights. The cadaver may also be placed on an impact sled, simulating a crash. After these tests are completed, the cadaver is examined with an x-ray, looking for any damage, and returned to the Anatomy Department.[40] Cadaver use contributed to Ford's inflatable rear seat belts introduced in the 2011 Explorer.[41] Public view of cadaver crash test dummies After a New York Times article published in 1993, the public became aware of the use of cadavers in crash testing. The article focused on a Heidelberg University's use of approximately 200 adult and children cadavers.[42] After public outcry, the university was ordered to prove that the families of the cadavers approved their use in testing." (wikipedia.org)

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