When the male head of the household dies in the Amazonian native
Shuar population, members of this hunter-gatherer community treat
this body almost as if it were alive.
Dwelling along the tributaries of the Amazon River in the
eastern region of Ecuador, the Shuar community buries the household
head in a hole in the person’s house. The body is placed atop
a stool inside the hole and buried along with objects that belonged
to the person. Then, the traditional palm leaf-roofed,
bamboo-walled and dirt floor houses are abandoned so the spirit of
the body can eternally preside over the household.
Known in history for hunting and shrinking the heads of their
enemies ““ a custom no longer practiced ““ the Shuar
population is like many other cultures in the reverence they show
for the dead.
From honoring a seated corpse in the rain forests of South
America to praying for loved ones before their wooden coffins are
taken six feet under, most cultures across the world, although they
may differ in their burial practices, do share a common respect for
the dead.
But differing from most burial traditions is the more
Western-centered practice of donating body parts to those who may
need them or donating entire bodies for the purpose of scientific
research.
While most parts of the world would not agree that this practice
is showing the dead their due respect, several religious sects and
cultures alike are warming up to the act that may save lives.
“Ninety-nine percent of people would be opposed to using
remains in that way,” said anthropology Professor Clark
Barrett, referring to most parts of the world outside the West.
“People in general don’t like the idea of the body
being used in any way after death, and people don’t
understand medical research.”
Opposition stems from cultural traditions throughout the
world.
In South Korea, there is a strong sense of ancestor-worship that
would prevent most of the population from donating their bodies to
science, said anthropology Professor Kyeyoung Park, who specializes
in East Asian culture.
Although many customs ““ such as allowing the body to be
viewed for long periods of time ““ are shed when South Koreans
immigrate to the United States, the link to past generations is
still embraced, Park said, adding that many of these immigrants are
also opposed to body-donating.
The treatment of death as a sacred event by many religions
around the world contributes to the uneasiness some may feel when
considering willing their bodies to science.
In the Buddhist religion, the dead body is usually honored and
celebrated before it is ultimately cremated, allowing the spirit to
be more definitely cut from the body to travel to its next
destination. In South Korea and other Asian countries where
Buddhism is practiced, it is unlikely the body would be considered
for scientific research.
In the Jewish religion, the dead body is also perceived as
something that deserves respect, said UCLA Hillel Rabbi Uri
Goldstein.
Caring for a dead person is considered to be absolute kindness
““ “chefed shel emet” in Hebrew ““ as a dead
body cannot reciprocate this kindness, Goldstein said.
The body is handled carefully because “the person’s
soul was considered part of God and an encasement of the
soul,” he said.
The Jewish burial ceremony consists of draping the body in
plain, white linen garments that facilitate decomposition.
The ceremony emphasizes that all people are treated equal and
that life ultimately is not about social standing or material
possessions, Goldstein said.
Those practicing the Christian religion also believe it is
important to treat the body with respect, though it may be for
different reasons.
Most Christians believe the soul separates from the body after
death and eventually the body will be resurrected to reunite with
the soul on “the last day,” as it is described in the
Bible.
This makes the question of whether donating one’s body to
science is appropriate according to Christian doctrine.
Many Christian leaders in the UCLA community say it is.
“I have no trouble with it at all because we believe that
though the body is part of who we are, the essence of the person is
with God, said the Reverend Frank Wulf, director of the Wesley
Foundation, the United Methodist Campus Ministry. “We
encourage people to donate organs.”
After the practice became more accepted in society, people
questioned whether the practice contradicted Christian doctrines,
Wulf said.
“But more recently people have come to the conclusion that
God can do just about anything,” he said, referring to what
he believes is God’s seemingly impossible ability to unite a
non-existent body with its respective spirit.
Still, the church is not clear about the question of donating
entire bodies to scientific research.
“We do not discourage it; we don’t really encourage
either,” Wulf said, adding that for the most part he believed
it was “OK” in the Methodist tradition.
The debate is also ongoing in the Jewish religion, Goldstein
said.
Leading authorities in Jewish law are currently considering both
sides of the argument.
Goldstein explained that on one side, some see the body as
sacred and say it cannot be touched, while others argue that
donating one’s organs to save a life may have more value than
the sacredness of death.
But as time goes on, more and more rabbis are approving the
practice, he said.
Ultimately, Lutheran pastor Robert Rossow said burial ceremonies
are for the living and not the dead.
“Most bodies disintegrate anyway. … It’s hard for
the mind to grasp, but (nothing) is outside God’s
possibilities,” Rossow said.