Katsumi Shimane
6 min
This paper explores the sociological evolution of funeral ceremonies, which the author terms 'funeralogy.' By comparing pre-modern and modern societies, the study examines how the process of handling the deceased has transitioned from a communal responsibility to a specialized, outsourced service. The author argues that this shift is a direct consequence of modernization, urbanization, and economic development, which have fundamentally altered the social bonds between the living and the dead.
In pre-modern societies, funerals were essential acts of mutual aid. Relatives and community members were responsible for every aspect of the ceremony, from transporting the body to burial or disposal. This participation reinforced social cohesion and mutual trust. However, as societies modernized, the process became increasingly complex and specialized. In contemporary urban environments, the lack of local community support and the logistical challenges of modern life have necessitated the rise of professional funeral services. This commoditization allows individuals to manage death without the traditional, often burdensome, obligations of community-based support.
Using survey data from five East and Southeast Asian countries, the study demonstrates a clear negative correlation between a nation's level of economic development and the frequency of funeral attendance. As GDP rises, individuals are less likely to attend the funerals of neighbors and, to a lesser extent, relatives. This suggests that economic development provides individuals with the independence to disengage from traditional, community-based funeral responsibilities, effectively privatizing the experience of death.
Understanding the evolution of funeral rites is crucial for the field of evolutionary thanatology. The study highlights how humans, as social animals, are moving away from collective rituals toward more isolated, professionalized, and sanitized methods of dealing with death. This trend not only reflects changes in social structure but also suggests that the 'bonds with the dead' are being redefined in the modern era, potentially impacting the long-term social stability and mutual support systems that once defined human communities.
Evolutionary thanatology includes the study of necrophoresis-the removal of dead individuals by the living among social insects. In human societies, 'necrophoresis' is performed via the funeral ceremony. In pre-modern societies, relatives and local community members helped to conduct funerals. In this way, holding a funeral was a form of mutual help, a social exchange of duty and responsibility essential to individuals. These societies developed systems to ensure the survival of humans as social animals based on mutual trust built over long periods of time within the same community. Contemporary societies are undermining these systems. Compared to funerals in pre-modern societies, holding a funeral in a modern society is a complicated process that requires professionals with specialized knowledge and skills. If people feel they can face mortality without support from relatives or the local community, and that they cannot necessarily expect a future return on the effort invested in community-based social relationships, they may begin to disengage from such relationships. In the context of modernization, the clearest changes in collective funerary behaviours include decreased funeral attendance and the above-mentioned outsourcing of funerary services. As such, it can be said that bonds with the dead changed completely under modernization, especially in the twentieth and twenty-first centuries. To establish a sociology of death with a clearer focus on how funeral ceremonies have been affected by modernization, there is a need for research concerned with human behavioural changes regarding the treatment of corpses-that is, a 'funeralogy'. Accordingly, this study aimed to investigate how modernization has complexified the handling of deceased bodies as death-related services have become commoditized and outsourced while, at the same time, local communities are becoming disengaged from their traditional roles in funeral ceremonies. To this end, fieldwork was conducted in several countries. Moreover, data from surveys conducted by the Social Well-Being Research Consortium in Asia in five East and Southeast Asian countries were quantitatively analysed. The findings highlight the modernization of funerals with the outsourcing of funeral services from the perspective of socio-economic development.This article is part of the theme issue 'Evolutionary thanatology: impacts of the dead on the living in humans and other animals'.
Sam: So the finding is suggestive rather than definitive.
Alex: Exactly. The trend is real and directionally consistent with the theory, but the causal claim that economic development is the primary driver rests more on the theoretical framework than on the empirical design.
Sam: What is the theoretical framework predicting beyond the attendance pattern?
Alex: A few things. One is what Shimane calls the camouflage effect — modern disposal methods like cremation or sealed-casket burial physically distance the living from biological decay. The argument is that this isn't incidental; it's structurally built into how wealthy societies manage death. The body disappears faster, more completely, and with less community involvement. The living are shielded from the raw biological reality of what death looks like.
Sam: Which has an obvious evolutionary logic — disgust responses, pathogen avoidance — but also a social cost if it means the community never assembles around the loss.
Alex: That's precisely the tension the paper is trying to articulate. And it extends to what Shimane frames as the rise of a funeral meme — using meme in the Dawkins sense, a culturally transmitted behavioral unit — that prioritizes efficiency and privacy over communal assembly. The trajectory the paper projects is toward increasingly atomized, eventually digital-only death management.
Sam: The digital funeral as an endpoint is an interesting extrapolation. Is there empirical support for that direction, or is it more speculative?
Alex: Largely speculative. The paper flags it as a direction for what Shimane calls funeralogy — a proposed research framework for studying funeral behavior systematically across cultures and time. That's probably better read as a research agenda than a finding. The empirical core is the GDP-attendance correlation and the theoretical scaffolding around necrophoresis and social capital.
Sam: So the load-bearing result is the attendance pattern, and the rest — the camouflage argument, the meme framing, the digital projection — is interpretive architecture around it.
Alex: That's a fair summary. And it's worth noting that the interpretive architecture is genuinely interesting, even if it outruns the data. The necrophoresis framing gives the paper an evolutionary anchor that most sociological treatments of funeral behavior don't have, and the social capital argument connects it to a well-developed literature on what communities lose when collective rituals erode.
Sam: It makes you think about what other communal practices have undergone the same transition — where we've professionalized something that used to be mutual aid, and what that substitution actually costs in terms of social cohesion.
Alex: The funeral is a particularly clear case because the biological stakes are unambiguous — the body has to go somewhere — so you can track the shift from community labor to market service with some precision. Whether the same logic applies to other rituals is an open empirical question, and one the funeralogy framework might eventually be equipped to answer if the field develops the comparative infrastructure.
Sam: For now, though, the paper is most useful as a theoretical provocation with preliminary empirical support.
Alex: Exactly — a well-structured argument for why this phenomenon deserves more rigorous cross-cultural study, rather than a settled account of how modernization drives funeral change. The design choices are defensible, the mechanism is coherent, but the causal story needs a stronger empirical foundation before it can bear much weight.
Sam: Good place to leave it. Thanks, Alex.
Alex: Thanks for listening to ResearchPod.