The Future of Death in London

THE FUTURE OF DEATH IN LONDON A Sustainable Future of Death in the City

Architectural Reflections II | MArch (RIBA PART2) Hasan Jamshed |W14403705

ACKNOWLEDGEMENT I would like to thank Mohamed Omar, Board member of Garden of Peace Cemetery and Chair member of Ministry of Justice Burial and Cremation Advisory Group, for an interview regarding the topic of this dissertation.

I would also would like to thank Ro Spankie, for helping bringing seeing this study to realisation.

ABSTRACT Humans are plagued by their own mortality. Current views deem it to be taboo and morbid to engage in the matter of death, leading to society’s negligence of what happens after our departure.

Every individual comes to a point in their lives where they become absolutely certain of their mortality. It occurs at different stages, For me this happened on 11th September 2015, the day that my younger brother passed away. I was twentyone and it was the first time I encountered death in an experience that was truly immersive instead of passively experiencing it. It was in that episode of my life where I began to acknowledge my mortality.

My memory of this time is of straining bureaucracy and paperwork, sequential procedures that are necessary to bury the dead. Upon his death, a race around London ensued to gather all that was required for him to be buried; this included collecting legal documents and transporting the body.

As a Muslim and third-generation British Pakistani, my family and I carried out my brother’s funerary service in accordance to the Islamic faith, in which the Islamic law dictates a person must be buried as soon as possible after death, usually no more than 24 hours. Municipal cemeteries in East London were left neglected, this did not represent the memory we wanted to maintain of my brother, so the funeral was moved to Gardens of Peace Muslim Cemetery. It was an uplifting environment, designed by Austin-Smith: Lord architects in 2002, a private cemetery out towards London’s greenbelt.

This dissertation is motivated by the burial crisis that faces London and cities alike, where the rise of population results in higher mortality rates and the shortage of land means cemeteries have been relocated out of the city. This raises the question can cemeteries be reimagined to be re-integrated into the city? Can architecture of the dead evolve to reflect the cultural changes in society today?

Begging the question what is the future of death in London?

I assess the problem posed by the Victorian laws that give graves perpetuity, the lack of available space for traditional burials in London that Muslims and Jewish people stand by through research and interviews. I also attempt to propose alternatives such as Alkaline Hydrolysis and how religions will need to be more accepting for eco-friendly funerals in order to minimise the current crisis.

CONTENT

PAGES

Introduction

08-15

Chapter I Ideal

16-29

Chapter II Reality

30-59

Chapter III Future

60-73

Conclusion

74-75

List of Illustrations

76-77

Bibliography

78-81

Apendix

82-85

Figure 1: Mapping of average cost of burials and cremations across the UK - Funeral Guide

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INTRODUCTION The relationship between death and architecture is one that predates to ancient times. Adolf Loos famously wrote “When we come across a mound in the wood, six feet long and three feet wide, raised in a pyramidal form by means of a spade, we become serious and something in us says: somebody lies buried here. This is architecture.”1 The grave engenders emotions of seriousness created by the construction of the mound, intentionally formed to mark a burial site, as it is the task of architecture to evoke emotions through the construction of a curated space. Adolf Loos was not alone in believing that architecture began with the burial site; historically, finding a place for the dead was as much a predecessor of town planning as designing burial sites was for architecture.

Presently, cities are entities with limited resources of land and this will only become more limited in the future. Thus, every city faces the dilemma of how to meet the demands of residents, corporations and future prospects with the limited funds and land they are in control of. An oversight that needs focus, is how to facilitate the land available to honour the dead? The way in which this question is resolved will represent the city and its residents.

Currently, the deceased are buried or cremated with the cremation rate in the UK being 78% as reported by the United Kingdom’s Cremation Society,3 surpassing traditional ground burials as the preferred method in Britain. This can be attributed to a shift in societal preferences on the freedom that is achieved through cremation in comparison to a burial that is bound to a location.

Yet, London still prefers burials over cremation and this will be explored further in this dissertation.

To investigate social preferences for laying their loved ones to rest, the UK’s Funeral Guide website compared the costs of burials and cremations.

The findings revealed that “The average cost of cremation in the U.K. is £823”, whereas “The average cost of burial in the U.K. is £1698.”4 Figure 1 Illustrates the regions in the UK and the average cost of cremation and burials. The results illustrate that London is amongst the cheapest regions for cremation and the most expensive in terms of burials in the UK.

In this dissertation I will research the lack of burial spaces in London. As cemetery experts have issued warnings over the impending burial crisis for decades that have largely been ignored. A study in 2013 by the BBC found that “Almost half of England’s cemeteries could run out of space within the next 20 years.”2. However, this crisis has already hit London as it is a city with finite availability of land in comparison to the rest of the UK. Many cemeteries within the boroughs of London have reached their capacity.

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(Heymann, 2011) Strange ways-Booth, 2013) (Progress of Cremation in the British Islands from 1885 to 2019, 2020) (UK Cremation & Burial Costs, 2020)

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Figure 2.1: Decrease of cremations in London from 1997 to 2009 – “An Audit of London Burial Provision” 2011- Dr Julie Rugg and Nicholas Pleace

Figure 2.2: Stability of cremations in London from 2010 to 2019– Data collected from ‘The Cremation Society”- By Author

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The figures incline drastically for burials within London, as the average cost is £4391, with the most expensive cemetery to be buried is at Highgate Cemetery costing £21975. Surprisingly, London is relatively cost sensitive for cremations, with the average cost being £755. “This is possibly because 63% of crematoriums in London are owned by local councils, rather than private providers.’’5 In addition, due the smaller footprint it has on the physical landscape of the city, local councils have a higher incentive for cremation opposed to burials to preserve the longevity of the cemeteries and to keep up the demands of the numbers of death, justifying it being a viable financial option for Londoners.

Despite a large number of Brits opting for cremations, the nation’s capital’s figures contradict these numbers, with more Londoners preferring burials. An extensive report by Dr Julie Rugg and Nicholas Pleace in 2011 titled “An Audit of London Burial Provision”, a report for the Greater London Authority, indicates that there is a reduced prevalence of cremations in London, Figure 2.1 and Figure 2.2. The graph illustrates a fall of 24% from 1997 to 2009 and it being stable from then on indicating “It may be the case that there was a growing preference amongst Londoners for burial.”6

The preference for burials may be explained by the vast conglomeration of different cultures and religions that exist in London compared to other areas of England. London is a city renowned for its cultural diversity and is often dubbed a “melting pot”. The Office of National Statistics (ONS) has provided information on the ethnicities across regions of England and Wales, Figure 3.1, and Figure 3.2, showing the religions across the same regions; results on the findings prove that no other region in the UK clusters a multiplicity of ethnic and religious backgrounds in a single location like London.

Figure 3.2: Areas of England and Wales by religion, Census 2011, ONS - Office of National Statistics

Figure 3.1: Areas of England and Wales by ethnicity, Census 2011, ONS - Office of National Statistics

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(UK Cremation & Burial Costs, 2020) (Cemetery Research Group, University of York, 2011)

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Figure 4: London’s Population by Religious Affiliations 2019, ONS - Office of National Statistics

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For many people in London, how their body is laid to rest is heavily influenced by their religion; according to the 2019 ‘Population by religious affiliations’ survey from the Office of National Statistics (ONS), Figure 4, London’s largest religious groups are comprised of Christianity, Islam, Hinduism and Judaism. Individuals who affiliate within these religious denominations follow different funerary rituals that dictate the method of laying their loved ones to rest.

The Londonist reports that in 2020, ‘The shifting ethnic landscape of London as these religious groups increased in number, has led to burial overtaking cremation in terms of popularity.’7 In this dissertation, I will study the ritualistic practices performed by the major religious groups in London; as a large percentage of the population isn’t religious, I will also study the funerary customs of a non-religious group called Humanist UK comprised of people who are atheist and agnostic.

The aim of this dissertation is to analyse which groups are open to sustainable solutions and how current customs could be adapted to create a more viable future for the city.

I am an architect who is interested in sustainability and the planning of cities, but I am also of Muslim faith who follows my religion’s method of honouring the dead. When London is planning on their chosen method of funerals for its future it must account for population growth, viral pandemics and a lack of burial space. As it is clear that ancient burial traditions cannot continue due to a lack of available land. The current dissertation argues that burial practices within religious groups would need to bend in favour for sustainable and pragmatic solutions to address issues facing London and cities across the world.

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(Rosehill, 2020)

In order to expand my knowledge of the topic, I have read extensive studies conducted in the field, particularly those by Dr. Julia Rugg on burial provisions in London. Rugg leads the University of York Cemetery Research Group. I will be referencing the pivotal research reports and articles that shed light on the burial crisis that currently faces the city.

I conducted an interview with Mohamed Omer, the regional lead of the National Burial Council. Like Dr. Julia Rugg, he is a chair member of the Ministry of Justice Burial and Cremation Advisory Group and a board member of Garden of Peace Cemetery.

Similar to myself, Mohammed Omer is also a Muslim, a religion that holds value in traditional burial of the dead. Nevertheless, he is forthright on pragmatic solutions on the current issues involving the funerary industry.

James Stevens Curl’s book, ‘Death and Architecture’, presents a historical insight of the Victorian era solutions to London’s overcrowded churchyard burial grounds. It was a historic period that brought the current conditions of urban garden cemeteries to the city; also ushering reformation of burial practices and laws that are still in practice today.

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Kensal Green Cemetery

Forest Park Cemetery and Crematorium

Gardens of Peace - Five Oaks site

Gardens of Peace - Elmbridge site

Figure 5: Case Studies - Site visits to cemeteries and crematorium - Photographs by Author.

14 Old Bushey Cemetery

New Bushey Cemetery

Through these readings I will explore the iconology and iconography of London’s cemeteries as the nineteenth century’s churchyards were facing a crisis that parallels the current issues in the funerary industry. I extrapolate pragmatic lessons from this era to question whether similar approaches can be made in current times. In order to analyse the current condition, I conducted primary research, surveying visits to case studies at cemeteries and crematoriums; these range from single faith groups to mixed faith groups. The burial and cremation grounds were representative of sites owned privately and others by local authorities. The case studies I visited were: • Kensal Green Cemetery – 1832 - Henry Edward Kendall, (Public Municipal cemetery) • Forest Park Cemetery and Crematorium - SDA Architects - 1995 (Private mixed-faith cemetery) • Garden of Peace – 2002- Austin-Smith: Lord Architects, (Private Muslim cemetery) • Garden of Peace – 2015- Methodic Practice, (Private Muslim cemetery) • Old Bushey Cemetery – 1954 – Lewis, Solomon, Kaye & Partners, (Private Jewish cemetery) • New Bushey Cemetery – 2017 – Waugh Thistleton Architects, (Private Jewish cemetery) Figure 5 capitulate the case studies that would be discussed in the essay.

London is comprised of many religions that are polarising by nature. Traditional monotheistic religious groups from the Abrahamic faiths (Christian, Muslim and Judaism), polytheistic groups from he Sanskrit religions (Hinduism and Buddhism) and non-religious groups (Humanist comprising of Atheists and Agnostics). Each group has specific rituals regarding final disposition but have unifying elements within their practices. The nature of the topic branches out to interdisciplinary research of philosophy and religious teachings that form rituals for the rites of passage within differing groups.

These would be referenced throughout as I examine how funerary practices could change.

The current dissertation is divided into three parts: ‘The Ideal’ will investigate how the methods of final disposition are prescribed within the major denominations in London, noting the ritualistic rites of passage and where they take place. I will question whether these groups could adapt to or struggle with finding sustainable solutions within their funerary practices. ‘The Reality’ - this section will further investigate the contributing factors which have led to the current crisis in this sector.

Finally, I will explore ‘The Future.’ This section consists of alternative choices for the funerary industry to fix the current crisis and provide a sustainable plan for the future. A sustainable attitude to death cannot be achieved without some religions becoming more flexible in their method of their funeral practices. These changes that I will be arguing for will range from conservative changes, such as alterations to legislation, whereas others would require more radical changes that embrace scientific developments in the funerary industry.

As there is increasing demand placed on cities in terms of available land for both housing and corporations. Land is increasingly becoming a scarce commodity throughout the world, with major cities with high populations being at the forefront of the crisis. Thus, it is inevitable that a change in the funerary industry has to occur to accommodate this. Architecture, together with science, can find alternatives for the current crisis in reimagining the historical vernacular of cemeteries; in turn, changing the infrastructural planning of the city.

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Jewish Cemetery Burial

CHAPTER I IDEAL When death is viewed from a strictly biological point of view, the logical and sustainable choice would call for the cremation of the deceased.

However, humans do not view death strictly from a biological viewpoint. Rather, cultural and religious values result in humans viewing death from a philosophical standpoint by attempting to attach meaning to the passing of a loved one. Therefore, sustainable methods are not always chosen.

I will reference religious scriptures as evidence for the views that are held, whilst describing the final rites during the funeral ceremonies. The locations and spaces are specific, often essential to fulfil the requirements. The sequential order of the ceremony concludes at the resting of the corpse. Each faith group has preferences of how the deceased are disposed of, by understanding its significance, we can start to understand why it is cherished.

Generally humans are prone to a philosophical school of thought. According to the German Philosopher, Arthur Schopenhauer, “the fear of death is the beginning of philosophy, and the final cause of religion.�8 A review of philosophical reasoning concerning death is important to provide a complete interpretation of the human experience of death.

The results of this dissertation will help identify which religious groups, and their funerary practices would need to evolve in order to be sustainable.

The main criteria for the requirement of change is whether or not a city, such as London, can sustain their funeral procedures.

Often the process between the declaration of death and the disposal of physical remains is decided by a human’s personal beliefs, influenced by faith and culture. Hence, the final rites becomes a ritualistic procedure. Once a person is pronounced dead, the family and friends of the deceased are left to mourn and decide the final rites. The final rites are also impacted by cultural, financial and religious backgrounds of the deceased.

This chapter provides an overview of the ideal death, as dictated by the respective religious denomination in London. Both religious and nonreligious groups have sub-groups and organisations called sects where the final rites vary. However, I will be focusing on the core practices that are shared in the larger groups. This chapter aims to provide an understanding of the preferred methods of these larger groups when it comes to the final rites of the deceased.

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(Durant, 1991)

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Figure 6: Traditional Christian Burial Committal 18

CHRISTIANITY Population in London: 3,937,000 people (44.5%)9 Origin: 30s C.E., Palestine, Middle East Founder(s): Jesus of Nazareth 10 Christianity is a diverse religion with no universal rite of passage within its sects. It branches out into Catholicism, Protestantism, Eastern Orthodox, etc. A similarity between the sects is that they view death as the end of life on Earth and the soul transcends into the afterlife. If one is expected to pass, most individuals of this religion often write a will that includes whether they would prefer burial or cremation, and the selected hymns for the funeral.

Traditionally, funerals are held at a church/chapel by the gravesite, but can also be held at a crematorium or a private funeral hall. A minister, priest or pastor conducts the funeral before the burial. A typical funeral consists of: The Gathering - The body is presented at the altar of the church in a casket. All those present are seated in the aisle as the priest opens the service.

The priest begins with readings from the Bible, Gospel of John, followed by Psalms 23.

Personal readings - The priest will talk about the person who has died. Then a close mourner would read a poem or a passage from the Bible. Following the personal readings, the congregation is given a silent moment of reflection.

The committal - This is the most solemn moment of the service. The casket is taken by the mourners to the burial site or furnace. At a burial, this is when the casket is lowered into the grave. At a cremation, the curtains are closed and the casket enters the furnace. 11 Figure 6 exmplies a traditional burial committal.

Christianity is now open to burials and cremations.

Traditionally, Christians were buried. The official position of the church changed in the mid 1900s. The facilitator for change in the permit of cremations by Christians is a result of a passage from the First Corinthians: “So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. It is sown in dishonour; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body.� 12 The notion of the spiritual body being resurrected in front of God must be strictly preserved, as the spirit or soul is an immaterial object, cremation is allowed as the spiritual body lives on whilst the physical body turns into ashes.

Commendation and farewell - The priest reads a final prayer of entrusting and commending before the body is taken for the committal.

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(Office of National Statistics: ONS, 2019) (Overview of the World’s Major Religions. Cultural Studies: Holidays Around the World, Pearline Jaikumar, 2018) (BBC - Religions - Christianity: Christian funerals, 2009) (BBC - Religions - Christianity: Christian funerals, 2009)

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Figure 7: Muslim Funeral Burial 20

ISLAM Population in London: 1,255,600 people (14.2%)13 Origin: 7th Century C.E., Arabian Peninsula, Middle East Founder(s): Prophet Mohammed14 Islam is separated into two sects, Sunni and Shia, both share the same rites of passage. Muslims believe in resurrection and life after death. When one dies it is a start of an eternal life in the afterlife called the Akhirah.

When an individual dies the burial follows as soon as possible. Everyone is entitled to the same burial rituals. The body is preferably taken to a Muslim only cemetery, where provisions for the rituals are in place. Alternatively, the body is taken to a mosque before being rested in a multi faith cemetery.

These rituals are as follows: Ghusl (washing) - The body is taken to ‘The Ghusl Room’, where the ceremonious washing takes place. The body is washed in scented water whilst prayers are read quietly, this is done in preparation for burial.

Kafan (Shrouding) - After the Ghusl has been performed, the body is shrouded in sheets of linen cloth called a Kafan. The cloth is made from plain white cotton to display modesty and humility.

Salat al-Janazah (Funeral Prayer) - This takes place either at a prayer hall in the Muslim cemetery or it could take place at open outdoor area near the gravesite. The prayer is similar to the daily prayers Muslims perform. The shrouded body is positioned towards Saudi Arabia, Macca, as the Imam, the leader of the prayer, stands behind the body and the mourners stand in rows behind the Imam. Once the prayers have been said, the body is ready for the burial.

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Burial - No coffin is used so the body is in direct contact with the earth. The deceased is lowered onto the ground, perpendicular to Mecca. When the body has been placed, everyone present will each throw three handfuls of dirt into the grave.

When this is over gravediggers will cover up the burial plot, and everyone present recites one more prayer as the funeral procession leaves. Figure 7 shows a Muslim burial.

Muslim graves are not to be decorated lavishly. The grave marker, usually tombstone, should be simple and may not be raised high.

Cremation and any other means of disposing the dead is completely prohibited. Scholars of the faith refer to the Quran in arguing against cremation, a common passage referred to is from Surah Ta-Ha: “From this very earth We created you and to the same earth We shall cause you to return, and from it we shall bring you forth to life again.”15 (Surah Ta-Ha 20:55) The belief that the body is resurrected before God, at the day of judgement, is also core to the Islamic belief system. However, unlike Christianity, the physical condition of an individual when buried is the same condition a Muslim would be resurrected and therefore to be cremated interferes with the spiritual journey after death.

(Office of National Statistics: ONS, 2019) (Overview of the World’s Major Religions. Cultural Studies: Holidays Around the World, Pearline Jaikumar, 2018) The Holy Quran, 2000, Surah Al-Baqarah 20:55)

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Figure 8: Jewish Burial Shroud 22

JUDAISM Population in London: 197,500 people (2.2%)16 Origin: 1800 B.C.E., Palestine, Middle East Founder(s): Prophet Abraham17 In Judaism, the rites of passage for the deceased are universal throughout the faith. There is a strong belief that death has a greater meaning where those who have lived a righteous life are rewarded in the Olam Ha-Ba (The Afterlife).

Preparations for burial should follow quickly as possible. The body is taken to a Jewish cemetery or the central synagogue and the following rituals are required for the rites of passage for Jews: Tahara (washing) - The body is taken to ‘The Tahara Room’, this where the ritual of washing and purifying the body takes place. The spiritual cleansing is done by pouring warm water all over the deceased, accompanied with recitals of biblical verses.

Tachrichim (Shrouding) - The Tahara is completed by shrouding the body. The shroud, called Tachrichim, is a simple cloth of white linen symbolizing purity and representing equality for all believers. Figure 8 capturis the end of the shrouding process.

Funeral Service - The body is carried to a Jewish cemetery with the funeral procession. The funeral service takes place in the cemetery or in a prayer hall. The service consists of reciting various verses or passages from the Torah directed by the Rabbi.

After the scriptures are read the hesped (eulogy) is conducted by the chief mourner.

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Burial - Judaism does not require coffins and encourages burials without the use of one. The body needs to be in contact with the soil and decompose to become part of the earth.

The body is taken to the gravesite by the mourners.

Everyone present fills the grave with earth. With the grave filled, the graveside Kaddish (Hymn of Praise to God) is recited by the Rabbi before congregation. With the Kaddish recited, the congregation returns home and the funeral is over.

The tombstone is required for a Jewish grave, the tombstones include the symbol of the Star of David or the Menorah.

Judaism forbids cremation and requires that every individual has a burial. Other methods of funerals are forbidden, Jewish scholars refer to Genesis 3:19 and Deuteronomy 21:23: “...For dust you are, and to dust you shall return.” 18 (Genesis 3:19) “You must not let his corpse remain on the stake overnight, but must bury him the same day. For an impaled body is an affront to God: you shall not defile the land that the LORD your God is giving you to possess.”19 (Deuteronomy 21:23) This refers to a command sent down in the case of an executed criminal, to make the argument that all Jewish people, despite being a criminal, are commanded by God to be buried.

(Office of National Statistics: ONS, 2019) (Overview of the World’s Major Religions. Cultural Studies: Holidays Around the World, Pearline Jaikumar, 2018) (The Jewish Publication Society, 1998, p.6) (Jamison and Brereton, 2014, Rigveda: Section 10.16)

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Figure 9: Hindu Deceased Body Before Cremated 24

HINDUISM Population in London: 456,800 people (5.2%)20 When Originated: 4000 B.C.E., Indus Valley, Indian subcontinent Founder(s): None21 In Hinduism, beliefs and practices vary widely within its sects. The topic of death has the same teachings across its sects called the Antyesti rites (Last Sacrifice). Hinduism believes in rebirth and reincarnation. Death is the natural process of a soul’s existence as it separates from one body to another.22 When a Hindu dies, the body is taken to the central temple before the procession to the cremation site.

The body is taken to a Hindu cremation ground situated on the riverbanks called a Shmashana or a crematorium. The family of the deceased undertakes the following rituals for the rites of passage: Abhisheka (Holy Bath) - The body is washed by family members at the preparation room. The body is washed with the Holy Ganges water or purified water, this helps the soul break away from its Earthly body. While the body is being washed, mantras are recited throughout the process.23 Shrouding - Once the body is sufficiently cleaned, the body is shrouded in a plain sheet made of linen.

The colour of the shroud varies but is commonly white for males and for red for females.

Funeral Procession - The body is placed on a stretcher, and it is decorated with flowers. As the procession proceeds to the cremation ground, participants chant mantras. The chief mourner leads the funeral procession in a stretcher on their shoulders with the deceased’s close relatives. Figure 9 shows the deceased before cremated.

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Cremation - Hindu cremations are carried out on open air pyres. The stretcher, with the body resting on it, is then laid on the pyre. The presiding family member sprinkles water with kusha grass to purify the cremation area. Following on, the fire is ignited with kusha grass. Throughout this period of time the pandit (priest) recites mantras from the Vedas.

When the fire is naturally extinguished, and all the fuel has been consumed the funeral procession returns home.

The ashes of the deceased are collected by the chief mourner a day after cremation. The ashes are scattered into a natural setting with flowing water, this process is called Asthi Visarjan (Immersing the Ashes).

According to the Vedas, the oldest body of religious text in Hinduism, other means of disposing of the dead, that does not include fire or heat, is forbidden. It states in the Vedas, a passage from the hymns of Rigveda: “When you will make him cooked to readiness, Jātavedas, then impel him forth to the forefathers.

When you will have made him cooked to readiness, Jātavedas, then deliver him to the forefathers.

When he will embark on the (way) leading to (the other) life, then he will lead at the will of the gods...”24 (Rigveda: Section 10.16) The use of heating the deceased is essential for cremation, it is an extension of the Hindu God of fire called Surya, who cleanses the soul, helping it transport to the next realm of existence.

(Office of National Statistics: ONS, 2019) (Overview of the World’s Major Religions. Cultural Studies: Holidays Around the World, Pearline Jaikumar, 2018) (Jamison and Brereton, 2014, Rigveda: Section 10.16) (Devi, 2018) (Jamison and Brereton, 2014, Rigveda: Section 10.16)

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Figure 10: Humanist Funeral Ceremony 26

HUMANIST Population in London: 2,604,600 people (29.4%)25 Origin: 1589 C.E. (Organisation arose in the Nineteenth century C.E.), England, Europe26 Founder(s): None Since Humanism is a non-theistic group that does not believe in the afterlife with no elements of supernatural or deities. Humanists typically believe that death is annihilation, a state of non-existence, therefore don’t have rites of passage rituals.

However, when a Humanist dies a ceremony is done to commemorate the deceased.

When one passes, the family of the deceased contacts a funeral director that will recommend an accredited celebrant by the Humanist UK organisation. The Celebrant is a person who leads the funerary services and helps with the arrangements for the ceremony.

Each ceremony aims to be uniquely orchestrated.

There are no rules about what must be included, or in what order. However, many choose to follow the format of traditional funerals. The service is commonly held at a chapel by the grave site, a crematorium or private funeral hall.27 The funeral services follow in this order: Words of welcome - The body is usually prepared prior and is placed in a casket at the forefront of the ceremony. Mourners are greeted into the funeral and gather to face the casket. The celebrant beginnings the ceremony with thoughts on life and death from a non-religious perspective.

Readings of poetry - Following the main tribute, readings of poetry or prose of great meaning are read out. After this, a few moments of reflection are done in silence.

The Committal - The body is taken to the burial plot and lowered into the ground. If the body is cremated, the furnace doors are closed. This is the most emotionally challenging part for mourners and is normally coupled with a few moments of silence.

There are some closing words of thanks and the funeral is drawn to a close.28 Figure 10 shows an example of a Humanist funeral ceremony.

Humanists focus on individuality rather than the collectivism observed in religion. A Humanist does not have preferences for any particular method of disposal, with the covenant being that respect is paid to the life of the deceased. Funeral ceremonies are left to the individual to be held wherever they choose.

The Tribute - The tribute is read out by the celebrant, it includes special stories of the life and personality of the person who has died. The tribute is based on the information that was given to the Celebrant.

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(Office of National Statistics: ONS, 2019) (Copson and Grayling, 2015, P.1-3) (Ceremony ideas and inspiration, 2019) (Ceremony ideas and inspiration, 2019)

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Figure 11: Disposition Preferences within the Faith Groups - By Author

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From my research, it is clear that there is room from leniency within some religious groups, Christianity has adopted cremation as an acceptable alternative to traditional burials, and this has now become a norm. The concept of a burial is a significant core belief for many other religions such as Islam and Judaism, these religions reject the idea of cremation with little to no room for change. Figure 11 illustrates these preferences within the faith groups.

This analysis is supported by the extensive research report of Dr Julie Rugg and Nicholas Pleace in 2011, titled “An Audit of London Burial Provision”.

It is a report for the Greater London Authority, that estimates the proportion of people opting for cremation from different religious groups, results follow; “27% of people across all Christian denominations collectively opted for burial, while 73% opted for cremation. An estimated 99% of Muslims and 96% of Jews opted for burial. Hindus had a strong preference for cremation, with 90% respectively taking that option. The average across all other faiths was that 68% opted for burial, as did 50% cent of people with no religion.” 29 Providing evidence that 99% of Muslims and 96% of Jewish people choose burial. These two faiths comprise of approximately 1.45 million people in London , a substantially large number of the population opting for burial provisions. This is especially problematic when calculating the average amount of death within these groups; the death rate is approx. 0.5%30 per year, London’s current population of Jews and Muslims would equate to 7250 burial plots per year.

The Abrahamic faiths (Christianity, Islam and Judaism) have commonalties in their traditions, where the preference according to the scriptures are all in favour for burials. This agreeable method stems from the belief that the dead would be resurrected on the day of judgement, together with the shared belief on the passage from Genesis 3:19 “...for dust you are, and to dust you shall return.” However, contemporary Christians adopted cremation and it has surpassed burials as the preferable means of disposing the dead, with 73% opting for cremation. If Christianity can evolve their burial methods, shifting in favour for cremation, why can’t Islam and Judaism do the same?

The analysis of funeral traditions was indicative of how susceptible some religious groups are to adaptation over time. Funerary rituals have evolved over time to better suit the climate, laws and other conditions based on surrounding context. For example, In Islam and Judaism, it is prescribed to be buried as quick as possible following a death. In the Middle East, where these religions originated from, the climate is extremely hot and it is understandable to avoid exposed decaying corpses for too long, these were practical solutions at the time and therefore not completely based on religion.

These religions where established thousands of years ago when the planet was largely uninhabited; Judaism is approximately 3,820 years old and Islam is approximately 2,72031 years old. The population of the world did not exceed 210 million people, now it is 7.5 Billion. In ancient times it is understandable for everyone to be buried because the concern for land usages was not an issue.

Despite being insusceptible to change throughout centuries, the religious practices of burials have to be replaced with different disposal methods.

29 30

(Cemetery Research Group, University of York, 2011) (Omer, 2020)

31

(Overview of the World’s Major Religions. Cultural Studies: Holidays Around the World, Pearline Jaikumar, 2018)

29

Figure 12: Current capacity status of burials in the London – by Dr Julie Rugg and Nicholas Pleace 2011

30

CHAPTER II REALITY The ideals of religious practices are not always a truthful representation of reality. Ordinarily, steps are taken prior to the rites of passage. In the United Kingdom, documents are required to obtain the body for the funeral. These documents are required by law to correctly register the death. Therefore, precede the religious customs of the rites of passage in the United Kingdom.

The ideals of death painted by faith customs only comes to realisation if one was fortunate in having particular circumstances favouring a quick release of the body. This is an example of how the realities of death do not always equate to the ideals.

Whilst religious teachings primarily focused on the existential concerns for death, it neglects the reality and its physical impact to its surroundings.

It is clear that reformation of cemetery traditions is needed. However, London is not estranged to evolving its burial strategies, the Victorian era saw drastic changes to the planning of the city to provide burial space for the growing population.

This era brought forth urban garden cemeteries that are still a part of the city’s infrastructure. I will reference James Stevens Curl’s book, ‘Death and Architecture’, to analyse this era and question whether we should be more like the Victorians and take radical measures to address this crisis?

This chapter will investigate the realities of cemeteries by looking into the particulars of the provisions currently available in London. I will do this by primarily referencing the research reports and interviews of Dr Julie Rugg. This will give an overview of the amount of space available whilst expressing the challenges that the funeral industry is dealing with this issue of land scarcity.

Having established in the previous chapter that particular religions, Islam and Judaism, are strictly bound to the traditional means of burial, it is likely that they face tough obstacles in continuing their funeral practices. In this chapter I will follow up on how these religious groups are keeping up with the demands whilst there is a shortage of space.

There is a big discrepancy where public cemeteries, owned by the local authorities, are becoming abandoned and privately owned cemeteries are highly active. To examine this phenomenon, I set out to visit cemeteries and crematoriums belonging to the private and public sector to note the contributing factors that led to this.

31

Figure 13: Population growth of London boroughs from 1939 to 2015 - Greater London Authority (GLA) Intelligence 2015

32

London’s capacity for burial space has been stretched for decades; the issue of the lack of burial space is ingrained into the fraudulent burial system. As in January 1997, research by Halcrow Fox on behalf of the London Planning Advisory Committee (LPAC), titled ‘Burial Space Needs in London’ estimated that inner London had nine years worth of land that could be used for burial. In outer London this land was unevenly distributed; six boroughs would run out of space before 2016, but some boroughs had sufficient burial space for the next hundred years.32 Although it is almost a quarter of a century since the report was issued to London authorities, the same need for space in cemeteries has remained. This is evidence that not enough change has been carried out in regards to burial spaces.

Figure 12 illustrates the significant scarcity of burial lands across London. However, this crisis is made apparent when the data is compared to London’s population growth. In 2015 Greater London Authority (GLA) Intelligence analysed the population growth of London boroughs from 1939 to 2015, Figure 13. The findings suggest that large increases in population and urbanisation is occurring within the outer London boroughs, whilst population density in inner London is decreasing.34 The continuation of the same burial strategies in these outer boroughs would mean that further land needs to be exhausted, but Figure 12 clearly illustrates that this is not possible.

Since the mid-1990s additional land was released to supply burial space for Londoners. This is stated in a report titled ‘An Audit of London Burial Provision’, by Dr Julie Rugg and Nicholas Pleace in 2011. It reads: “supply has been for the most part underpinned by the creation of graves in areas of cemeteries where burials were not originally anticipated.”33 This strategy is clearly not sustainable as burial land is increasingly limited within London.

In this report the assessment of provisions for space in all boroughs in London found that a number of boroughs have no space for burials at all. Others are reliant on creating additional space within the cemetery or have a limited number of new graves, and some have sufficient space for the next twenty years or more. Compared to the 1997 research, burial provisions remain equally uneven across boroughs. Figure 12 illustrates the current capacity status of burials in the London boroughs. The illustration maps 22 out of 32 boroughs are either full or at critical capacity or are problematic, leaving 10 out of 32 boroughs with adequate or sustainable capacities for burials.

32 33 34

(Fox, 1997) (Cemetery Research Group, University of York, 2011) (GLA Intelligence, 2015)

33

Figure 14: Contemporary methodology of burial and cremation in the UK. By Author

34

Despite the overwhelming evidence proving that new burials cannot be sustained, large groups of London’s population, including particular faith groups for whom burial is a religious requirement, do not wish to consider alternative means of disposal. To address these growing issues the London Authorities Act 2007 granted London Burial Authorities permits to reclaim and reuse graves.

“Burial authorities in London may reclaim a grave and then use the remaining space in it, where the rights of interment have not been exercised for 75 years or more and notice has been published.”35 This has been an initiative of the burial experts for a number of years prior, to enable the continuing service of burials in London. Figure 14 shows the current options for disposal in London; however, no London borough has adopted these powers of grave reuse.

Purchasing a common grave in a municipal cemetery, it gives you the exclusive right of burial for a maximum of 100 years, it is not a purchase of land. Once the exclusive rights are ended, graves can be reused. This has led to many Jewish and Muslim people not using common graves, as they forbid the reuse of graves due to their religious rites of passage. Thus, using privately owned cemeteries.

Furthermore, in the 1995 book “Reusing Old Graves”, written by Douglas J. Davies and Alastair Shaw, researchers exploring attitudes towards reusing graves asked people from different denominations about the nature of funerary arrangements for their deceased relatives36. The findings show that boroughs with larger populations of Jewish and Muslim people are likely to face increased pressures for burial space. In addition to requiring burials, these faiths tend to have one interment per grave and would not support the idea of reusing graves.37 Due to this resistance against grave re-use and an increase in demand for permanent graves, burial land has become highly valued within these religious demographics.

35 36 37

(Fairbairn, C., 2017) (Davies and Shaw, 1995) (Cemetery Research Group, University of York, 2011)

35

Figure 15: Private Cemeteries owned by Jewish and Muslim denominations and Private mix-faith cemeteries and crematoriums– by Author

36

Furthermore, the reluctance shown by councils of London boroughs in gaining grave re-use permits creates problems for others in different denominations who wish to be buried. This has led to measures where additional land was acquired by other faiths and organisations to accommodate the preferences for Londoners. Figure 15 maps the location of privately owned cemeteries by the Jewish and Muslim denominations. Additionally, the map points out the location of mix-faith private cemeteries and crematoriums. It reveals growth of private cemeteries at outer boroughs of London.

As noted above with Figure 12 and Figure 13, these measures by the private sector cannot continue for too long. In a 2015 interview with The Guardian, Dr Julie Rugg says “..of a not-too-distant future where vast, private cemeteries on the outskirts of cities accommodate graves rented out for short-term occupancy.”38 Due to the short supply of space, it would be inevitable for the private cemetery providers to resort to alternative measures, like grave reuse and exhumation, to keep up with the growing demands.

38

(De Sousa, 2020)

To analyse the constraints faced in Muslim and Jewish cemeteries I visited a number of their sites.

Including private cemeteries and crematoriums that serve all denominations. I also compared these findings with the following case studies: • Garden of Peace Cemetery – 2002 - 57 Elmbridge Road, Hainault, Ilford IG6 3SW (Muslim) • Garden of Peace Cemetery – 2015- 1 Five Oaks Lane, Chigwell, IG7 4QP (Muslim) • Old Bushey Cemetery – 1954 – Little Bushey Ln, Bushey, WD23 3FP (Jewish) • New Bushey Cemetery – 2017 – Little Bushey Ln, Bushey, WD23 3FF (Jewish) • Forest Park Cemetery and Crematorium - 1995 – Forest Road, Hainault, IG6 3HP (mix-faith)

37

Figure 16.1:Garden of Peace Cemetery Elmbridge – 2002Austin-Smith: Lord Architects – Pictures by Author - 13th September 2020

38

39

Figure 16.2: Garden of Peace Cemetery Five Oaks – 2015Methodic Practice – Pictures by Author 13th September 2020

40

41

Figure 17.1: Old Bushey Cemetery – 1954 – Lewis, Solomon, Kaye & Partners Pictures by Author 12th March 2020

42

43

Figure 17.2: New Bushey Cemetery – 2017 – Waugh Thistleton Architects – Pictures by Author 12th March 2020

44

45

Figure 18: Forest Park Cemetery and Crematorium – 1995 – SDA Architects Pictures by Author 13th September 2020

46

47

Figure 16.1: Garden of Peace Cemetery Elmbridge – 2002Austin-Smith: Lord Architects – Pictures by Author - 13th September 2020

48

My findings support this prior research. Private cemeteries are moving further away from cities and this trend is likely to continue with land becoming more difficult to obtain and reserve for burial sites.

Gardens of Peace Cemetery, founded in 2002 at Elmbridge Road, Hainault acquired a new site in 2015 at Five Oaks Lane, Chigwell, Figure 16.1 and Figure 16.2. The old Bushey Cemetery, founded in 1954, as a result of subsequently expanding to adjacent lands, led to establishing the New Bushey Cemetery in 2017 Figure 17.1 and Figure 17.2.

The stringent measures to maintain burial customs means that both single-faith and multi-faith cemeteries are not taking up additional strategies to tackle the issue and are more focused on acquiring more land. London is an expensive location for these companies to acquire land, yet both people and companies are prepared to pay a premium for these services, leading to the current crisis. For example, Forest Park Cemetery and Crematorium are seeing an increase of demand for spaces, Figure 18.

49

Figure 19: A Cross-Section of Churchyard during the Mid-Nineteenth Century - James J. Curl, Death and Architecture, Page 287

50

In James J. Curl’s Book, Death and Architecture, two chapters are dedicated to the development of cemeteries in Great Britain in the nineteenth century and the Garden Cemetery movement.

As the mid-nineteenth century was at a point of change, there were growing concerns over hygiene and sanitary conditions of London’s burial grounds.

England was a country predominantly built on Christian values, where the rich were buried in churches. This then created a demand for the poor to also be buried within the church grounds.

Christian cults encouraged this because they believed that martyrs and powerful people deserved this right, eventually leading to overcrowded churchyards. Famous writer, John Evelyn, quoted in James J. Curl’s Book, describes the condition of the churchyards being congested with dead bodies “one above the other, to the very top of the walls, and some above the walls’’39, the church itself appeared to be built upon graves.

(Figure 19).

John Claudius Loudon was an industrious influence on the British garden cemetery movement. The garden cemetery movement was a pioneering movement that became popular due to its provoking solutions to the overcrowded and unsanitary cemeteries in urban areas, the movement was the solution for the burial crisis of its time. In Loudon’s ‘Design for Laying Out and Planting a Cemetery on Hilly Ground’ (Figure 20), he applied green paths between burial plots to ease access to each grave and proposed orderly paths with trees planted around the perimeter. This allowed as much light and air to get on the surface.

Burial grounds in London were facing crisis. The need to alleviate overcrowded London’s parish burial grounds was of high concern when it was realized that the population of London “increased by a fifth in the 1820’s, and that the average number of new burials was two hundred per acre,”40 - the horrendous conditions could not have continued.

Figure 20: Loudon’s ‘Design for Laying Out and Planting a Cemetery on Hilly Ground’. - James J. Curl, Death and Architecture, Page 257

39 40

(Curl, J., 2002. Death And Architecture, Pg. 135) (Curl, J., 1983. John Claudius Loudon and the Garden Cemetery Movement, Pg.141)

51

Figure 20: Map of London’s 1832-1841 cemeteries expansion outside the city of London with seven large cemeteries, nicknamed ‘the magnificent seven’ - By Author

52

The growing population and unsanitary conditions of burial grounds in London became a cause for concern. Organisations and notable figures called for the expansion of burial sites, stating that large cemeteries in the greater London area were the best mode of interment for the metropolis.

Loudon wrote to the Morning Advertiser of 14th May 1830 to set out his ideas on the subject. He advocated several burial grounds, equidistant from each other, and at a constant radius from the centre of the metropolis41. In 1832-1847 authorities saw approval of these cemeteries, Figure 20, aiming to address the issues of its overcrowded churchyards.

Kensal Green cemetery was the first of the seven cemeteries, opened in 1832, it is the largest and oldest public cemetery in London42. Henry Edward Kendall, architect, designed the cemetery grounds in the garden cemetery style, Figure 21. To those in the nineteenth century, the planning of the ‘magnificent seven’ provided “’The burial-places for the metropolis’, Loudon wrote, ‘ought to be made sufficiently large to serve at the same time as breathing-places.”43 There was a clear ambition to place large cemeteries outside of the inner city to adequately serve London at the time and future generations.

The cemeteries were highly celebrated, nicknamed ‘the magnificent seven’, thought to be the permanent burial grounds for the metropolis.

The seven cemeteries consisted of Kensal Green Cemetery (1833), West Norwood Cemetery (1837), Highgate Cemetery (1839), Abney Park cemetery (1840), Brompton cemetery (1840), Nunhead cemetery (1840) and Tower Hamlets cemetery (1841).

41 42 43

Curl, J., 1983. John Claudius Loudon and the Garden Cemetery Movement, Pg.141) (The magnificent cemeteries of London, 2019) (Curl, J., 2002. Death And Architecture, Pg. 212)

53

Figure 21: Watercolour, showing a prospect of Kensal Green Cemetery, dating from 1832 - James J. Curl, Death and Architecture, Page 219

54

The objective to change the negative perception of the burial grounds away from the cramped churchyards to large-scale picturesque gardens was achieved. This is due to a strong incentive behind the movement in turning cemeteries into public gardens, “Loudon was confident that, if his ideas were implemented, all cemeteries would be as healthy as gardens or pleasure-grounds, and indeed would form the most interesting of all places for ‘contemplative recreation’44. When imagining the future, it was for Londoners to spend their recreational time in these cemeteries as public gardens.

James J. Curl agrees with this idea of turning cemeteries into public gardens in his book, stating that “Loudon was practical about cemeteries, for he wrote that ‘the greater the number of present cemeteries, the greater number of future public gardens.’ All cemeteries, once filled, should be gardens, but all gravestones and all architectural or sculptural monuments should be retained and kept in repair at public expense.”45 The foresight in considering the lifespan of cemeteries as a tenure that comes to an end and becoming public gardens comes at a cost in retaining all the graves.

44 45

(Curl, J., 2002. Death And Architecture, Pg. 253) (Curl, J., 2002. Death And Architecture, Pg. 253)

Kensal Green Cemetery 188 years later, once one of the Magnificent Seven, has been left to fend for itself with it being largely abandoned in 2020.

Figure 22. The realisation of Loudon’s statement where all gravestones and sculptures are to be retained became a reality, but the subsidies are not coming out of the public’s expense. Cemeteries make earnings from burials, upon reaching grave capacity the income came to an end, resulting in the cemetery to be left stranded. Kensal Green Cemetery is not alone - the present condition of all municipal cemeteries across London are similar. This is all underpinned by one principal reasoning, Victorian law deemed all burials to be ‘in perpetuity’.

55

Figure 22: Kensal Green Cemetery- 1832 - Henry Edward Kendall Architect - Photographs by Author 18th September 2020

56

The idea of graves remaining untarnished was a direct response to churchyards cramming and reusing graves to maintain service, as seen in Figure 19. Dr Julie Rugg states in a 2016 journal, Respecting corpses: The ethics of grave re-use, “… the re-use of churchyard graves is long-established, legally permitted under Church law and was routinely performed.”46 Despite it being deemed lawful by religious teachings, people wanted to restrain away from it because of their unsanitary conditions.

There was a withdrawal from Churchyards, where burial spaces are consecrated areas owned by the Church of England and governed by ecclesiastic law, to unconsecrated burial grounds in municipal cemeteries, governed by local authorities. This brought legislative changes in a burial act in 1857 to unconsecrated burial spaces in municipal cemeteries where it became illegal to interfere with human remains. Hereby, the ideals of ‘perpetuity graves’ became popularised from this era onwards.

This is the largest reason why London’s provisions are still struggling to keep up with demands, “In the UK we are in an acute crisis, largely because of our burial law,”47 Dr Julie Rugg says at an interview with The Guardian Newspaper in 2015. The burial law referring to was ‘The Burial Act 1857’. Section 25 of the Burial Act 1857 states: “Bodies not to be removed from Burial Grounds, save under Faculty, without Licence of Secretary of State.”48 The act makes it a legal offence to remove buried human remains without a licence from the Secretary of State. However, London Burial Authorities provide permits for the reuse of graves, but no local authorities used these powers. This has left the burial industry burdened with the burial act enacted in the Victorian era still being enforced today.

46 47 48

(Rugg and Holland, 2016) (De Sousa, 2015) (Burial Act 1857)

57

Figure 22: Kensal Green Cemetery- 1832 - Henry Edward Kendall Architect - Photographs by Author 18th September 2020

58

In summary, London’s provisions are still struggling to keep up with demands for burials. Drastic measures of grave reuse can be exercised after the exclusive rights of interment has come to an end, which is usually 75 years depending on the local authority. However, the strategies in place are veiled behind complicated burial laws. There is an underlining incentive for local authorities to advocate cremations where laws are less complex, but they struggle in compromising with religious groups.

As there is a high population of Islamic and Jewish faiths in London - where burial is the only option and a preference for single interment per grave - it is difficult to implement the reuse strategy.

Additionally, a preference to be buried next to someone of the same faith is facilitating growth of single faith cemeteries in the private sector.

Alongside limited space in municipal cemeteries, private cemetery providers are beginning to grow so they can serve all irrespective of denomination.

Furthering complications with burial laws that are not complied equally by both private and public sectors. The main issue is that no clear actions have been devised to resolve a lack of available burial space and with current trends, the private sector will exhaust all available burial spaces in cities very soon.

49

(De Sousa, 2015)

The notion of graves remaining in perpetuity, a staple of Islam and Judaism, cannot be achieved in major cities. Yet, where there are individuals who can afford such a service, the private sector can provide a service. Dr Julie Rugg says in her 2015 interview with the Guardian, “Location and long tenure could become the privilege of a wealthy urban elite, while those unable to meet the rates find their mortal remains separated from those of their families, or relocated to less desirable locations – for as long as someone can pay the rent.”49 Suggesting that cemetery land owners may be incentivise to provide an exclusive right of burial and charge additional fees for maintenance and services rather than the current burial system.

Drawing similarities to trends observed in the Victorian era which created change in response to unsanitary conditions that were present at the time.

Including the establishment of the Magnificent Seven and new legislative laws, so that graves are in perpetuity for unconsecrated burial lands in municipal cemeteries which has led to the downfall of the entire system of burials and the abandonment of cemeteries across the public sector.

We have turned full circle - we cannot build large cemeteries outside the border of the city as was done in the 19th century; feasible access to land is under constant threat of running out.

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Figure 23.1: Waterloo Necropolis Station – 1854

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CHAPTER III FUTURE In this chapter I will investigate solutions for the future of London. I will first investigate the dire situation London is in, and then argue that we need to follow Victorian . I will be analysing a wide range of solutions from moderate methods, like advocating for legislative changes, to extreme approaches, like alternative means of disposal. I focus on practical proposals that aim at reducing land uptake due to burials.

In addition to the ‘Magnificent Seven’, the city saw the development of the Necropolis Railway in 1854, with a designated station at London Waterloo, Figure 23.1. The Necropolis Railway aimed to rapidly take mourners from London to Brookwood Cemetery in Surrey, nicknamed London Necropolis, Figure 23.2. It was the largest cemetery in the world that was planned to be big enough to accommodate all burials for centuries.

Modern architecture has not been able to resolve the complications discussed. I fear that death is not a conversation that religious groups which prefer burial are willing to engage in; thus resulting in a crisis similar to that of the Victorian era. It was only until “the disgusting conditions of churchyards”50 became unbearable, that in the nineteenth century “remarkable change”51 was seen. During this period of desperation London saw advancements in medicine, industrial innovations and changes to perceptions of depositioning - all of which aided in the realisation of provocative solutions that London holds dear today.

The Victorian era also conceived the establishment of Woking Crematorium; the first crematorium in the United Kingdom, Figure 24. The crematorium was founded by Sir Henry Thompson who also founded the Cremation Society of England in 1874.

He advocated for cremation as a precaution against the spread of diseases among the population.

Figure 23.2: Map of London Necropolis Railway Line

to Bookwood Cemetery - 1854

50 51

(Curl, J., 2002. Death And Architecture, Pg. 206-207) (Curl, J., 2002. Death And Architecture, Pg. 206-207)

Figure 24:The cremator at Woking Crematorium in

the 1870s, before the chapel and buildings were constructed

61

Figure 1.2 London’s population 1971 - 2036 10,500,000 10,000,000 9,500,000 9,000,000 8,500,000 8,000,000 ONS mid-year estimates

7,500,000

GLA estimates

7,000,000 6,500,000 1971

1976

1981

1986

1991

1996

2001

2006

2011

2016

2021

2026

2031

2036

Source: Office for National Statistics mid-year estimates to 2001, GLA estimates 2002 to 2036

Figure 25: London’s Population is projected to increase - GLA Intelligence, 2015

62

All these approaches took onboard modern developments of innovation in their solutions.

The Necropolis Railway embraced London’s underground trains that were new at the time and Woking Crematorium was the first modern crematorium in the country. The extreme conditions of churchyards saw equally extreme pragmatic approaches to resolve this issue. London now needs to see a period of reform, as the city is rapidly heading towards seeing realities where compromises cannot be made.

The increase of London’s population during the Victorian era was a major factor contributing to the evolution of burial customs. Similarly, over the past decades, there have been a steady incline of population growth in London, largely due to influxes of migration from other regions and immigration - a trend that is likely to continue.

Figure 25 illustrates the expected growth according to the Greater London Authority (GLA) Intelligence in 2015. In addition, according to the World Health Organisation (WHO), “Life expectancy and healthy life expectancy (HALE) have both increased by over 8% globally between 2000 and 2016,”52 a figure given across all developed nations, Figure 26. There will be a greater need for provisions in the funeral industry in the future.

Figure 26: Gains in life expectancy and healthy life expectancy between 2000 and 2016, by country income group, WHO statistics 2020 P. 02 52

The issues surrounding this matter dangerously overlap with funerary traditions of the major religions. Religious traditions are sacred and should be cherished, but the overwhelming truth is that religious traditions must adapt and establish alternative methods of disposal to address these issues. Religious traditions are formed based on the vastly different climate and environment conditions during the ancient times of its conception. Figure 27 shows a table of the preferred methods of dispositions for London denominations, noting the likeness of adopting alternative measures.

Figure 27: Preferences of depositioning the deceased – by Author

World Health Organisation, 2020, World Health Statistics 2020. Monitoring Health For The SDGs, P. vii

63

Figure 28: Mohammed Omar - National Burial Council and a board member of the Ministry of Justice Burial and Cremation Advisory Group and Board Member of the Gardens of Peace Cemetery

64

As mentioned in the first chapter, the Abrahamic religious groups’ opinions on cremation sets a precedent for the views on alternative means of burials. Christians, Muslims and Jewish people share commonalities with the reasoning why they prefer burials. However, Christians have reformed to accept cremation and are likely to adapt to other means. Humanists do not have a preference for any particular method and accept all methods.

Hindus have a preference for cremation but are overall likely to adapt to approaches that include heating the body. Jewish and Muslims have strong preferences for burial and will be facing tougher future realities.

As the Jewish and Muslim denominations are constantly at the burning end of this dissertation, I interviewed Mohamed Omar, a board member of the Gardens of Peace Cemetery (visited above), and believer of the Muslim faith. Mohamed Omar is also a chair member of the National Burial Council and a board member of the Ministry of Justice Burial and Cremation Advisory Group, Figure 28, The questions - asked for those within the faith and for private cemetery providers - primarily focus on provisions for land, interment regulations and future sustainability practices. Some responses regarding future practices may be extended to those of the Jewish faith, as they share similar beliefs.

“I cannot speak on behalf of other faiths like Judaism, but we share core values on the traditional means of burial.”

“In an Islamic perspective, there is a dispensation where you can bury one person at different depths in the same burial plot if there is a shortage of land, not many people know this. In Islam, you can also bury at the same depth with the condition that the body is fully decomposed.

The government does not allow to bury at the same depth for a minimum of 75 years, that’s the law of the land. We, in the Ministry of Justice Burial and Cremation Advisory Group, have been fighting for the past few years to reduce that to 50 years. There is a strong incentive for us to do that, so the land is used quicker.”53

I understand that this solution would be difficult to implement; whenever societal views are challenged, there tends to be major resistance. A moderate approach that may be more accepted in society that I advocate for is legislative change.

Permits for grave reuse must be obtained by municipal cemeteries but currently no boroughs have requested to use these powers. However, the ideals of perpetuity graves in religious traditions juxtaposes with grave re-use, particularly in Islam and Judaism. I questioned Mohammed Omar if burial practices in these religious groups can be changed to permit the reuse of graves. Mohammed Omar answers: Mohammed Omar states there are conditions 53

(Omer, 2020)

65

66

Natural Woodland Burial - Resomation Ltd

where the religious law allows for reuse of graves in situations of land scarcity, so it is permitted. He and I both agreed that there should be greater awareness of grave reuse in the religion. During the interview, desperation was a prevalent theme in our discussion - the period for reformation in this legislation needs to happen now. He proposes that the period for the exclusive right of burial should be reduced from 75 to 50 years in order to increase the yield of the land.

The provisions of Gardens of Peace Cemetery do not allocate enough space for a single interment of all Muslims in London. They currently provide an interment period of 50 years, after which provisions for grave reuse and cramming will begin.

I questioned him further on the unsustainable vernacular of cemeteries, and in a situation where current conditions stay the same, what are the green alternatives in single faith cemeteries? He answers: “In terms of architecture the way cemeteries should go forward, they should design to be more appealing, so when people go there, you feel calm.

That is the reason the ambiance and landscape is important. It goes towards this concept of in Islam, we believe in respecting the environment, so we should advocate for natural burials. Natural burials are what we consider to be the type of burials that would align with the Islamic and Abrahamic teachings.

remains, the future cemeteries for those in the Abrahamic faiths would be natural woodland burials, an approach that can be embraced by all. A woodland burial involves a corpse, or ashes, being laid to ground in a biodegradable shroud or casket.

It allows the body to be decomposed to become fertilisers for trees. This is a method that has existed in the UK since 1993.55 I am not arguing in favour for cremation, as cremation also leaves a negative footprint on the environment. However, I concede that crematoriums’ requirements for land usage are significantly lower than cemeteries’. Cemetery providers and authorities should learn from this convention and provide accessible solutions that are pragmatic.

The extreme approach is to establish alternative means to replace burials and cremation that reduces the carbon footprint of corpse disposal.

Alkaline Hydrolysis, alternatively known as green cremation or recomposition, is a method of compositing human remains. Although the two approaches for the future of London’s dead are radical, I insist that these solutions are pragmatic and are actual methods that can easily be implemented.

The shift as we move forward should be for Woodland burials, which is something Islam would strongly encourage. In Islam we believe in respecting every living being because it has been created to worship the almighty God, so that we believe that every tree, while its still alive, glorifies God.”54

He predicts, if the continuation of current strategies 54 55

(Omer, 2020) (Natural Burial & Green Funerals - Funeral Guide, 2019)

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Figure 29: Image of Alkaline Hydrolysis machine - Resomation Ltd

ALKALINE HYDROLYSIS Religious Denomination: Christians, Humanist and Hindus.

Alkaline hydrolysis is environmentally friendly to conventional cremation, it is the Green option.

A body can be shrouded or be placed in a coffin made from biodegradable materials and then carefully positioned into the chamber. The alkaline solution is heated to 152C (306F), but because the digester is pressurised it does not boil. Figure 29, captures the Alkaline Hydrolysis machine.

The alkaline hydrolysis machine takes 2-3 hours.

The dissolved tissue is a waste by-product and is disposed of, leaving the bones behind. These are put through a machine called a cremulator, which pulverises them into a powder just like ashes. The remains can be collected and placed into an urn and returned to the family.56 Figure 30 illustrates the process in a diagram.

The Alkaline hydrolysis machine is a rectangular steel box manufactured in the UK by a company called Resomation Ltd. Although manufactured in the UK it is not passed law to regulate it as a viable means of disposal. However, it has been legal in the USA since 2007.

56

(Kremer, 2017)

Figure 30: Alkaline Hydrolysis Process Diagram - BBC

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Figure 33: The Vessel Containing The Decomposition System - Olson Kundig Architects

COMPOST - RECOMPOSE Religious Denomination: Christians, Humanist, Muslims, Jews and Hindus.

Recompose is a corporation that uses a method of composting human remains into soil. This process replicates a system that farmers in agricultural institutions have been practicing for decades, called livestock mortality composting, Figure 31. Mortality compositing is when an animal, high in nitrogen, is covered with compositing material that is high in carbon. It is an aerobic process, only requiring oxygen and moisture. After nine-months, all that remains is a nutrient-rich compost. The flesh and bones are decomposed entirely. 57

Figure 32 , illustrates the process in a diagram.

Figure 33, Inside a vessel contains the decomposition system where bodies and woodchips undergo accelerated natural decomposition, or composting, and transformed into soil.

Recompose is a start-up corporation founded in 2017, at Seattle, USA. Due to worldwide attraction and public endorsement, it got signed into law 2019 in Washington D.C. being recognised as an official method of disposal.

The process is powered by Natural Organic Reduction (NOR), these are microbes that occur naturally in bodies once dead. After wrapping a deceased in a shroud, the body is laid in a cradle surrounded by wood chips, alfalfa, and straw. The cradle is placed into a Recompose vessel and covered with more plant material which remains in the vessel for 30 days. This begins the gentle transformation from human to soil, Microbes break everything down on the molecular level, resulting in the formation of a nutrient‑dense soil.

Each body creates 97 cubic metre of soil amendment, which is removed from the vessel and allowed to cure. Once completed, the remains can be used to enrich conservation land, forests, or gardens.58

Figure 32: Recompose Process diagram. - Olson

Kundig Architects

Figure 31: Livestock Mortality Composting diagram – University of Minnesota 57 58

(Kremer, 2017) (K.Spade, 2016)

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Alkaline Hydrolysis Viewing room from a Funeral House - Resomation Ltd

Both the extreme and moderate approaches are sustainable means for the internment of Londoners. I would argue all of the above methods of depositioning and legislative changes should be put forward into practice, it would ensure more sustainable options in contrast to the destructive methods currently in use.

The moderate method of making the reuse of graves mandatory across all municipal cemeteries and to reduce the exclusive rights of burial licence from 75 years to 50 years. The combination of these two methods would reactivate dead public cemeteries. The existing provisions of cemeteries in London does provide enough space for burials in perpetuity if grave use is correctly implemented, there is no need for additional burial spaces. Dr Julie Rugg mentions in a 2015 interview with the Guardian news, “We have cemeteries of over 100 acres in London, but the way we use the space is not sustainable.”59Cemetery professionals across the board would advocate for these provisions.

This would alleviate demands in the private sector and would see a rebirth of the Victorian garden cemeteries in London.

Recompositing is a method that builds upon the same notion of natural woodland burials.

The method mimics the process that happens in livestock farming, it happens in nature naturally over the span of months but with Recompose it happens under controlled settings to accelerate the rate of decomposition. The greatest advantage about this method is that it provides a sustainable method to those in the Abrahamic faith who would otherwise oppose all other alternatives.

The extreme methods of Alkaline Hydrolysis and Recompose are alternative facilities that embrace the advancement science in our burial methods.

Just like cremation and crematorium these two methods follow the same vernacular. A 2017 BBC article titled ‘Dissolving the Dead’ collected research data to illustrate the environmental and cost benefits to Alkaline Hydrolysis as opposed to traditional methods of depositioning, in all accounts Figure 34: Bar chart shows it being the cost sensitive it outranks burials and cremation, Figure 34. option and the disposal method that is the most environmentally friendly – BBC

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(De Sousa, 2015)

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Figure 22: Kensal Green Cemetery- 1832 - Henry Edward Kendall Architect - Photographs by Author 18th September 2020

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CONCLUSION Death forms the genesis of all religious beliefs and created the final rituals we do as we leave this world.

Ancient burial traditions have not adapted to the modern ways of life, nor do they consider current economical and environmental issues. In densely populated cities of the world, the dead may outnumber the living, but should not occupy an equal amount of space.

London’s major denominations and their funeral practices have rituals that govern the way land is distributed, they take up an immense amount of space, but the growing population consequently increases the death toll. There are two uncompromising realities that are causing this crisis.

Firstly, religious rituals require an endless supply of space for burials. Secondly, an active Victorian burial law that requires all municipal graves to remain in perpetuity. These two factors are limiting the land resource in London, forcing us to seek new ways of accommodating the dead.

Architects with radical cemetery designs and alternative city planning will always see their ideas unrealised until advancements across other varying authority departments come to address this issue, Dr Julie Rugg mentions in an interview with the Financial Times, “The crisis is built into our system. We’ve always been at crisis levels,” she said. “There’s a red light that’s been shining for decades,”60whilst referencing the Victorian burial law. The Burial Law of 1857 is obsolete; it is undeniable that this is the necessary course of action to tackle the crisis in the burial system.

The world is at an impasse, old traditions are averting the path of progress to tackle modern problems with modern solutions. It is time for a new burial act that takes onboard radical amendments on the interment period and accepts humane alternatives to burials.

60 61 62

Initially the Victorians rejected the notion of cremation due to old traditions, current society is doing the same. Modern scientific advancements are not being embraced due to fear of upsetting old societal norms. The Woking Crematorium began cremation in 1885 but the Cremation Act did not come to pass until 1902, 61the cremation society campaigned a strong movement that led the success of cremations in the UK. The extreme alternatives need to do the same and, in the future, they won’t seem so extreme, just like cremation.

Grave reuse is a solution that should already be the norm. The negligence of local boroughs undertaking this power has led burial experts like Mohammed Omar to advocate for further reform to reduce the interment period from 75 years to 50 years. As mentioned above, the appliance of grave reuse would see a rebirth of public cemeteries in the city, currently they are literal dead spaces.

The future needs to see a revival of cemeteries. A quote from Dr Julie Rugg in an interview - “I tend to think of cemeteries as being like schools and hospitals. They are an emotional locus … Without them, a neighbourhood is bereft of a particular kind of community space. Where else would you get that in an urban landscape? They add an emotional intelligence to a city.”62 When the human lifespan is taken into consideration, the physical body spends more time in death than in life. Therefore death and the memory of life should be celebrated within the city, but our methods in commemorating the dead need to be adapted for a sustainable future.

An environmentally friendly system needs to be established to ensure the future of the planet. As many depart from life, it is our duty to ensure that the world we leave is viable for many generations to come.

(Cohen, D, 2019) (Brief History of Statutory Law relating to Cremation in the U.K., 2021) (De Sousa, 2015)

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LIST OF ILLUSTRATIONS Figure 1: mapping of average cost of burials and cremations across the UK - Funeral Guide Figure 2.1: Decrease of cremations in London from 1997 to 2009 – “An Audit of London Burial Provision” 2011Dr Julie Rugg and Nicholas Pleace Figure 2.2: Stability of cremations in London from 2010 to 2019– Data collected from ‘The Cremation Society”By Author Figure 3.1: Areas of England and Wales by ethnicity, Census 2011, ONS - Office of National Statistics Figure 3.2: Areas of England and Wales by religion, Census 2011, ONS - Office of National Statistics

Figure 4: London’s Population by Religious Affiliations 2019, ONS - Office of National Statistics

Figure 5: Case Studies - Site visits to cemeteries and crematorium - Photographs by Author.

Figure 6: Traditional Christian Burial Committal Figure 7: Muslim Funeral Burial - Google Images Figure 8: Jewish Burial Shroud - Google Images Figure 7: Muslim Funeral Burial - Google Images Figure 10: Humanist Funeral Ceremony - Google Images

Figure 11: Disposition Preferences within the Faith Groups - By Author Figure 12: Capacity Status of London Cemeteries Figure 13: Population growth in London from 1939 to 2015, GLA Intelligence, P. 04 Figure 14: Contemporary methodology of burial and cremation in the UK.

Figure 15: Private Cemeteries owned by Jewish and Muslim denominations and Private mix-faith cemeteries and crematoriums Figure 16.1: Garden of Peace Cemetery Elmbridge – 2002- Austin-Smith: Lord Architects – Pictures by Author - 13th September 2020 Figure 16.2: Garden of Peace Cemetery Five Oaks – 2015- Methodic Practice – Pictures by Author 13th September 2020 Figure 17.1: Old Bushey Cemetery – 1954 – Lewis, Solomon, Kaye & Partners Pictures by Author 12th March 2020 Figure 17.2: New Bushey Cemetery – 2017 – Waugh Thistleton Architects – Pictures by Author 12th March 2020 Figure 18: Forest Park Cemetery and Crematorium – 1995 – SDA Architects - Pictures by Author 13th September 2020 Figure 19: A Cross-Section of Churchyard during the Mid-Nineteenth Century - James J. Curl, Death and Architecture, Page 287 Figure 20: Loudon’s ‘Design for Laying Out and Planting a Cemetery on Hilly Ground’. - James J. Curl, Death and Architecture, Page 257 Figure 21: Watercolour, showing a prospect of Kensal Green Cemetery, dating from 1832 - James J. Curl, Death and Architecture, Page 219 Figure 22: Kensal Green Cemetery- 1832 - Henry Edward Kendall Architect - Photographs by Author Figure 22: Kensal Green Cemetery- 1832 - Henry Edward Kendall Architect - Photographs by author 18th September 2020 Figure 23.1: Waterloo Necropolis Station – 1854

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Figure 23.2: Map of London Necropolis Railway Line to Bookwood Cemetery - 1854 Figure 24: The cremator at Woking Crematorium in the 1870s, before the chapel and buildings were constructed Figure 25: London’s Population is projected to increase - GLA Intelligence, 2015 Figure 26: Gains in life expectancy and healthy life expectancy between 2000 and 2016, by country income group, WHO statistics 2020 P. 02 Figure 27: Preferences of depositioning the deceased – by Author Figure 28: Mohammed Omar - National Burial Council and a board member of the Ministry of Justice Burial and Cremation Advisory Group and Board Member of the Gardens of Peace Cemetery Figure 29: Image of Alkaline Hydrolysis machine, Resomation Ltd Figure 30: Alkaline Hydrolysis Process Diagram - BBC

Figure 31: Livestock Mortality Composting diagram – University of Minnesota Figure 32: Recompose Process diagram. - Olson

Kundig Architects

Figure 33: The Vessel Containing The Decomposition System - Olson Kundig Architects Figure 34: Bar chart shows it being the cost sensitive

option and the disposal method that is the most environmentally friendly – BBC

Figure 35: Alkaline Hydrolysis Viewing room from a Funeral House - Resomation Ltd

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Fox, H., 1997. Burial Space Needs In London. [online] London: London Planning Advisory Committee (LPAC). Available at: <https://www. london.gov.uk/file/5284> [Accessed 25 August 2020].

Cremation.org.uk. 2020. Progress Of Cremation In The British Islands From 1885 To 2019. [online] Available at: <https://www.cremation.org.uk/ progress-of-cremation-united-kingdom> [Accessed 27 September 2020].

Gigl.org.uk. 2019. Key London Figures â&#x20AC;&#x201C; Greenspace Information For Greater London. [online] Available at: <https://www.gigl.org.uk/ keyfigures/> [Accessed 21 December 2020].

GOVERNMENT WEBSITES GOV.UK. 2018. Regional Ethnic Diversity. [online] Available at: <https://www.ethnicity-facts-figures. service.gov.uk/uk-population-by-ethnicity/nationaland-regional-populations/regional-ethnic-diversity/ latest#download-the-data> [Accessed 3 September 2020].

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LEGAL DOCUMENTS Fairbairn, C., 2017. Reuse Of Graves House of Commons Briefing Paper 04060. [PDF] London: House of Commons. Available at: <https:// commonslibrary.parliament.uk/research-briefings/ sn04060/> [Accessed 5 September 2020].

DCA: Department for Constitutional Affairs, 2005.

Guide For Burial Ground Managers. London: DCA, p.9.

Burial Act 1857. 25

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Ministry of justice, 2004. Burial Law And Policy In The 21St Century The Way Forward. London: Ministry of Justice. https://www.iccm-uk.com/iccm/wp-content/ uploads/2020/09/iccm_burial-law-policy-MoJ-2.pdf [Accessed 26 September 2020].

Office of National Statistics: ONS, 2019. Annual Population Survey. London: ONS. ONLINE ARTICLES Fairbairn, C., 2017. Reuse Of Graves House of Commons Briefing Paper 04060. [PDF] London: House of Commons. Available at: <https:// commonslibrary.parliament.uk/research-briefings/ sn04060/> [Accessed 5 September 2020].

Cohen, D., 2019. Britain’s burial crisis – and how to solve it. The Financial Times, [online] Available at: <https://www.ft.com/content/88bdc01c-29a0-11e9a5ab-ff8ef2b976c7> [Accessed 5 September 2020].

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Villazon, L., 2018. Is It Better For The Environment To Be Buried Or Cremated?. [online] BBC Science Focus Magazine. Available at: <https:// www.sciencefocus.com/planet-earth/is-itbetter-for-the-environment-to-be-buried-orcremated/#:~:text=Cremation%20also%20 accounts%20for%2016,lot%20of%20energy%20 to%20manufacture.> [Accessed 27 August 2020].

De Sousa, A., 2020. Death in the city: what happens when all our cemeteries are full?. The Gardian, [online] Available at: <https://www.theguardian. com/cities/2015/jan/21/death-in-the-city-whathappens-cemeteries-full-cost-dying#comments> [Accessed 25 September 2020].

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Curl, J. (1983). John Claudius Loudon and the Garden Cemetery Movement. Garden History, 11(2), 133-156. [online] Available at: www.jstor.org/stable/1586841 [Accessed 20 Dec. 2020].

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The Cremation Society. 2021. Brief History Of Statutory Law Relating To Cremation In The U.K.. [online] Available at: <https://www.cremation. org.uk/brief-history-of-statutory-law-relatingto-cremation#:~:text=In%201902%2C%20 Parliament%20passed%20the,%2C%20the%20 Cremation%20Act%2C%201952.> [Accessed 10 January 2021].

ONLINE VIDEOS Spade, K., 2016. When I Die, Recompose Me. [video] Available at: <https://www.ted.com/talks/ katrina_spade_when_i_die_recompose_me#t762108> [Accessed 9 January 2021].

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APENDIX Interview with Mohammed Omar at 09/10/2020 3:30PM HJ: Hasan Jamshed (Myself) MO: Mohammed Omar

HJ: Land scarcity is an is a huge issue facing burial sites and the cemeteries throughout major cities, what is your cemetery doing to tackle this?

MO: There is not enough land, there are lots of studies

by Dr Julia Rugg and there was a report by the BBC on burial shortages. So, we know burial spaces is always going to be an issue. We ourselves as a charity (funded by public donations), we will try and adhere as much as possible on how we will be able to provide space, but we are a charity and have fainant resources.

We cannot guarantee we can continue to provide Muslim burial space for the Muslim community because land is difficult to obtain.

At the moment the only place which is normally easier is a greenbelt site. According to the unitary development plan, the permitted use of the land can be used as a cemetery, but you would need to demonstrate certain conditions before passing a planning application.

To answer your question, yes. We are always on the lookout for more land but it is difficult, the demand for land is much greater in this convocation of the fact you need schools, you need housing and hospitals; they (Councils) have different priorities and therefore cemeteries for all local authorities are always a lower priority, therefore land becomes very difficult to obtain. But that does not mean there is not enough land, there is land available but itâ&#x20AC;&#x2122;s at a premium and depends on what price you are willing to pay for that.

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HJ: Should Councils and local authority have a greater responsibility to insure there is sufficient space for burials?

MO: People do not know this, but the council are not legally obliged to provide a burial space. It is only a moral responsibility, not a legal responsibility.

Therefore, a lot of people tend to say it is within their responsibility, but most councils have done it as a consequence to say we will provide a burial space. But they are not legally bound to do so, there is nothing instituted saying that they have to provide a burial space. The council does have the responsibility for those who have no family or friends to provide a burial space and not anything further.

HJ: What is the future for garden of peace when land is all used up?

MO: We have three sites at the moments.; one is the first one, Elmbridge Road cemetery, the other, Five Oaks Cemetery, and Maylands Cemetery. In total, for all the three sites, the capacity we are looking at would be approximately 30,000.

Our tactic is two folds, firstly we are trying to buy more land to reach our goal of 50,000 graves, so we can reach our goal of recycling our graves in perpetuity.

The second approach is, we are telling each and every borough that they should provide for their residents just as they have provided for those in the past. They are taxpayers and we are encouraging the community to go to their councils and demand for a burial space because they are providing options for other communities but why arenâ&#x20AC;&#x2122;t we doing that. Under the equalities act, they are supposed to provide what are the requirements are in each faith and they are obligated to provide you with the provisions to be buried according to the faith.

HJ: Can Muslims use a grave held by another corpse? What are your thoughts of the re-use of graves after 75 years?

Are there any precedents for Muslims burials where is a lack of space?

MO: In an Islamic perspective, there is dispensation where you can bury one person at different depths in the same burial plot if there is a shortage of land, not many people know this. In Islam, you can bury at the same depth with the condition that the body is fully decomposed.

The government does not allow to bury at the same depth for a minimum of 75 years, thatâ&#x20AC;&#x2122;s the law of the land. We, in the Ministry of Justice Burial and Cremation Advisory Group, have been fighting for the past 8 years to reduce that to 50 years. There is a strong incentive for us to do that, so the land is used quicker. There is a strong incentive for us to do that, so the land is used quicker.

We, in Gardens of Peace Cemetery, only allow for single interment burials and provide families one generation, which we equate to be roughly 50 years. After 50 years we will go back into the same grave. We currently dig at 6ft, we will dig from 4ft 6in and try to bury without touching the remains, even though it may have not decomposed. Our first burial was in November 2002, so we got until 2037 before we got to recycle any of the graves.

HJ: What is the forward trend for cemeteries? As more cemeteries are becoming privatised MO: In certain places it becomes very dangerous they are even discussions of digging up roads in order to bury somebody. In the advisory group for the ministry of justice; we advise the government in this matter. But at the moment they got other priorities, they always come around and say, â&#x20AC;&#x153;well our priority is to look after the living and rather than looking after the deadâ&#x20AC;?, the councils are saying the same thing creating a big problem.

HJ: What is the forward trend for cemeteries? As more cemeteries are becoming privatised MO: The government has always pushed for cremations and alternative burials rather than going in for a normal burial. The only reason why we have been saved is because we are lobbying hard with the Jewish community for traditional burials. At the moment Orthodox Christians and Jews are also the other groups who does not permit cremation, they are fighting with us as well.

Alternatively, there is a gap between the two graves, and we could do it at 4ft6in there also. But that would be left for the next generation, whoever takes over, for them to decide on what is feasible for them to do so.

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APENDIX Interview with Mohammed Omar at 09/10/2020 3:30PM HJ: Hasan Jamshed (Myself) MO: Mohammed Omar HJ: How should cemetery designs move forward in future?

What kind of environment you would want to create for the visitor’s cemeteries?

MO: In terms of architecture the way cemeteries should go forward, they should design to be more appealing, so when people go there, you feel calm. That is the reason the ambiance and landscape is important. It goes towards this concept of in Islam, we believe in respecting the environment, so we should advocate for natural burials. Natural burials are what we consider to be the type of burials that would align with the Islamic and Abrahamic teachings.

The shift as we move forward should be for Woodland burials, which is something Islam would strongly encourage. In Islam we believe in respecting every living being because it has been created to worship the almighty God, so that we believe that every tree, while its still alive, glorifies God. HJ: All these options seem time consuming, as far as I am aware, Muslims are supposed to be buried as soon as possible, normally within 24hrs if possible.

That cannot be the case all the time due to different financial situations, if all of that is true then does these mean those individuals are not following their religion correctly?

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MO: All it says, nowhere in the Qur’an or the hadiths it says that you should be buried within 24hrs, all it says be buried as quickly as possible. So practically, as soon as possible.

I know the process can be quite long, you have to get the death certificate from the doctor, then the release form from the coroner’s office together with the death certificate from the council, it’s all quite a long-winded process.

Absolutely, so what rule would be for this country is that to do it as quickly as possible, weather its 24hr, 48hr, 72hr or whatever, as long as it’s done as quick as possible.

HJ: You cannot research into this subject matter without running across Dr Julia Rugg, I understand you and her sit on the same board in the National Burial Society, what are your thoughts on her work?

MO: Yes, Dr Julia Rugg and I sit on the same board, okay she’s good but her work is quite dated. All of her work that I have found tends to end around 2015. It’s very hard to fund her research because it’s a big project to try to tackle and her herself doesn’t want to do it anymore.

Well I guess so; she has been doing work on this topic since the early 2000s. Yes, and she got other interest in the university of York. I also gave a lecture with her at the University of York on Muslim burials. All we do is provide people who are professionals with the guidance of what a Muslim requirement would be.

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