‘I knew she was dying, but didn’t expect her to time it so spectacularly’

— Losing my mother as my baby was born

As I lay in the maternity ward, I learned my mother was gravely ill. What followed was a year full of love, rage, resentment – and a strange cocktail of new life and imminent death

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At the top of my fridge is a small ceramic jar of stilton, and every time I open the door I can smell it. Recently, it’s started contaminating other food. This morning I binned some butter after it took on the same scent.

The stilton went off in July 2019 but I can’t bring myself to throw it away. It was a flat-warming gift from my mother, even though my boyfriend, Oscar, hates strong cheese and I was then six months pregnant, so unable to eat it. When she produced it from a calligraphed paper bag, wrapped in green tissue, we didn’t tell her this. Instead, we thanked her and put the cheese in the fridge. When we moved flats two years later, the cheese came with us.

The stilton had been a mistake, one of many she made before she died a year later. They began when she forgot to refrigerate the turkey at Christmas, and ended when she failed to register I was in labour. Both were symptomatic of an illness that was already fogging her mind, but because it’s easier to remember the bad things over the good – it makes the loss less gaping – now, every time I open my fridge and smell that cheese, I thank God she’s not here.

A week before I was due to give birth, I realised my mother was going to die. It was late May and she had rung me at the office, repeating what a doctor had just told her – that there was a “blockage” around her liver. The vindication in her voice was palpable after feeling “not quite right” for a while. I had been doing my pelvic floor exercises at my desk and took her call in the stairwell. Down the line, I could hear her sucking her teeth, which was the sound she made when she was scratching.

I had spoken to my mother every day since I left home aged 18. People were often surprised when I told them this, their raised eyebrows suggesting that a reasonable relationship with their own parents relied on more limited contact. But we were best friends and uncommonly close – the idea of going to bed without an update on her septic tank was unthinkable. On the day I found out I was having a boy, I actually felt disappointed because we wouldn’t be able to replicate the relationship.

But I also rang her to check she was still alive. My mother was young, even when she died, at 69, but she had been party to her fair share of ordinary disappointment. Her father died when she was a child and, by the time she was my age, she was divorced with two young daughters. When she was 50, her second husband died (I was 18). And by 60, she’d had a heart attack, calling me with brisk alacrity right after it happened, still sitting on the kitchen floor, holding a scourer (she had been cleaning the oven). For this reason, I spoke to her little and often.

The last time I had seen her was in late April, the week before Easter, in the West Country house where she, my sister and I had once lived. She looked thin, and I could tell she was secretly pleased about that. She had started to feel nauseous, first at night, then all the time, and would eat raw ginger after every meal. When she was out, she’d carry it foil-wrapped in her handbag and produce it like Canderel.

Then came the itching, which consumed the whole weekend. I spent that Good Friday rubbing aqueous cream over the small lines that spooled across her back at intervals, but by Monday I’d rubbed enough. My enormous belly was itchy too, but, I yelled – and I really did yell – because I was pregnant, I couldn’t use the creams.

Permanently on the lookout for a heart attack, we were blindsided when she woke up one morning in early June the colour of mustard. Her GP suspected a liver issue but, recalling her monthly whisky and soda, we all thought otherwise. Except he was right. Like most pernicious cancers, this one didn’t reveal itself until it was too late, dragging an anthology of nasty symptoms along with it. We actually never called it cancer – because of the tumour’s size and location, it wasn’t diagnosed until after she died – but like someone lost at sea, this always gave her illness an unwelcome lick of ambiguity.


In the days leading up to the birth, I grew rounder and happier, while my mother got thinner and sadder – the same person, just shrunk in the wash. I cooked soups for the freezer and swam in cold ponds, the baby heaving itself around as I entered the water. In bed, I read books about motherhood by Penelope Leach and, for balance, Rachel Cusk, studying their methods like syllabuses. I still rang her every day, but the calls got shorter. The last time we spoke before the birth, I was killing time at the zoo and we had a row, this time about whether my sister would visit me in hospital, or stay with her. She won.

I always knew I’d have a baby, but it wasn’t until I got together with Oscar that I actually wanted one. Then, one night, I cornered him in the shower of our old flat and gave him an ultimatum, even though (as he often reminds me) he felt the same way. To start, we played a sort of roulette, but nothing happened. Two weeks later, not pregnant and on holiday in Exmoor, I stood in a field and told him I was barren, actually using that word. By autumn, I was pregnant.

I went into labour on the first Saturday in June. It was one of those days when London pretends to be another city, windless and warm, and no one knows how to dress, so they simply don’t. I was woken at around 5am by my first contraction and immediately downloaded an app to time them. In between contractions, we ate toast, and Oscar bleached the kitchen. Afternoon became night, and night became morning. By Monday, 5.30am, still contracting every 12 minutes and unslept for 48 hours, I sat on the edge of my bed watching a thin ribbon of light come through our curtains. I deleted the app.

Finally, that evening, we were in a cab to the hospital, thunder clapping across the night, pain dancing across my belly. The baby had become lodged on my pubic bone, so the following day, at 9cm, I started to push him out. This was when I got scared. But just as his head began to emerge, I was told we had to push him back up using a foetal pillow, a recent invention that is supposed to make the whole process less traumatic. There was a slim chance the baby had haemophilia so we couldn’t use forceps. There is nothing poetic about an emergency C-section – he was ejected like a cassette – and I was too wobbly to hold him. The whole thing took 60 hours, and I thought of my mother once, at 8cm, when apparently I called out for her.

My sister was electric on text throughout, but I didn’t hear a peep from my mother. The weekend I went into labour, she began deteriorating at speed. I found out later that my sister (herself seven months pregnant) had driven to her house to scoop her up off the bathroom floor and take her to hospital. I also found out later that on the day I was to be discharged from the maternity ward, she was moved to intensive care. I had been too spooked to ring the hospital, but when I finally did, from the labour ward, the nurse answered her phone. There had been extensive internal bleeding, she said plainly, as if giving me directions. I handed the phone to Oscar and felt myself lurch forward. The baby shifted in its plastic box, turning towards my voice.

Back home, in bed with him, that first day was unique in the way it always is: agony to ecstasy, compounded by a fast, private transformation. It was hot. Outside my window the elms had turned brown, and over the next two days I watched their bark come off in strips like banana peel while the baby foraged among the sheets for my nipples. I found the connection I shared with him so astonishing, I didn’t think it could possibly last. Four days after the birth, my sister rang and told me to catch the next train. I was at that post-op stage where you approach peeing and stairs with similar trepidation, and took her call on the loo.

Morwenna Ferrier standing in a living room holding her son, who is now three
Morwenna Ferrier with her son, who is now three

I knew my mother was dying, but I didn’t expect her to time it quite so spectacularly. The pram was still in its cellophane, so we took our as yet unnamed child to Bristol on the train, Oscar carrying him in a car seat while a steward pushed me in a wheelchair.

We arrived at Bristol Royal Infirmary just after 8pm. It was still light, the hospital was cool and empty. They let us on to the ward where a nurse pulled back my mother’s curtain like a compere.

Lying there, she looked small. The bleeding had stopped, but she had developed sepsis from a procedure to stem the flow of bilirubin and now virtually every organ was failing. Against all odds, she didn’t die that night, and for the next couple of days my sister and I took turns at her bedside, watching the monitor tracing a city skyline behind her. The baby, now one week old, stayed in the waiting room with his father. Every hour or so, Oscar would text that he was crying. I would sanitise my hands and my sister would quickly wheel me out. There, in between free coffee and grieving strangers, I learned to feed him. Sometimes, we changed him there too, fanning out 20-year-old magazines about ocean fishing across tables to make a mat.

I don’t know if the baby was hungry each time he cried, but I went anyway because it bought me time with my son and, quite neatly, time away from my mother. When she woke up, things became more complicated. She was afraid. She wanted us for longer stretches. We did what we could, moisturising her hands where the picc lines were inserted, washing her fringe and dabbing at her mouth with a wet swab while she pouted, looking – my sister, Oscar and I all independently noted – not unlike a baby.

In the waiting room, I usually got one breast emptied but rarely two before going back in, and often found myself in fist-biting horror detaching the baby’s mouth from a nipple using my finger so I could get back to her bedside. Sometimes he cried. Eventually he stopped. At least I think he did. The double doors of the ICU drowned out his cry.

Five more weeks passed. Twice she begged the doctors to let her die, and three times we were taken to a quiet room to listen to a consultant run through varying doomy diagnoses like a pinball machine. There are truths and then there is hearing them.

I wanted to be with my mother. But I wanted to be with my baby far more. Before long, I had begun willing her death on, like I was at the races. One morning, while walking my son around the garden, I rang my therapist to confess. “But of course,” she said. “You can only be mother to one baby at a time.”

My mother grew up in London but left when she was in her early 20s. She wanted fresh air and children, and moved steadily through the countryside west of London’s Olympia, where she was born, from Oxford to Wiltshire and finally to Somerset, where I grew up. My father left early. A single, working mother with dark hair and dark skin – her grandmother was Assamese – she sometimes confounded people. When she met my stepfather and his friends, she remembered someone calling her the “Indian princess”.

She was an art teacher, though really she wanted to be a mother who got to make art. Whenever friends came to stay, she’d sketch them while they watched television. The early departure of my father put paid to that. She returned to teaching. I was two and my sister was three. When my stepfather, Philip, a livestock haulage contractor, died in 2001, she left teaching to take over his business, learning to drive an articulated lorry to abattoirs and raising his sheep. I remember her getting furious when I told her she was a feminist. She only worked because she had to, she told me. She was an excellent teacher and devoted mother, but often pulled in different directions by both.


Over the first few months of what we imagined might be her recovery, life carried on: we managed to see Oscar’s grandmother and uncle before they died. We had moved into her house, but we were also able to return to our home in London for routine check-ups from healthcare workers and to name the baby. The health visitor’s questions were less about him and more about how I was coping. I simply was because I was.

The trips were peaceful, like calendula on a burn. In our creaking flat, friends came over with bread and tomatoes, and things for the freezer. One cooked us pasta, which we ate using a pouffe as a table. Another brought us her mother’s frozen chicken soup, but by the time it had defrosted we had to rush back to Bristol.

One morning, back in the waiting room, we were approached by a well-meaning doctor who suggested we stop bringing the baby into the hospital, to lower the risk of spreading infections. It’s strange to imagine a world in which MRSA was the overriding concern, but from then on, I would express milk in the back of our hire car as we drove into hospital, and Oscar would feed him in parks and cafes around the city.

In late July 2019, my mother was transferred to a local hospital in Chippenham for a further seven weeks. Prolonged hospitalisation is bad: bone density plummets. Oscar, the baby and I would stay for the duration and, come September, swap over with my sister, who was due around that time. Once again, I would hand over the baby and as much breast milk as I could produce in the 25-minute car journey, and sit bedside for four or five hours.

The days dragged. I wheeled my mother from the ward to the common room to the canteen. Rooms were filled with puzzles, crucifixes, rudimentary physio equipment and incredibly kind nurses. They played Vera Lynn during teatime and a woman hollered for God every hour. My mother, not yet grey, was too young to be here, too sane. Finally, the weather picked up, so I got her into the garden where she sat in her wheelchair, picking at biscuits. No one wanted to be here, but I wanted to be with my baby. I wanted to be a new mother, bored out of my mind, drinking coffees in parks, empty hours to fill. When I sensed my mother could tell, I would go and sit on the loo and scream into my sleeve. When I suggested bringing him in – he was eight weeks old now, but she had not yet met him – she didn’t look at me. “Let’s see,” she said.

Mothers die, children are born. These sources of pain and joy are universal. Yet had I known the year would be like this, would I have had him? Probably not. Two years after she died, having my son is the best thing I’ve ever done, and while I’ve heard that the experience of having a second baby can be a corrective to the first, I doubt that’s true, or even possible.

One day, a little after visiting hours were over, I was in the bathroom on the ward, lowering my mother on to the commode. She always strung out my departure with errands (changing her water, refolding her pyjamas) but this was a new favourite. The bathroom window was open and we both heard a car pull up. The engine stopped, and I heard my son crying tinnily through the car window. My mother looked at me and whispered: “Don’t. Leave. Me.” His crying got louder. Then my phone started ringing. It was Oscar. As I stood up, my mother grabbed my hand with more force than she had in months, her eyes also welling up. I could feel my breasts tighten as the milk began to drop. The screaming picked up, and I looked down and watched two palm-sized patches of milk migrate across my T-shirt. Only then did she let go of my hand.

I didn’t realise just how angry I felt, just how jagged my pre-grief had become, until my mother’s burglar alarm went off one warm morning. There was no burglar, and the baby was asleep. Then, of course, he woke up. We punched in codes, but the alarm wouldn’t stop. In fact it seemed to grow louder. We called anyone who might know what to do, but they didn’t know. I turned the house upside down until, inexplicably, I landed on a baseball bat in the umbrella stand. I grabbed it and started swinging wildly at the alarm, beating it and large sections of the wall around it into rubble. The noise persisted, though, because burglar alarms don’t stop if you hit them with a bat. Eventually my screaming brought the neighbours round; I opened the door wearing a bra and boxer shorts. Eventually, we discovered the number for the alarm company on the side of the machine itself and that, after all these years, it worked. I later learned that mice had chewed through the wires, and I had missed the water pipes by two centimetres.

My therapist told me that grief tends to start at the diagnosis, but I’ve now learned that anger, like childbirth, keeps stranger hours. I was angry because I had wanted my mother, angry that this was happening now, but above all angry that the roles had been not just blurred, but reversed. Finally my mother agreed to meet her grandson, in the hospital garden. I’d never seen her hold a baby and I was struck by the ease with which she did it. He was nine weeks old. She held him four times in total. A few weeks later, she was discharged.


At the start, death was not simply on the cards, or on the table. It was all the cards, the whole table. Without a procedure called a Whipple, one of the longest and largest operations you can have since it removes your pancreas and part of your stomach, the already low survival rate of one to five years was virtually zero. They had more elegant ways of relaying this, but death was a fairly precise outcome; it was just a case of when.

Despite this, the operation always felt non-negotiable, and a week before Christmas, my sister and I drove her back into hospital. The roads were icy and empty at 5.30am. All being well, we would get a call at lunchtime, they said. We had coffee and toast and drove back home to wait. She would stay in hospital until January.

That season was uniquely hard, though there are worse places to be than a hospital, with its artificial trees and blitz spirit. But when I remember, that New Year’s Eve, fainting in the bathroom after a viscous liquid the colour of cut grass shot out of a tube connected to her stomach and spilled out on the floor, I’m still thick with shame.

Against the odds, my mother didn’t die this time, either. But once again she couldn’t eat solids, or move independently, so it was perhaps inevitable that once out of hospital, this would change her. Back home, gradually then suddenly, she became clinically depressed.

As my sister and I drew up another routine of care, my mother’s day took on a new routine: watching The Vicar of Dibley, shuffling around the house listening to Mark Knopfler’s theme from Local Hero on a loop for hours on end, and vomiting up her pureed meals. The song came out the year I was born and I tried to picture her heavily pregnant, drumming her fingers across her small Panasonic radio to ease the contractions, instead of a 69-year-old recalcitrant woman in cotton pyjamas.

Morwenna Ferrier sitting on a chair and looking off to the side

We spent the early spring of 2020 trying to imagine her future while I nursed my son. She fantasised about Dignitas, though by this point, with coronavirus emerging, it was becoming clear that no one would be flying anywhere. We had no choice but to keep her alive, so instead, in between work shifts, Oscar and I drove to large green spaces – a monastery garden, an arboretum – and taught my mother how to walk. Circling an orchard, she cried as I timed her laps while the baby napped on a bench.

In desperation, we forced her to see an end-of-life therapist 20 years her senior, and woefully bad at his job. The last time we saw him, he’d let her out five minutes early, in the rain. Concerned she’d die either bankrupt or of boredom, we got home and wrote an email saying as much, and cancelled future sessions. Like that, the onus moved swiftly back to us. I pureed mangoes for my son and more for my mother, and they ate together at either end of the sofa, propped up on their pillows.

At the time, we had no idea what was happening, why she seemed to be getting sicker. The days had a rhythm, but at night things felt darker. I got drunk on my own – Oscar now back in London, not with flu, as we thought at the time, but Covid – scrolling through online support groups and firing off emails to the high-dependency unit nurses asking, then begging, for help. My son was seven months old, and awake every 45 minutes, so I began most days in a brittle state, though who’s to say whether it was tiredness or the hangover.

Weeks passed. No one replied to my emails. As the anxiety around Covid swelled, the gravity of what was happening felt strange and small to us. By late March, we handed over to my sister as part of our usual rotation, but I still called her every day. Then one day, in early June, my mother phoned me. The hospital had rung her with some test results.

In early March, most of her hepatology department had been signed off sick, so no one had received my emails from February. It turned out the surgeon had missed the tumour, and the operation had been unsuccessful. These things happen, of course, but for some reason, they had sent this news to Birmingham (where she had never been), yet neither hospital had contacted us until now. That day, I received three further calls in quick succession, mooting another operation, then chemo, then neither because she was inoperable. She would soon, it turned out, be dead. “I told you I was still ill,” she laughed down the phone. The next day, we celebrated my son’s first birthday with a square cake iced green and covered in small plastic horses. Then we drove back west, illegally, one last time.

It was odd to see the cafes and parks of Bristol, where we had spent so many months, empty. Inside the hospital, a cataclysmic reshuffling was well under way. Spaced seating and plexiglass, all staff and no patients. Like every consultant we’d met, this one danced around the diagnosis, but we pressed him on the details. We had already decided my mother would die at home (we had got this far without any care), but we wanted a picture of those final weeks: in what order would her organs give up, what would she sound like, how would we know. A year ago, when the doctors refused to let her die, the tension split the room. This time, she was getting what she wanted.

During the last few months of her life, there were two things that made my mother happy. One was spreadsheets. She drew up lists of furniture and shuffled behind us with a measuring tape as we walked around the house bickering about mirrors. The other was talking about taking her own life. The illness had transformed her, and I knew there was no point pretending otherwise. She wanted to take control, hurry things along, and became terrified that this would go on for ever. She ran through methods, and I explained the mess and how hard it would be to sell a house with blood on its walls. I listened, hoping this was not the same as advocating. Suicide, it turns out, is very, very hard to pull off successfully. (After she died, we found goodbye notes hidden around the house, which I still have in a drawer.)

Finally, finally, we got some help. Over the next month, palliative care and district nurses came and went. We never saw their faces behind the PPE, but would peek out of the window as they got changed in the car. Solids stopped, juice became water, sipping moved to straws. We used the baby monitor to listen to her breathing upstairs. We sat with her and talked about the heat, the dog, the garden. On more jaundiced days, we told her she looked like one of the Simpsons.

During those final weeks, we felt calm. Waiting for someone to die is bizarre, a little like Christmas (knowing it will come, not knowing how it will pan out). Still, nothing prepares you, even a year of knowing, so we distracted ourselves. Thankfully, WFH allowed our partners to be around, and my sister and I took our sons to the local weir to swim. It was July, lockdown had lifted a little, and the countryside opened up again. The west was blooming. Once, my mother’s room became invaded by wasps. They circled her bed, strangely beautiful, which gave an already dramatic tableau a strangely divine hue. Bound by this strange, anticipatory grief, things felt bittersweet.

Trying to eke out my compassionate leave, I was still working part-time. I remember putting my son down in the room next door and lying on my mother’s bed to write an article about shoes. As I typed with my left hand, I patted her hand with my right. She didn’t react. I stopped and checked her pulse, reflexively, but could see her breath rising weakly under the sheet. Lying down with my back to her, I pulled her body towards me so that we lay there, spooning, like she would do when I was sick. I told her the world was unrecognisable, how she’d hate it. I don’t know if she heard me. Somehow I finished the article and – I don’t exactly know why – took a photo of her. Sometimes, while scrolling through photos on my phone, I land on the shot and it shocks me like a nude.

The last conversation – something informed by what you think you should say – weighed on me. Technically there was time, but, given my mother was heavily sedated, I had to manage my expectations. Then, in early August, about two weeks before the end, I was in her room, when I saw her eyes open. I sat on the bed and asked her why she was leaving me now, when I needed her. “I’m so proud of you, Wenna. You’ll be fine,” she told me. I wanted to thank her, to reciprocate, to say I’m sorry for being so angry with you, but I didn’t. I was sorry, but I was also angry. The woman lying in the bed wasn’t her, just as the sick woman in various wards wasn’t either. We never spoke again. Two weeks later, as my sister and I were folding towels in her room, we heard her breathe in sharply, and grimace. We told her that it was time to go, and that we were OK. Our babies napped in the room next door. Then we watched her die.


After the funeral, held at a crematorium in Bath and attended by 12 masked guests, I returned to London. On the way home, I read about – bear with me – the animist conception of the world, the power and energy that exists in nature and even in human objects, the idea that we project one another on to these things. How objects, however practical, can become shorthand for love, and how easy they are to lose. I forgot about it until one day, while jogging around the park in my mother’s old puffer, I found one of her tortoiseshell hair clips with a few strands of hair in it. Terrified I’d drop it, I ran straight home, put it in a drawer. I suspect I kept the stilton for similar reasons. How is it possible to feel homesick for a person?

I remember one night at my mother’s house when the baby, then seven months old, would not stop crying. Outside in the corridor, I heard a noise, and there was my mother, having pulled herself up the stairs on all fours, now slowly limping across the carpet. It was just midnight. She came into the room and sat on the floor and, for a full 45 minutes, rocked his cot until he fell asleep. Without a word, she limped back down the corridor and back to her room. It only happened once, but it was a glimpse into how things could have been.

Complete Article HERE!

Eight Green Burial Options

— Some Are Greener Than Others

Innovation and interest in green burial practices are growing fast in the U.S. fed by concerns about the environmental impact of modern burial and cremation. 60.5% of Americans are interested in eco-friendly burial choices according to the National Funeral Directors Association. Yet most people know little about their green burial options.

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  • Green burial is a way to care for the dead without damaging the earth.
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    Perhaps the greenest option is a simple, natural burial.
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    Other green options include human body composting, tree pod burial, biodegradable urns, water cremation, Tibetan sky burial, and sea burial.
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    Not all countries or states allow each option. Knowing your choices empowers you to choose a deathcare practice that matches your personal values.

What is green burial?

According to the Green Burial Council (GBC), green burials care for the dead by restoring and conserving natural resources and habitats, reducing carbon emissions, and protecting mortuary workers from embalming toxins.

As more Americans notice problems with the funeral industry, many are jumping on the green burial movement’s bandwagon.

In lacquered caskets and cement vaults, we currently bury our dead using an estimated 1.6 million tons of concrete, over 64,500 tons of steel, and four million gallons of toxic embalming fluid every year.

Meanwhile, fire cremation uses about 30 gallons of fuel to cremate one body – a deep carbon footprint.

In urban areas, cemeteries occupy precious space while urban dwellers and city planners need land for new housing.

These practices injure the earth and separate us from nature as if dead bodies poison the ground. Green burial advocates say death nourishes the earth with the right deathcare practices.

Green cemeteries certified by the GBC do not allow toxic embalming, vaults, non-biodegradable products, herbicides, pesticides, or fertilizers. They encourage sustainable management practices, land conservation sites, and creative and natural ways to mark graves.

Some green burial options are greener than others. Know your choices before you plan your final legacy.

Natural burial: let earth do the work

Perhaps the greenest option is a simple natural burial, a return to the way many of our ancestors were buried.

Natural burial uses only biodegradable products to bury the deceased. Families choose simple shrouds and earth-friendly caskets. You can even be buried without a casket and wrapped only in the shroud.

No cement or plastic vaults are installed into the ground for natural burials. Without vaults, holes for the deceased are shallower, about 3-4 feet deep, disrupting less soil.

Natural burial lets the earth do its genius work transforming the human body into rich, healthy soil to nourish the ground, which feeds plants and animals. A green burial saves the earth from toxins and replenishes healthy, organism-rich soil through organic decomposition.

Modern American embalming started when the bodies of Civil War soldiers were returned to their loved ones far from the battlefield. Caretakers preserved the bodies so loved ones could see them one last time.

Today, morticians embalm bodies primarily for funeral viewings, a fading practice in America. Without viewings, preserving the body is rarely needed.

For those who do want a funeral viewing, however, there are green alternatives. Bodies can be kept cold at a funeral home for days to months while waiting for a funeral. Green embalming fluids are another option. The GBC certifies four green and effective products to preserve loved ones.

If you can bury the body within 48 hours, you can usually hold a viewing without refrigeration or preservation. Some families today cleanse and prepare the bodies of their loved ones and keep them in the home for viewing and last visits from friends and family.

Today’s median cost of burials with viewing ceremonies is $7848, not including cement vaults and headstones. Green burial costs an average of $2000-$3000. Some states allow natural burials in places other than cemeteries, often lowering the cost even further.

You can also donate your body to forensic science and education. Scientists bury your body naturally in “body farms” and study the decay. For body donation, you don’t have to pay burial costs, but you may need to pay transportation costs todeliver the body.

Burial laws differ from state to state. To customize your burial as much as possible, read your state’s laws and find a local funeral home offering natural burial.

Body compost: a faster decomposition

Natural Organic Reduction (NOR), also called human composting is a new and innovative death care option. Like natural burial, it transforms the human body into rich, living soil but at a much faster rate of 30-45 days.

Washington state was the first state to legalize human body composting. Since then, Colorado, California, Vermont, and Oregon also legalized it.

The NOR process begins by wrapping the body in a biodegradable cloth and cradling it into a vessel, usually made of steel. Under and over the body is a blanket and bed of organic matter like alfalfa, wood chips, straw, and wildflowers.

For about 30-45 days, funeral staff tend to the body and vessel. During the process, the temperature inside the container reaches about 140°, creating the prime environment for microbes to transform the body into soil.

When the flesh is decomposed, bones and teeth remain. They are ground – just like cremation – and returned to the soil.

Medical devices, metal fillings, and implants also remain. Funeral staff carefully separate these items and often recycle them.

Loved ones can take home some or all of the composted soil to spread as a memorial in gardens or around trees. Some people choose to donate the soil to local land restoration projects.

The cost of composting your body is comparable to current burial costs. It can range from $3500 to $8000 depending on the company and the services rendered.

Manufacturing, distribution, and building is still required to develop composting sites. NOR doesn’t completely reduce your carbon footprint, but it’s better than current burial and cremation practices. It feeds the earth while leaving a lasting green legacy.

Tree pod burial: become a tree

In 2016, a fascinating new idea hit the deathcare industry. Two Italian designers, Adriano Del Ferro and Francesco D’Angelo, unveiled their dream of burying bodies under a tree seedling. They call the concept Capsula Mundi, a cocoon tree pod burial.

In a meaningful design reminiscent of new birth, the body is wrapped in a natural fiber shroud and placed into an egg-shaped capsule. The womb-like vessel is lowered into the ground, and a tree is planted directly over it.

As the body decays and transforms into healthy soil, it nourishes the tree. Some consider the process a physical transformation into the tree – a rebirth in the cycle of life.

The concept is still developing, but the vision is to plant the cocoons in restoration and conservation areas. Rather than visiting a tombstone, loved ones can visit the tree using GPS coordinates of the burial site.

Green critics say burial in a tree pod disturbs more earth by requiring deeper holes. In addition, even though the pod is biodegradable, manufacturing, storing, and shipping the pods increase the carbon footprint.

With such a new idea, cocoon tree pod burial cost is unknown. Del Ferro and D’Angelo estimate it will be cheaper than a traditional burial in the United States.

Biodegradable urns: ashes to trees

While we wait for tree pods to hit the market, companies offer biodegradable urns as another novel option.

Innovators designed the urns to memorialize ashes in an eco-friendly way. Scattering or burying cremated remains isn’t great for the earth. While the ashes aren’t highly toxic, they have a high pH level. This increases the alkalinity of nearby soil. Cremated remains are also high in sodium levels.

To plant the urn, the ashes are placed first in the bottom. An additive to balance pH is placed on top of the ashes. Next, the roots of a young tree are set into the urn and surrounded with planting soil. The urn is planted directly into the ground, where a living memorial grows for loved ones to visit.

Always check your state’s rules on burying cremated remains before choosing your planting site. Prices of living urns with trees vary from $100-$370.

Water cremation: a tenth of the carbon footprint

Water cremation isn’t as new as you might think. Some universities in the U.S. have used the process with donated bodies since the mid-90s. The Mayo Clinic has used the process since 2006.

Water cremation advocates say it leaves only a tenth of the carbon footprint compared to fire cremation. The body gently decomposes with water and a small amount of potassium hydroxide. Scientifically known as alkaline hydrolysis, the process takes around 16 hours.

The body is first placed into a large stainless-steel cylinder. The water solution then passes around the body at a near-boiling temperature. Some systems process the body quicker using higher temperatures up to 300 degrees Fahrenheit.

Soon the body is dissolved and transformed into a liquid of amino acids, salts, peptides, sugars, and soap. Like flame cremation and human composting, the bones are ground into a fine powder and returned as “ashes” to loved ones.

Surprisingly, the liquid is so clean and altered that the solution can safely drain into the sewer system. Alkaline hydrolysis breaks down environmental pollutants in the body like drugs and embalming fluid. Waste managers say the process even improves their systems because the liquid feeds the bacteria that decompose sewage.

Water cremation uses much less energy than fire cremation. It runs on electricity instead of fossil fuels and releases no greenhouse gases, unlike open air fire cremation which is allowed only in Colorado state as of 2022.

However, alkaline hydrolysis isn’t purely green. 80 gallons of water are used to process one body. Manufacturing, storing, and distributing the machines also leaves a carbon footprint.

In the U.S., more than 20 states allow alkaline hydrolysis as a burial option, and more than 80 machines will be in operation by the end of 2022. The cost typically starts around $2000.

Mushroom suit: not as great as it seems

In 2011, artist Jae Rhim Lee presented an alluring idea to a fascinated TED audience: a burial suit woven with fungi to hasten the decomposition process. She argued natural burial doesn’t thoroughly break down normal human toxins.

Despite the great idea, her science was unfounded. Nature’s process is brilliant at transforming the many toxins hidden in the human body before they leach into the earth.

Naturally, the body’s own bacteria are the first organisms to start decomposition. Fungi from the earth join the process later. Adding them to a burial shroud doesn’t necessarily speed up the process.

Currently, production of the $1500 mushroom suit has stopped, and whether it will start again is unknown.

Sea burial: possibly eco-friendly

Sea burial is still practiced around the globe. In 2020, 2544 sea burials were permitted by the Environmental Protection Agency, the sole regulator of burial at sea. However, whether sea burials are eco-friendly isn’t a highly discussed topic.

The EPA allows only biodegradable items to be used, except metal to ensure the body sinks adequately. They recommend a metal chain connected to a body or a metal casket drilled with holes for rapid sinking.

Casting metal into the sea isn’t the only questionable issue. The EPA requires bodies to be buried at least three nautical miles offshore and in waters up to 1800 feet deep for certain locations. For some, this requires a fair amount of fossil fuel to travel to an authorized site.

As for scattering cremated remains, according to the EPA, you can spread them on a non-windy day or use a biodegradable, sea-friendly urn. There is no sea depth requirement for scattering cremated remains. Still, the scattering must also take place three nautical miles offshore.

If burial at sea holds deep meaning for you and you seek earth-friendly burial options, a green sea burial is possible with a little creativity and research.

Tibetan sky burial: let the animals feast

Tibetan sky burials are not permitted in the U.S. even though they’re largely gentle to the earth.

Sky burials are practiced by Tibetan Buddhists to connect the body back to one of the four elements: Air. The bodies are laid in the open air for vultures and other animals to consume.

Traditional Tibetans believe a dead body is an empty vessel best used to nourish animals. The Tibetans call the ritual ‘jhator’, but it can also be called a bird burial or celestial burial.

Final thoughts

Green burial options are scientifically fascinating, but they’re not always as green as you may think. Still, they’re a great way to customize your burial to your beliefs, ethics, and spirituality. Personalizing your death care plans increases your peace with dying.

To leave a green legacy, first decide what provides meaning to your life now. Combine those meaningful values with your environmental concerns and apply them to your death plans. Find products and resources to match your ethics and check your state’s burial laws.

Once you’ve made your death care plans, update your advance directives and inform your loved ones and health proxy.

Complete Article HERE!

Planning a Wedding While Navigating Grief

— Losing a loved one is among life’s most traumatizing events. But the grief that follows can be even more pronounced if you’re planning a wedding.

by Abby Ellin

Barbara Spina was delighted when her youngest son, Joseph Spina, got engaged in April. She was looking forward to helping with some of the arrangements and welcoming her son’s fiancée, Mariel Milner, into the fold.

She never got the chance. This past July, Ms. Spina suffered a massive heart attack and died while on a cruise with her husband. Suddenly, the happy occasion was obstructed by a dark shadow. Mr. Spina and Ms. Milner didn’t know what to do: Should they not have a wedding at all? Or, hold a smaller event? And how could they pay tribute to his mother without depressing the crowd?

“My mom was so proud of the life Mariel and I were building together,” said Mr. Spina, 32, who lives in Brooklyn and works in business development at MediaLab, a media holding company.

Losing a family member or close friend is excruciating. Period. But the grief can be even more encompassing if you’re planning a wedding, especially if the person who is gone was supposed to play a major role in it. Even more challenging is the fact that cultural conversations about grief aren’t as ubiquitous as, say, discussions about the Kardashians. And there’s no blueprint for how to handle situations that are emotionally ambiguous.

“We do such a terrible job in our culture of normalizing the fact that things are not black or white,” said Rebecca Soffer, a founder of Modern Loss, which offers resources on loss and grief. She is also the author of “The Modern Loss Handbook: An Interactive Guide to Moving Through Grief and Building Your Resilience,” which was published this year.

“I can’t think of any time in my life, except for when I was in childhood, when there was not some kind of bittersweetness associated with any joyful moment,” Ms. Soffer said. “Chances are great that by the time we get married or go through some major celebratory milestone, we will be mourning somebody we wish were present. It’s disingenuous to pretend that celebrations are purely full of joy.”

An online survey recently conducted by Zola, a wedding registry and planning service, and released this month found that 28 percent of the 4,249 couples with 2023 wedding dates said they will be memorializing a relative or friend at their upcoming wedding. Almost everyone also agreed that there wasn’t enough discussion on the subject.

Zola recently partnered with Lantern, a kind of clearinghouse for death-related matters, to create content for couples in mourning.

“It’s OK that not every aspect of wedding planning is joyful and fun and easy breezy,” said Liz Eddy, a founder of Lantern and the chief executive, who lost her father when she was 9. “There’s nothing wrong with you for feeling sad while you’re supposed to be doing something happy.”

In 2006, when Aimee Fortier, an actor and grief coach based in Brooklyn, was 19 her mother was diagnosed with terminal brain cancer. Ms. Fortier left college to be her permanent caretaker: “It kind of dislodged my whole adult life,” she said.

Ms. Fortier, 36, remembers leaving the hospital shortly after her mother’s diagnosis and realizing on a visceral level that her mother wouldn’t be alive if and when Ms. Fortier married. That revelation was so painful that she never made marriage a priority. When her boyfriend, Peter Banks-Kenny, a comedian and restaurant owner, she thought long and hard about what she wanted her wedding day to look like. How did she want her mother to be part of the wedding?

Ms. Fortier, who is from New Orleans, where large weddings are common, didn’t want to elope or go to the courthouse. Plus, her stepmother is a wedding planner.

She knew she would have to rely on other people for support. Her father and a group of her closest girlfriends went dress shopping with her. She deliberately had a large wedding party, with nine bridesmaid and eight groomsmen. Her fiancé’s three sisters were “grooms people.”

While she considered putting an empty chair at a table to commemorate her mother, “that would have brought me down,” she said. Instead, the grooms people wore gardenias — her mother’s favorite flower — in their lapels; she and her bridesmaids slid them into their hair. She also took the words “Love Always, Mom,” which her mother had written in a card years earlier, and monogrammed them in blue onto her veil. “It was near my hand, so I could touch it if I wanted to,” she said, a subtle yet powerful homage that only she could see.

Experts in handling grief stress that there is no one way to represent the person or people who aren’t there.

“Everyone’s ways of coping are different,” said Litsa Williams, 42, a social worker and a founder of What’s Your Grief, an online grief support and education company, and the author of What’s Your Grief, published this year. “It can be helpful in really practical ways to think about, how do I want my connection to my loved one who died to be part of my wedding? And thinking about how that can be personal and private and individual and how it can also be shared and public and something that’s part of the day”

Ms. Soffer, 46, whose mother was killed in a car crash about 16 years ago, had a seamstress snip off a piece of fabric from her mother’s hot-pink, woven wedding dress and create a heart shape. Her mother’s initials were embroidered into the fabric, and the heart sewn inside the hem of her wedding dress.

“I gave myself permission to pull her into the day in a way I really needed to, and I freed up that energy to enjoy myself and not think about how much she wasn’t there,” she said.

Some people, like Debbie Wieck, 58, an early childhood teacher at a preschool outside Sydney, Australia, take even more creative approaches. Ms. Wieck lost her 20-year-old son, Jacob, in October 2015, after a 13-month struggle with Ewing’s sarcoma, a soft tissue and bone cancer.

She made a life-size cardboard cutout of Jacob. She brings it to almost every family function, taking photos with him and toasting him. This past April, he “attended” his sister’s wedding.

“People may think we’re a bit weird in the things we do to keep him connected to our lives,” she said in an email. But she doesn’t care. “He will celebrate with us future engagements, weddings and births of new generations of family in this cardboard form — next to me, next to us.”

After conversations with his brother and father, Mr. Spina and Ms. Milner decided to hold their wedding on Oct. 14, 2023, which would have been his mother’s 59th birthday. White zinfandel, which she always loved, will flow liberally. Bon Jovi, another favorite, will blast during the mother/son dance, during which they will invite everyone onto the dance floor. Bartenders will whip up cocktails named for his mother, along with champagne and, of course, white zinfandel. They will be served in “Barbs Bar.”

The goal is to celebrate her without dragging down the festivities. “You can keep moving forward with your life and keep doing the things you were doing, or you can turn negative,” Mr. Spina said. “Then you can spiral down and let your work shift or postpone your wedding because you’re grieving. I wanted to take the opposite approach. My mom loved to live and loved love. I thought, ‘let’s keep living.’ What other choice do you have?”

Complete Article HERE!

Most older adults are wary of mixing health care and religion or spirituality, poll finds

But majority see role for health care providers in finding meaning or hope in the face of illness, and are comfortable discussing their beliefs with their providers.

By Kara Gavin

When it comes to matters of personal beliefs, most older Americans prefer to keep their health care and their spiritual or religious lives separate, a University of Michigan poll finds.

But they do see a role for their health care providers in helping them cope with illness by looking for meaning or hope.

In all, 84% of people between the ages of 50 and 80 say that they have religious and/or spiritual beliefs that are somewhat or very important to them, including 71% who cited religious beliefs and 80% who cited spiritual beliefs, according to new data from the National Poll on Healthy Aging. About 40% of these older adults say those beliefs have gotten more important to them as they grow older.

Among older adults with religious or spiritual beliefs that are important to them, 19% say their beliefs have influenced their health care decisions, and 28% say they want health care providers to ask them about their beliefs.

Meanwhile, 77% of all older adults, regardless of beliefs, say health care providers should keep their own personal beliefs separate from how they deliver care.

The poll is based at the U-M Institute for Healthcare Policy and Innovation and supported by AARP and Michigan Medicine, U-M’s academic medical center.

For the report, the poll team worked with Adam Marks, M.D., M.P.H., a hospice and palliative care physician at Michigan Medicine, and L.J. Brazier, M.Div., a chaplain at Michigan Medicine’s Department of Spiritual Care.

“While 45% of older adults say their religious beliefs are very important to them, and 50% say that about their spiritual beliefs, even this group largely wants to keep this aspect of their lives separate from their health care,” said Marks, an associate professor of geriatric and palliative medicine. “But a sizable majority of all older adults – whether or not they say belief is important to them – reported that they’d turn to health care workers to help them find deeper meaning in their illness, and 78% believe health care workers will help them find hope when they’re having a health-related challenge.”

Brazier notes that many health care systems have a way to record the religious affiliation of patients in their electronic medical records, and that medical students and others training for health professions are told to ask their patients about any beliefs that might affect their future care.

“While 45% of older adults say their religious beliefs are very important to them, and 50% say that about their spiritual beliefs, even this group largely wants to keep this aspect of their lives separate from their health care.”

Having this information available can help providers ensure that patients with strongly held beliefs or specific religious affiliations receive everything from appropriate hospital food to visits with chaplains of a specific faith tradition when they’re having a health crisis or nearing the end of life.

But for those who do not follow a faith tradition or have strongly held beliefs, having that information available to health providers can also be helpful.

“Being a religious or spiritual person, or not following a faith tradition or spiritual practices, is a highly personal matter,” said poll director Jeffrey Kullgren, M.D., M.P.H., M.S., an associate professor of internal medicine at Michigan Medicine and physician and researcher at the VA Ann Arbor Healthcare System. “So perhaps it’s not surprising that only about a quarter of all people in this age range say they’ve talked about their beliefs with a health care provider, though this rose to about one-third of those who say their religious or spiritual beliefs are very important to them.”

In all, 70% of those who say their beliefs are somewhat or very important to them reported feeling comfortable discussing their beliefs with their health care providers.

Even if patients don’t want to discuss their beliefs with their health providers at a typical appointment, it’s important for providers to know if patients with significant health needs, or those experiencing a health crisis, are connected to a faith community that can help provide support.

In all, 65% of the older adults whose religious or spiritual beliefs are important to them said they belong to a community of people who share their beliefs.

The poll report is based on findings from a nationally representative survey conducted by NORC at the University of Chicago for IHPI and administered online and via phone in July 2022 among 2,163 adults aged 50 to 80. The sample was subsequently weighted to reflect the U.S. population. Read past National Poll on Healthy Aging reports and about the poll methodology

Complete Article HERE!

Whole Body Donation

— Give Your Body to Science

I’ll never know who she was, the woman whose preserved head I studied as an anatomy and physiology student. With deep gratitude three decades later, I still remember examining her skin layers, skull bones, and brain matter. Donating her body to medical education was courageous.

by

  • Whole body donation is donating a body after death to scientific research and education.
  • Bodies are used by multiple industries like medical and forensic schools, the automobile industry, museums, and the U.S. Department of Defense.
  • Once a body is donated, the use of the body is not highly regulated by the government.
  • To be sure your remains are handled respectfully, it’s essential to research trustworthy options before deciding where to donate your body.

As a final gift to the world, whole-body donation leaves a legacy of generosity and support for scientific exploration. Learn how to give your remains to science while maintaining as much personal choice and respect as possible.

Modern realities like the Covid-19 pandemic, environmental concerns, and an aging baby boomer population have generated a growing interest in useful ways to leave a legacy after you die. Organ and tissue donation from one person can help up to 75 people waiting for a transplant. Green burial options may nourish Mother Earth and reduce carbon emissions. Donating your body to scientific research helps an untold number of people, possibly for generations.

What is whole body donation?

Whole body donation is the donation of a body after death to scientific research and education. Scientists and students may study your body as a whole or dissected into parts.

Whole body donation does not include organ donation, a separate process managed by a different system. If you are an organ donor, you are not a whole-body donor unless you register with a whole-body agency.

How are bodies used for science?

Every American has likely benefited from whole body donation.

21,000 medical students graduate annually, and each spends countless hours with a cadaver that teaches how the body works. Memorial services are often held at medical schools for the donors and their loved ones.

Surgeons use human bodies and parts to train on the latest techniques. Perhaps your knee surgeon recently practiced a new procedure on a human knee. The doctor who installed your child’s cochlear implant likely did so first on a cadaver. The paramedics who took you to the hospital may have studied a cadaver in their anatomy and physiology course.

The list continues. Your car manufacturer likely designed your vehicle based on crash research with real bodies. The police department’s forensics examiner may know the likely date of murder because he or she studied decaying bodies during their training. By using cadavers to understand various traumatic injuries, the U.S. Department of Defence improves military equipment.

How whole body donation works

In general, states in the U.S. offer three common options: give your body to a university, a state agency, or a non-transplant tissue bank (NTTB).

Many universities accept direct donations and keep the bodies on campus for medical or forensics students. Some states use government agencies to manage donations for their state institutions, typically medical schools.

Most NTTBs are for-profit companies that legally sell or rent bodies and dissected parts to institutions, companies, and sometimes the military. The programs that buy or rent bodies from the NTTBs use them for training, education, and research.

As you might imagine, NTTBs are a bit controversial, as it is legal to sell donated bodies in the U.S.

Federal law says you cannot sell your own body after you die or the body of a loved one. If you donate it to research, however, the receiving agency can sell or rent your body whole or in part.

To be clear, the organ transplant system does not allow the sale of any organ or tissue donated for transplant. Whole body donation, however, does allow brokers to receive donated bodies and sell or rent them to research and educational institutions.

Feeling a little skeptical about body donation at this point? Selling and renting bodies should give anyone pause. In 2017, Reuters published a seven-part investigative series, “The Body Trade,” exposing fraud and carelessness with bodies in the whole-body industry.

But don’t give up on the idea just yet. Trustworthy and honorable institutions do exist despite the presence of some corruption. You simply need to find the right one.

How to donate your body

Your first step is to talk with your loved ones about the idea. Many institutions cremate and return bodies to family members when the research ends. This can take up to three years, which can be hard for those grieving. In the end, however, the decision is still yours to make.

Secondly, do your research. A good place to begin is the list of U.S. schools and state agencies on The Anatomical Board of the State of Florida’s website. This is an excellent way to find a local medical school. The Anatomical Board’s mission is “to manage body donor resources in a dignified, respectful and professional manner,” and to ensure health professionals are “well-educated to enhance the health and well-being of all people.”

If you want to donate to your college alma mater, it is legal to transport your body across state lines if you don’t live in the same state as the college.

To find a trustworthy for-profit tissue bank, visit the American Association of Tissue Banks (AATB). The AATB is a non-profit organization that helps set standards on tissue donation. Out of many in the U.S., only eight non-transplant tissue banks are accredited by the AATB. You can find these by searching for accredited Non-Transplant Anatomical Material (NAM) on their website.

There are currently seven places to donate your body for forensics science. With a little online research, you can learn more about these “body farms” in Florida, Tennessee, Colorado, North Carolina, Illinois, and Texas, where two exist. If you’re looking for a cheaper, more natural burial option while also benefiting science, this could be perfect for you.

The Maxwell Museum of Anthropology or the Forensic Anthropology Center at the University of Tennessee also take skeletal donations. Both institutions use bones to study human evolution and diseases.

Once you’ve made your choice, pepper the organization with questions. Look for staff who are transparent about their practices, easy to contact, and experts in the field. If you feel they are trustworthy, read their documents carefully before registering. In the end, trust your gut. You can back out at any time.

Your next step is to register with the institution you choose. Some will allow you to request ways you’d like your body to be used for research. A few allow your loved ones to visit the research facility once your body is sent there.

After registering, it’s important to update your advance directives and inform your health proxy. Add a statement about your choice and direct your health proxy to follow the institution’s instructions.

Lastly, trust your decision. It’s admirable to give your body as an anatomical gift, and many worthy students and scientists are ready to honor your wishes.

A few facts about whole-body donation

  • Many programs pay for all or part of donation and cremation costs. Compared to other options, non-transplant tissue banks (NTTBs) tend to cover the most charges.
  • Some institutions allow you to donate your organs for transplantation before donating the rest of your body to science.
  • Depending on the research, programs may exclude donors whose bodies are very thin or who had diseases like HIV/AIDS, sepsis, or hepatitis B or C. Donors who died of physical trauma are usually excluded from donating to medical schools.
  • Military honors don’t change for veterans who donate their bodies to research. In fact, one in four donors is a veteran.
  • Most programs accept donors aged 18 and older, so there is often no upper age limit. A few programs receive children’s bodies with heartfelt gratitude and respect.
  • In the past, many religions resisted whole body donations. Today, the practice is largely supported and even encouraged.

Complete Article HERE!

Jewish law forbids human composting, but for some Jews it’s the way to go

Jewish law forbids human composting, but for some Jews it’s the way to go

Before she died in May 2022, Anne Lang told her daughter Zoe Lang, right, that she wanted her remains composted.

By Stewart Ain

New York could soon become the sixth state to legalize the composting of dead people, a practice prohibited by Jewish law, but one which a small but growing number of American Jews have come to embrace.

Axios has called it “the hot new thing in death care.” For proponents, human composting aligns with an ecological mindset that sees human beings as part of nature, obligated to care for the Earth even after they die.

A shrouded mannequin lies near a composting vessel at Recompose, a Seatte funeral home specializing in human composting in October 2022.

Gov. Kathy Hochul has until Dec. 31 to sign a legalization bill into law. She has not yet tipped her hand on the measure, which passed both houses of the legislature easily. Several Jewish lawmakers voted for it.

Traditional Jewish burial, which calls for plain wood coffins, is considered relatively green. But human composting is touted as one of the greenest options available — there are no coffins to bury or bodies to burn.

Orthodox Jewish rabbis, however, hold that halacha, or Jewish law, clearly forbids human composting, for many of the same reasons it forbids cremation, which has overtaken traditional burial in the U.S. as the most popular option for American families after the death of a relative.

Still, Jews are beginning to consider and choose human composting, and say it can be done in keeping with their Jewish values. Recompose in Seattle is among several companies in states where the process is legal that have composted the bodies of Jewish clients. Some rabbis, from more liberal Jewish traditions, are willing to support the choice.

Rabbi Seth Goldstein of Temple Beth Hatfiloh in Olympia, Washington — the first state, in 2020, to approve human composting — has not yet presided at the funeral of someone who chose to be composted. But some of his congregants have asked about it.

“It is not something I was on the front lines for,” or for cremation either, said Goldstein, who was ordained in the Reconstructionist tradition.

But Goldstein is willing to work with those who favor composting, and said he would figure out ways to incorporate Jewish ritual into the funeral rather than to turn a family away.

“Human composting seems more in line with Jewish practice than cremation in terms of the practices and values that surround it,” he added. “It is something that has a lot of environmental value.”

From dust to dust

Anne Lang

Human composting — also called terramation and natural organic reduction — generally involves placing the deceased in a vessel, which can be cylindrical or boxlike, atop a bed of organic material — wood chips, alfalfa and sawdust are commonly used. The body is often wrapped in a cotton shroud, and air and moisture are pumped in.

Microbes found naturally in the body and the organic material take about two months to decompose it. What remains is about one cubic yard of soil and bones, which are then ground into a powder. Any medical devices or hardware is removed from the soil by hand.

Survivors can scatter the soil in a cemetery, their backyards or in a natural spot special to the deceased.

That’s what Anne Lang wanted.

“When it is my time, I would like to be composted,” she told her daughter Zoe. The Jewish woman from Boulder, who died of lymphoma in May, loved the outdoors and lived in Colorado, which legalized human composting last year.

At her mother’s deathbed, said Zoe Lang, the family said the Mourner’s Kaddish though they are not particularly observant. “It felt like something my mom would do and I wanted to honor her,” she said.

The funeral took place outside, with a view of the Flatiron rock formations. The Natural Funeral, a company not far from Boulder, took care of the composting. Two and a half months later, Anne Lang’s body was soil.

“The company asked if we wanted to pick it up and we chose to have it return to the Earth because that is what my mom would have wanted. So it was brought to a farm that grows flowers and trees,” Zoe Lang said.

The service cost the family between $7,000 and $8,000, and would have cost about $12,000 had they bought a coffin and a burial plot, Zoe Lang said.

It doesn’t bother her that she has no particular place to visit to mourn her mother.

“She is still with us,” Zoe Lang said. “I think she would be thrilled to know she is coming back as a flower or a tree with a beautiful view.”

More human composting businesses are opening as more states allow it. In addition to Washington and Colorado, it’s been legalized in Oregon, Vermont and California.

Washington has at least three such businesses — Recompose, Return Home and Earth, which promises a “carbon neutral alternative to cremation” and allows families to take a portion of the soil created from a body. It sends the rest to a land restoration project on the Olympic Peninsula.

Objections

Traditional Jewish burial forbids many common funeral practices that are also rejected by proponents of human composting.

A small box of soil made from human remains sits on a table at the Recompose funeral home in Seattle.

Jewish law, for example, prohibits embalming, a process that many who favor composting consider unnatural and polluting. And it shuns crypts, cement liners and other containers for the body, said Rabbi Avi Shafran, director of public affairs at Agudath Israel of America, the nation’s leading ultra-Orthodox umbrella group.

Cremation, which some environmentalists object to for the pollutants it produces, is also forbidden under Jewish law, which requires specific steps after a person dies that include the washing and quick burial of the body. In Orthodox tradition, cremation is a defilement.

But composting is similarly problematic, according to Shafran. “The idea of ‘utilizing’ a body as a growth medium is anathema to the honor due to a vessel that once held a human spirit,” he said.

Or as Rabbi Joseph Potasnik, executive vice president of the New York Board of Rabbis, put it: “Reverence for the dead through proper burial traditions has taken place throughout the generations.” He added: “The idea of grinding the bones is at odds with Jewish law.”

The Conservative movement, which lies between more traditional Orthodox Judaism and the more liberal Reform movement, has not taken a position on human composting, said Rabbi Jeremy Kalmanofsky, who leads Ansche Chesed, a Conservative synagogue in Manhattan. But he has studied the issue on its behalf and concluded that making a profit from human composting does not align with Jewish tradition.

“There is a difference between returning [a body] to the Earth — which is the point — and using the soil for a business,” he said.

A tallit atop a vessel that contains the remains of a Jewish person at Return Home, a Washington state funeral home that specializes in human composting.

In general, he continued, dead bodies shouldn’t be used for tangible benefit, even if it’s not strictly commercial. That’s why, he said, “it’s dishonorable to eat fruits or pick flowers growing directly above graves, nourished partly by decomposing human flesh.”

The Union for Reform Judaism, the largest Jewish denomination in the U.S., had no comment on human composting.

Goldstein, the Washington state rabbi who has fielded inquiries about human composting, is a past president of the Reconstructionist Rabbinical Association, which he said not taken a position on it.

But even though he’s not an advocate, Goldstein said for some Jews, human composting dovetails nicely with their Jewish environmental values, which call them to be good stewards of the Earth. He advises other rabbis to be prepared for the conversation.

“I have to serve my people,” Goldstein said. “This is not an issue we can shy away from. It is reality and we have to deal with it.”

Lessons from my dying therapist

— Care less, have fun – and accept the inevitable

‘For Sara, it’s the sea with its endless horizon that connects her to the infinite, the divine, the cosmos.’

In watching my beloved counsellor die, I finally learned how to live

By

My therapist told me she was dying the way someone else might admit to cancelling their gym membership. Oh no, she told me when I asked how her immunotherapy was going, she had stopped all that. She sounded regretful but not distressed. I was confused. I knew the tumours in her lungs were inoperable but I had understood the cancer was all but beaten. I’d asked how the treatment was going only to check she wasn’t suffering any nasty side-effects.

Actually, the chemotherapy hadn’t worked and the immunotherapy was somehow making things worse. She had been offered another treatment but that would mean losing her hair and she would rather not. So no, she had given everything up except the oxygen.

Porca,” Sara said, summarising the situation in a succinct Italian expletive, and I slowly understood that one of my favourite people on Earth was dying.

“I love life but if it’s destiny, I don’t mind to die. I think it’s an injustice but I say, Sara, care less for once!

“I believe in a miracle. I want another year, maybe they’ll give me another few months, it doesn’t really matter. I’m feeling quite well actually!”

In fact, we had two months. Rather than cut down on our sessions she upped them, refusing to accept any additional payment, and miraculously this was somehow enough time for her to teach me how to live without her and how to die excellently.

Dai, come on then, we’ve a lot to do. We need to close properly, and you need to have a baby before I die. Concentrate on making love!”

She was joking. Sort of.

“By the way, do you happen to know someone who can talk French with me? Someone nice and friendly. I need to practise my French for paradise.”

If the boundaries of a conventional client-therapist relationship sound as though they were blurred in her last weeks, they weren’t. At least, not unintentionally. Sara was unorthodox, certainly, but mostly she was cunning; she had a plan.


I found her in November 2018. I had been driving up a steep mountain road on a Greek island on holiday when I started to sweat profusely from my palms. I didn’t trust myself not to swerve over the edge. My whole body started to shake, then I couldn’t catch my breath, then I was going to black out, but there was nowhere to pull over. The roads were narrow and there was a precipitous drop inches from me, so I thought the safest solution was to drive at a crawl on the wrong side of the road, clinging to the mountainside. The trucks driving towards me in the same lane, horns blaring, swerving to avoid me, did not agree. When I finally reached flat land at the top, I stopped, got out and dropped to the ground, needing to press my belly to the earth like a snake. I abandoned the rental car and walked 35km to a port where I hitched a lift back to my Airbnb on a fishing boat. Then I Googled therapists.

One of the first results promising swift treatment for panic disorders was Sara Dryburgh, a clinical psychologist and psychotherapist with 30 years’ experience.

A few days after flying home, I am in the consultation room at her home in north London. A very tiny woman, maybe 50 or 60 years old, with a huge smile, red lips and excellent hair sits on the sofa opposite me, in a glamorous silk shirt, covered in blankets. I am also covered in blankets and wearing the fluffy slippers with dog faces she has offered me. The room is messy, littered with open books, mostly on myth and philosophy, mostly Italian; postcards; stuffed toys and trinkets. It’s totally mad.

Therapist Sara Dryburgh in Verona in the late 1980s
Sara Dryburgh in Verona in the late 1980s.

I tell her that my panic attacks had started when I was six and first understood that I was going to die. They have never really left, just shifted about. Since Greece, they have focused mostly on roads. Driving along any road with a drop, I can black out with terror.

“Yes, the panic is there to tell you something,” Sara says.

She doesn’t want to talk much more about why. She suggests instead that we try a guided meditation and uncomfortably, I agree. Surely reading a meditation from a book is something I can do without professional assistance. Still, I close my eyes and concentrate as she reads in her thick Italian accent. I miss every fifth word.

“You find yourself by a beautiful something. By the something you feel yourself very calm.”

I don’t know how, but it works. When we finish, I feel calmer than I can remember feeling. Or is it safer? In the course of the next three and a half years, I speak to her almost every week and my life changes completely for the calmer and the safer. I quit my job as an editor at the Guardian, move to Greece, and finally recover from a drawn-out, tumultuous breakup. We keep up our sessions by phone. Occasionally she speaks to me in Italian, refusing to accept that I can’t understand.

Dai! Come on, it’s so easy. You’d learn it in a few weeks if you tried, and then you could read my Morelli!”


In clinical terms, Sara is a Jungian existentialist. Up there with Carl Jung, Aristotle and Melanie Klein is her all-time favourite Italian psychiatrist Raffaele Morelli. I can’t find any of his work in English, but Sara doesn’t see language as a barrier to anything.

“You know Morelli – nothing is just one thing,” she says, as if I’d read every word.

She had started her career as a child psychologist in Verona but her first job in adult psychotherapy was at St Thomas’ hospital in London where she proved to be an extremely effective talking therapist, despite not speaking a word of English. By the time we meet, she has developed her own unique vocabulary.

“Don’t be a fascist! Always so extremist. You need to find a quotidianity,” she tells me.

Quotidianity is not a word, at least not an English one, but I understand immediately what she means. Equilibrium. Easiness. Normality.

“It’s sad, yes, but let’s find the good augit,” she suggests inevitably.

The good augit – also not a word – is the heart of Sara’s ideology. She created it, then embodied it. I had always heard it as some Italian variation of augur: that augurs well, there is an augit. It’s only when she’s dying that I finally ask her what she’s actually saying. Is it object?

“No! Not object. Augit. It means to be able to stay with the good bit of your life. To stay with the good augit is to find the good in an experience,” she says.

“If you don’t have this capacity to take the good augit, then you are trapped.”


Her dying is a crash test for the augit theory. I find myself walking through beautiful Athenian parks crying because I can’t focus on anything other than this feeling of crushing grief. There is an odd sensation of psychic bones being broken and reset. Sara understands this without me having to tell her.

“In this last period, I’ve never learned so much, it’s unbelievable. And you are doing the same. Maybe we are sharing because it’s like the both of us, in a different way of course, are being reborn,” she says.

“I will be reborn as an angel and you will be reborn as a different part of you.”

She has already given me several Lamy fountain pens, all with green ink, and packs of small black notebooks. Now she tells me she wants me to write about her. “Yes! I value myself. I think I did plenty, I deserve a good closure, or no? Write about Sara, ‘I never met somebody so mad, she is dying,’” she laughs. “I thought that, at my funeral – I will be dead – I want you to be there. It would be nice having you as a journalist.”

The absurdity of inviting someone to her own funeral makes her laugh so long and hard, it triggers a coughing fit, and she has to call me back. From this point on, I start to record all our sessions so that I can write about her more accurately, and Sara sets about heroically dying according to the good augit principle.

She has never learned so much, she says repeatedly and in awe. When I ask her what it is she has learned exactly, she always tells me a story about someone else.


In February, Sara is admitted to hospital with what I think is pneumonia. In fact, doctors have given her only a week or two to live. The room has a beautiful view over London, she tells me from her hospital bed, and all the nurses are kind and brilliant. One in particular fascinates her: she has three children but they live with her parents in Africa while she earns enough money to support them. Sara, a mother of three, sees this as superhuman.

“She is an excellent nurse, excellent. If I call her, she is able to forget everything and concentrate on the illness, yet at the same time, she is always thinking about these three children,” she wonders in amazement.

“I think there are periods in life when you can do things that are impossible. Morelli is right – in our mind there is not only negative, we have resources.”

The Italian physiotherapist who comes to treat her at home when she can no longer move easily is a genius. He knows instinctively that distracting her with stories from his childhood is the only way to help her through terrifying fits of breathlessness so he can work on her enough to get her diaphragm functioning again.

Then there is the reflexologist, she tells me, who comes to see her every morning and makes her laugh. She is so talented, also a language teacher and a makeup artist, and so strong.

“Oh my lord, how can they do it? It’s a distraction, but I’m genuinely interested,” she says when I ask her how she can be so totally absorbed in the lives, problems and abilities of everyone else when her own is ending.

“It doesn’t make sense to spend the last few months of your life in mourning.”

She can no longer do most of the things that had always brought her joy – cycle to London Bridge, go to Vivaldi concerts at St Martin-in-the-Fields, visit the National Gallery, walk on Hampstead Heath – but dying hasn’t robbed her of pleasure.

“I’m treated as a queen! I have a massage on the feet, I have physiotherapy. If I knew I would be spoiled like this, I would have got ill before,” she cackles down the phone in mid-July, breathing audibly through her oxygen mask.

She loves delicious food, her middle son is a brilliant chef, but her body now refuses to digest it and she’s losing a lot of weight. She has the bikini body she always wanted. “You know Italian women, they need to be perfect. I couldn’t care less. I always bought these very small bikinis with this big stomach.

“I told my friend in Italy I need to have a few bikinis. She says, ‘But Sara, you don’t come to the sea!’ I told her, who cares? I need a new one – I will wear it in bed. I want to have it before I die.”


When Sara was four, she had pneumonia. Then she contracted rheumatic fever. Her uncles would wake up at 4am and take her to the sea, believing the water would strengthen her. Her sister had died with pneumonia aged two, and Sara attributes her own survival to the sea. It feels as though it might deliver her the same miracle again, if only she could reach it.

“Mamma, I do miss the sea,” she admits later in July when it’s 40C in north London.

“I really believe in nature. We should treat nature well because we have more than one family; we are also all children of nature and the cosmos.”

Her beliefs are more ancient Greek than flower child, and they help me. Dying becomes less terrifying when it’s less a brutal cessation of being and more a return to some original state with your meta-family: Mother Gaia, Father Uranus and Grandma Chaos. I find the idea reassuring, particularly if Sara is floating about in there somewhere.

The last photograph taken of therapist Sara Dryburgh, five days before she died
The last photograph taken of Sara Dryburgh, five days before she died.

It’s about this time that I start hugging trees. I do it in the park near my house when I’m sure no other park walkers can see me. It’s a connectivity thing and it also helps. Maybe parts of Sara or me will be tree someday. I don’t tell anyone but her.

“You’re very clever to find parents in nature,” she congratulates me. “Your father is probably a tree, a birch or something similar.”

She bursts into song, offering in four perfect lines an animist’s answer to death anxiety: “Phoebe’s the sun / Phoebe’s the sea / Phoebe’s Phoebe / And is like a tree.”

For Sara, it’s the sea with its endless horizon that connects her to the infinite, the divine, the cosmos. It’s why her reliance on oxygen tanks is so difficult. She can no longer travel farther than an hour from home without panicking that her supply will run out. She will never see the sea again.


As the summer’s heatwave rolls on, she isn’t able to leave her third floor flat and breathing has become more difficult. One night, she almost dies. “At this moment, I really wanted from the heart the sea when it’s in a tempest, a rough sea. I have a friend who is teaching art and I just said to her, ‘Do you mind to send to me some rough sea?’ She sent me so many. Now I have the sea tempesta everywhere, it’s amazing!”

Somehow, for her, a symbol can fill any lack. She surrounds herself with paintings of the sea and fresh-cut roses. “I’m getting fixated on roses. I’m a rose fascist, I can’t have any other flower around me,” she tells me. “I only realised today it’s because the rose belongs to Italy. Also in England, there are roses everywhere, so in this moment when I can’t go to Italy, they are my roots.”


In early August, I fly back from Greece to see her. She looks thin but beautiful, full of energy, dragging her oxygen tank behind her like a bunch of balloons. I bring her pink roses and a wooden carving of a saint from Athens. The Greek Orthodox are very specific and the lady in the shop had recommended Savvas, a saint who specialises in miracles for people with lung cancer. Sara is delighted and we prop him up against the vase of roses, next to pictures of her sons, so she can see him from her chair.

She has a present for me, too: a pair of her silver starfish earrings.

“Just keep it. I want you to have something, for heredity,” she insists when I try to refuse. “Che bella, and they represent the sea.”

We talk a bit about her childhood and she tells me that, in the past few weeks, she’s been comforted by her sister.

“I contact her symbolically. She died but I have her inside myself,” she says with a shrug.

We finish the session by finding three good augits. Afterwards, she asks me to help her organise the presents she wants to send back to the little seaside town in Tuscany where she spent almost every summer. She won’t make it back again. A woman there had a miscarriage and local busybodies have been gossiping, saying it’s because she went out dancing that she lost the baby. Sara’s furious.

“What can I do? She doesn’t need a psychotherapist, so I got her all the girly bits. What does it take me? A few minutes, nothing.”

But she’s also bought presents for everyone in the town – books, toys, candles. I survey the haul, it looks like Santa’s sled, and tell her that she’s been very generous.

“Believe me if you’re generous it comes back,” she tells me. “Look at me! It comes back in so many things, unbelievable.”

I’ve been worrying for weeks about saying goodbye. What if it’s the last time I see her? It will be too painful. But when it comes to it, I feel warm and happy as I usually do after an hour in her company. I’m convinced she has longer than the doctors are allowing. They don’t know her. She has the sea, Saint Savvas, the cosmos. She’ll die when she’s ready.

“When do I see you next?” she asks as I head out the door, and I tell her I’ll be back in London in September.

“That’s nice,” she says. “I’m better. I think I will be alive. Go and enjoy, have a nice time. You can’t do things without risk!”


Over the next two weeks, our sessions are disrupted because I’m travelling, having a nice time. When we speak again, I’m back in Greece and Sara sounds frail. She doesn’t seem to be sleeping much any more but she’s been using the time alone at night to think and write. She studied philosophy before psychiatry and has composed poetry since she was a child. She has written her rules for a good life and asks if she can read them out to me. The effort is audible.

1 Balance: not putting all your effort into just one thing like professional success or accumulating wealth.
2 Honesty: being honest with yourself; not accepting comfortable lies.
3 Cherishing relationships with people who matter to you. Accepting that some people will never like you.
4 Developing your life to make best use of your own unique talents and attributes even when the result is not what society values the most.
5 Knowing when to give up on a lost cause. Accepting the inevitable with dignity.
6 Consider reading Marcus Aurelius’s Meditations and Edith Hall’s Aristotle’s Way.

I write them up, print them out and stick them on the wall next to my desk. I buy roses for my flat. I order a copy of Aristotle’s Way. When I next speak to Sara, it’s 16 August. She’s had a couple of difficult nights, she admits, but says she managed to get through them using mythology. “I’m incredible with myth, it’s Jung basically. I always go to Apollo. I decided to do a contract. I said, ‘Apollo, come on, give me a few months. I need to finish my clients properly.’ He hasn’t answered me yet what he wants back. What can I give back to Apollo? I need to think about it.”

I tell her I’m considering getting a tattoo of a rose because it reminds me of her, but she doesn’t like the idea at all. Why would I put myself through that sort of pain? I tell her that I love her.

“I think I represent a safe part and you have that inside you,” she tells me.

“I am ready for everything because I have an excellent life. I adore my clients. I did an excellent job. I really like my children and my husband. I couldn’t have more. Seriously! If I need to go, maybe it’s better that I’m the first because I have all this romantic theory to help me. I’m not worried about it at all, but I don’t want pain. This is it – I don’t want too much pain.”

She asks if we can speak for shorter periods but more often because talking for an hour is just too much. It’s Wednesday and we agree to talk again on Saturday. On Saturday morning, I receive a text from her number saying that she’s been taken ill. It doesn’t sound like her. It isn’t. Sara died on Friday morning.


Her memorial is held exactly one month after her death. It’s at the restaurant where her son is a chef. I wear the earrings she gave me, as I do when I want to feel close to her, and red lipstick because she would have liked it. Like almost everyone else, I’ve come with roses.

There is a board of pictures: Sara as a young girl looking adorably severe at her first communion; as a mother hugging her young sons; a toddler in the sea; a wife, her husband’s arm around her by a full rose bush. In front of the picture board is a spinning globe dotted with places she visited; her glasses; Savvas the Greek saint. I sit opposite the board next to an Italian woman. Like me, she is writing in a black notebook with a Lamy fountain pen with green ink. We notice and laugh.

Her husband and three sons speak. I wonder if they find it difficult facing a room of strangers in tears when they’re the ones who lost their wife and mother, but they are kind, curious and generous. They talk about Sara with a frank emotional intelligence that’s breathtaking. Her eldest son admits he had been having a hard time accepting that she was going to die. “I told Dad I was feeling very bad and he said, quite rightly, ‘You realise your mother has been sitting in a chair for two months doing nothing but scheming to make sure you’re going to be all right, so trust her.’ And I do. She was sneaky.”

Her middle son tells us they were all with her when she died.

“The nurse was administering the end-of-life care, all the drugs that meant Mum could have a peaceful end, comforting Mum, saying, ‘You’re doing really well, Sara, really well, that’s good, good, good.’ The last thing Mum did was to turn around and with great effort say, ‘I’m not doing good, I’m doing excellent.’

“That was her outlook. To look all the crappy stuff in the face and be like, nah, you’re all right. I see you’re there but I’m choosing to enjoy this more than I’m meant to. That ability to sing and dance no matter how shitty the situation and decide: no, I refuse to have a bad time here. I’m going to look at life and find it beautiful even if it sucks, and it really sucks at times. We should all remember that. We can all live excellently, not just fine.”

Her husband tells Sara’s clients that she has made arrangements for all of us who wanted to continue with another therapist, but repeats for us what he had told his son:

“If you feel lost, I would urge you to consider that she took great care in her last few months when she knew the end was near to prepare everyone, whether they were patients, friends, family. If you want her monument, look inside you.”

Back in Greece, I go to an island with some friends. I want very badly to be near the sea and Ikaria is one of the few Greek islands with proper waves. I want to learn to surf. It’s only on the drive from the ferry to the hotel that I realise the island is basically one huge mountain lined by terrifying cliffs. I consider getting straight back on the 12-hour ferry to Athens. I’ve never seen roads like them, not one bend without a dizzying drop to certain death. It’s fine, I tell myself, sweaty palmed. I’ll stick to surfing and hiking, writing and drinking.

On the second day, I sprain my ankle. If I want to do anything for the next week beyond sitting at the hotel bar, deathly cliff roads will be unavoidable. I’ve been listening to the recordings of my sessions with Sara. Her voice is clear in my head, or it’s my voice, I’m not sure.

Dai, come on,” it says. “Fuck it, care less for once. Have fun!”

The road leading to a secret beach we’ve been told about is a dirt track edged by a sheer rock face that plunges to the sea. My friend negotiates it carefully and I peer out of the passenger seat window over the edge. I’m ready for the cold sweat, the hyperventilation, the blackout. It doesn’t come. At the bottom, we find one of the most beautiful coves any of us have ever seen. I hobble towards the water, nothing but tree-lined cliffs and a deep blue horizon in front of me. The sea tempesta, I think. It is a very good augit.

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