Beinkowski (2006: 8) sees it essential to dig deeper in the various attitudes we hold towards mind, body and consciousness because ‘the relationship between Body and Mind lies at the core of different world-views’ (ibid: 2).

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Their presence is felt in the landscape and the environment.

Why are discussions on personhood and the moral standing of the dead important?

We see that respect is a matter of relativity in this case.

There is not one correct answer as both cases are valid.

Pagans are coined as ‘new indigenes’ by Bain and Wallis (2006: 4) due to their shared worldviews with indigenous peoples, ‘whose re-enchantment practices involve engaging with nature as alive with spirits… The idea of personhood and the lack of it are also quite important.

Philosopher Immanuel Kant argues that personhood exists with conscience and capability to make choices (Beinkowski 2006).

This view ‘came to be the philosophical foundation of Enlightenment knowledge and of the practice of ‘Science’ from the seventeenth century onwards’, guiding the disciplines of archaeology and museology; (2) Materialism: only Body or Matter exists.

‘Philosophy and science had become largely materialist and continue to do so today’; (3) Idealism: Only Mind or spirit exists, everything else is an illusion.

In this essay, I will attempt to summarise the broad theoretical discourse on the moral standing of the dead and the displaying of human remains in museums.

I will first address the different worldviews that affects how various groups interpret the dead, identifying two opposing sides of the argument: Dualistic and Materialistic scientific community and Animistic indigenous communities and Pagan groups.

As a consequence, death cannot separate the body from consciousness.