Everyone’s life has a beginning and an end. As death is an essential aspect of our existence that we cannot avoid, disposal of the dead is an inevitable activity of human society that is of personal, emotional, social, and environmental significance (Canning & Szmigin, 2010).
Although different cultures and traditions have their own death rites and rituals, land burial had been the commonest practice since pre-history (Decker, Muniz, & Cruz, 2018). However, we see a dramatic increase in cremation in the last half-century (Davies & Mates, 2005). Take the United States as an example, the cremation rate increased from 5.7% in 1975 to 48.7% in 2015 and since then, cremation has taken over land burial to be the commonest way of handling the dead. The rate was forecasted to further increase to 79.1% in 2035 (Statista, 2020).
Around the world, the cremation rate is often higher than 70% in those areas with a high density of population but limited land space (National Funeral Directors Association (NFDA), 2015). For example, Hong Kong sustains a population of approximately 7.5 million people on 1107 km² of land (Census and Statistics Department (CSD), 2019), approximately 90% of the deceased bodies are cremated (Food and Environmental Hygiene Department (FEHD), 2018).
The popularity of cremation reflects people holding a more relaxed stance on cremation as the social power of religion and tradition is declining (Heessels, 2012). From the viewpoint of public administration, local authorities promote cremation in order to address the constraints of cemetery capacity and provide the public with a hygienic means of disposal (Canning & Szmigin, 2010). First, cremation turns the body into ashes that greatly saves space for disposal. The Cremation Society of Great Britain adopted the motto “Save the Land for the Living” (Jupp, 2005). The total shadow price of environmental impacts caused by burial was estimated at 67€/person and that of cremation was only 52€/person, respectively (Keijzer, 2017). Second, land burial is identified as a potential source of a wide range of environmental pollutants(Silva, 1995)(Silva & Malagutti Filho, 2009) (Aruomero & Afolabi, 2014). Not only the decomposition of the corpse produces viscous leachate that may contaminate groundwater and potentially spread diseases to the population(Pacheco, Mendes, Martins, Hassuda, & Kimmelmann, 1991)(Dent, 2000) (Zychowski, 2012), but also residues of chemicals, e.g., cosmetics, dyes, and stiffeners, used in corpse makeup and preparation may cause soil contamination for a reasonable time(Üçisik & Rushbrook, 1998) (Amuno, 2013). Cremation effectively helps improve sanitary conditions by killing all viruses, germs, and bacteria carried by the body through intense heat and evaporation (Decker, Muniz, & Cruz, 2018).
However, cremation is not the final solution to the disposal of the dead. It is just a treatment that makes the disposal more flexible. There are many options for ash disposals, such as ash scattering (either on land or at sea), urn storage (either keeping at home, at a columbarium), and burying in a cemetery, etc. (Mathijssen, 2017). Among these options, many people choose to scatter the ashes of their loved ones in a scattering garden. For example, more than 70% of the total number of cremation cases in the Netherlands were disposed of by scattering (Dijk & Mengen, 2002). Although ash scattering in Asia is not as popular as in western countries, the number of ash scattering has greatly increased in recent years. For example, in 2017, there were 5,573 cases of scattering in scattering garden, respectively, accounted for about 12.1 % of the total number of 45,883 deats in Hong Kong (Legislative Council, 2020), increased from 4.6% in 2010 (Legislative Council, 2018).
Despite the continuously increasing demands of scattering garden, no scientific studies had ever attempted to evaluate the environmental sustainability of ash scattering using empirical data. Because ashes are an alternative form of human body, research ethnics requires researchers to seek consent from the studied subjects before measurements or experiments are conducted. However, such consent is impossible to obtain, implying the existence of unsurmountable difficulty. Furthermore, researchers tended to avoid having physical contact with cremated ashes because of sensitive implications, such as cultural beliefs and issues linked to the phenomenon of death history (Decker, Muniz, & Cruz, 2018). Although a few studies had discussed the environmental implications of ash scattering, their views were diverse or even contradictory. For example, Niziolomski, Rickson, Marquez-Grant, & Pawlett (2016) indicated that cremated ashes would be toxic to plant because high sodium content of cremated ashes exceeded the tolerable limit of plants. On the other hand,(Strand, Shields, & Swiader, 2008) indicated the potential of cremation ashes as sources of phosphorous for soil additive or fertilizer, based on a laboratory experiment which used EDTA and citric acid to extract phosphorus from cremated ashes.
With this in mind, this study aimed at filling the research gap by charactering and evaluating the vegetation performance of a scattering garden which had been open for ash scattering for six years. Specifically, the quality and quantity of vegetation of six lawns were estimated by analysing the aerial photos of the lawns; then grass samples were harvested and the weight of aboveground and belowground biomass were determined to examine the effects of ash scattering on the growth of the plant. The findings of this study may contribute to the body of literature by providing the portrait of the vegetation performance of a scattering garden after receiving cremated ashes. Furthermore, the findings provide reference to the policy and management of ash scattering. As the global landscape becomes increasingly populated and secularized, it is believed that ash scattering will become more and more popular, especially in Asia. There is an urgent need for scientific data, guidelines, and standards that inform the policy and plan for disposal of the dead (Basmajian & Coutts, 2010).