"The death of an animal’s physical body may be separated from the death of the animal person, whose spirit is believed to go to Waso’q, the Land of the Souls, an afterlife in which human and animal souls coexist in harmony, with all their needs fully met [4,14]. From this perspective, those animals who willingly permit themselves to be caught and killed to provide for their human relations have led a successful life. Just as our essence may remain when shifting from a physical existence to a spiritual one, our stories also suggest that fluidity is possible in our physical embodiment."
~ Margaret Robinson (https://doi.org/10.3390/soc4040672)
"Through a chaîne opératoire of transformation, humans (and animals) are reworked to become head-things, objects with potency and vibrancy, but potentially no longer social persons. They now belong to new spaces, contexts, and assemblages, which in turn are transformed by them. The alteration of the body in the form of head manipulation, removal, etc. twists personhood – it amplifies or eradicates the memory of an individual; it reconfigures social relations and allows the materiality of the body to emerge as the most important thing. The bones are perhaps now more important than the (non-)person; the materiality of the skull, cleaved or broken apart, more important than any whole it once belonged to."
~ Marianne Hem Eriksen (https://www.tandfonline.com/doi/full/10.1080/00438243.2019.1741439)