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Cemeteries are repositories of concrete depictions of beliefs about the dead. Their location and layout, the vegetation growing on and around graves, and grave markers all serve as physical representations of beliefs about the dead, of the relationship between the living and the dead, and reflect cultural concerns. As I mentioned in my doctoral dissertation, The Dearly Not-Quite Departed: Funerary Rituals and Beliefs About the Dead in Ukrainian Culture, the arrangements of graves. the placement of grave markers, and the inscriptions on grave markers in Ukrainian cemeteries have symbolic significance; they illuminate elements of Ukrainian beliefs about the dead. Although I cannot present every aspect of this subject here, I will demonstrate that an examination ofthe material culture of funerary rituals, and of cemeteries and their contents, provides evidence of concern with boundaries and demonstrates that death is depicted in terms of territorial boundaries. The data in this article comes primarily from my field work in Ukraine. The bulk of my fieldwork was carried out in the spring and summer of 1997 with native folklorists and ethnographers in central, southern, and western Ukraine. The material culture, such as grave markers and cemetery layout, is depicted in photographs from my fieldwork in all three regions in my dissertation, although I am not able to include them here. The focus of my discussion here will be territorial symbolism depicting beliefs about the journey the dead undergo and that depicting the relationship between the living and the dead. My analysis relies heavily on Mary Douglas' theories on order, disorder and anomaly. \ Although she discusses neither funerals nor Ukrainian folklore in her work, these theories can illuminate a number of aspects of Ukrainian funerary rituals, including territorial symbolism. According to Douglas, humans have a need to impose order on existence in order to deal with the multitude of occurrences, objects, and people they encounter in daily life. People impose order by creating categories and attempting to fit all that they encounter into these categories. Those elements which do not fit are anomalies: Douglas defines anomaly as "an element which does not fit a given set or series."~ She predicates portions of her theories on the concept that societies are structured and therefore have boundaries and margins, and points out that margins can be dangerous. Both boundaries and margins are anomalous (or at least ambiguous) in that they belong to neither one nor the other category, hence their designation as potential dangers. Tied into this concept is the idea that the body serves as a symbol for society, and concerns about entrances and exits (which are margins in that they are the outer limits of the object in question) can be represented on the body. These ideas are relevant in that a number of instances of marking and crossing boundaries appear not only in funerary rituals, but also in graveyards. Based on my visits to a number of cemeteries in different regions of Ukraine, Ukrainian

Marking Death: Representations of Beliefs about the Dead in Ukrainian Cemeteries