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In Study 1, children (8\u201317 years) and adults (19\u201371 years) were asked whether bodily and mental processes continue after death. The death in question was presented in the context of a narrative that focused either on the corpse or on the ancestral practices associated with the afterlife. Participants aged 8 years and older claimed that death brings an end to most bodily and mental processes. Nevertheless, particularly in the context of the religious narrative, they claimed that certain mental processes continue even after death. This assertion of an afterlife was more evident among adults than children, especially with respect to cognitive processes, such as knowing and remembering. In Study 2, 5\u2010 and 7\u2010year\u2010olds were asked similar questions in connection with the death of a bird and a person. Seven\u2010year\u2010olds consistently claimed that bodily and mental processes cease at death, whereas 5\u2010year\u2010olds were unsystematic in their replies. Together, the two studies replicate and extend findings obtained with Western children showing that, in the course of development, different conceptions of death are elaborated\u2014a biological conception in which death terminates living processes and a religious conception in which death marks the beginning of a new form of spiritual existence.<\/jats:p>","DOI":"10.1080\/03640210802066907","type":"journal-article","created":{"date-parts":[[2008,6,20]],"date-time":"2008-06-20T14:43:41Z","timestamp":1213973021000},"page":"713-740","update-policy":"https:\/\/doi.org\/10.1002\/crossmark_policy","source":"Crossref","is-referenced-by-count":181,"title":["Understanding Mortality and the Life of the Ancestors in Rural Madagascar"],"prefix":"10.1111","volume":"32","author":[{"given":"Rita","family":"Astuti","sequence":"first","affiliation":[]},{"given":"Paul L.","family":"Harris","sequence":"additional","affiliation":[]}],"member":"311","published-online":{"date-parts":[[2008,6]]},"reference":[{"key":"e_1_2_7_2_1","first-page":"111","article-title":"Invisible objects: Funerary rituals among the Vezo of western Madagascar","volume":"25","author":"Astuti R.","year":"1994","journal-title":"Res: Anthropology and Aesthetics"},{"key":"e_1_2_7_3_1","doi-asserted-by":"publisher","DOI":"10.1017\/CBO9780511521041"},{"key":"e_1_2_7_4_1","doi-asserted-by":"publisher","DOI":"10.1525\/ae.1995.22.3.02a00010"},{"key":"e_1_2_7_5_1","doi-asserted-by":"publisher","DOI":"10.4000\/terrain.985"},{"key":"e_1_2_7_6_1","first-page":"163","volume-title":"Questions of anthropology","author":"Astuti R.","year":"2007"},{"key":"e_1_2_7_7_1","volume-title":"Concepts of body, mind and spirit among the Vezo of Madagascar","author":"Astuti R.","year":"2008"},{"key":"e_1_2_7_8_1","article-title":"Constraints on conceptual development: A case study of the acquisition of folkbiological and folksociological knowledge in Madagascar","volume":"69","author":"Astuti R.","year":"2004","journal-title":"Monographs of the Society for Research in Child Development"},{"key":"e_1_2_7_9_1","volume-title":"In Gods we trust: The evolutionary landscape of religion","author":"Atran S.","year":"2002"},{"key":"e_1_2_7_10_1","doi-asserted-by":"publisher","DOI":"10.1016\/j.cognition.2004.05.004"},{"key":"e_1_2_7_11_1","doi-asserted-by":"publisher","DOI":"10.1163\/157006899X00078"},{"key":"e_1_2_7_12_1","volume-title":"Why would anyone believe in God","author":"Barrett J. 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