The majority of motives for body donation stem from the wish to be useful after death. However, the present survey suggests that body donation is more than an altruistic act; people are also motivated by personal benefit. Results of our survey contradict the notion that body donation stems from loneliness. Many donors have a supportive social network and meaningful social relationships. People moreover propagate body donation within their social networks.

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Anatomical professionals know better than anyone else that donated bodies are a valuable asset to anatomical science and medical education. They highly value voluntary donations, since a dearth of bodies negatively affects their profession. With this in mind, we conducted a survey (n = 54) at the 171st scientific meeting of the Dutch Anatomical Society in 2009 to see to what extent anatomical professionals are willing to donate their own body. The results reveal that none of the survey participants are registered as a whole body donor and that only a quarter of them would consider the possibility of body donation. We argue that the two main constraints preventing Dutch anatomical professionals from donating their own body are their professional and their social environments. In contrast to the absence of registered body donors, half of the anatomical professionals are registered as an organ donor. This figure far exceeds the proportion of registered organ donors among the general Dutch population.

In The Netherlands, the number of body donor registrations has been increasing for several years. Body donors are people who register at an anatomical institute to donate their entire body, after death, for scientific education and research. Although only 0.1% of the Dutch population is registered as a body donor, this is sufficient to realize the anatomical demand of about 650 bodies annually. Due to the recent rise of registrations many anatomical institutes have (temporarily) stopped registering new donors to prevent a surplus of bodies. Based on a large body donor survey (n=759) and in-depth anthropological interviews with 20 body donors, we try to give an explanation for the rising registration numbers. We argue that the choice for body donation in contemporary, individualized Dutch society is an autonomous way to give meaning and sense to life and death outside the framework of institutionalized religion.

While house shrines seemed to have virtually disappeared from Roman Catholic homes in the Netherlands, a representative national survey conducted in 2005 showed that they had reemerged in a different form and become a more widespread phenomenon among the Dutch population. Irrespective of religious denomination, or even despite having no religious affiliation at all, about a third of the respondents stated that they had a memorial place in their home. A 2007 questionnaire revealed that new types of house shrine can be seen as a material representation of the identity of deceased relatives. We argue that, in many cases, survivors maintain these home memorials to preserve the deceased's postself rather than because they are concerned for the fate of the soul.