Although the cultural deathscapes of acute grief in the early days after a disaster are well-understood, there is a gap in the literature on the role of ritual ceremonies over the months that follow the initial funeral. Drawing upon a case study of the 2010 Diamond Island stampede in Cambodia, which killed 347 people, this article considers the meaning and value of the ritual ceremonies over the first year after the funeral in comforting the living and connecting them to the dead. A companion article focuses on the events that unfold in the first week after loss.

An ethnographic study was carried out in Phnom Penh and 9 provinces with 38 members of the families of those who were killed and 42 key informants including monks and Buddhist lay officiants. In this article several in-depth case studies are presented.

Shortly after the cremation, the ritual of ‘changing the body’ helped families who were not ready to let go. The 7- and 100-day ceremonies provided comfort that their loved ones would be successfully reincarnated, and thus helped them accept the irreversibility of their unanticipated loss. Some ameliorated their grief by ‘continuing bonds’ with the dead, who were believed to have been reborn to unwitting ‘surrogate’ mothers who were also members of the grieving families.

The continuing process provides disaster relief in the form of ‘emergency cultural grief therapy’ which averts the threat of ‘reincarnation failure’ and provides a socio-moral framework for public mourning and a system of meaning for private grieving. The findings provide insights into developing a culturally responsive framework for ongoing interventions after disasters.

尽管在灾难发生后的早期，人们对急性悲痛的文化死亡景象得到了很好的理解，但是在最初的葬礼之后的几个月中，关于仪式仪式的作用的文献仍然存在空白。本文以2010年柬埔寨钻石岛踩踏事件为例，造成347人死亡，该案例研究考虑了葬礼后第一年举行的仪式的意义和价值，以安抚生活并使人与死者联系起来。配套文章重点介绍损失后第一周发生的事件。

在金边和9个省进行了一项人种学研究，其中有38名遇难者家属和42名主要被告，包括僧侣和佛教徒。本文介绍了一些深入的案例研究。

火化后不久，“改变身体”的仪式帮助了尚未准备放手的家庭。为期7天和100天的仪式为他们的亲人成功转世提供了安慰，从而帮助他们接受了意外损失的不可逆转。一些人通过与死者“继续保持联系”来减轻痛苦，据信死者是重生于不知情的“代孕”母亲，这些母亲也是悲痛家庭的成员。

持续的过程以“紧急文化悲痛疗法”的形式提供救灾，避免了“轮回失败”的威胁，并为公众哀悼提供了社会道德框架，并为私人哀悼提供了含义系统。这些发现为开发针对灾难后正在进行的干预措施的文化响应框架提供了见识。