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Rumours of bones and the remembrance of an exterminated people in Newfoundland - the emotive immateriality of human remains

change in attitudes and policies concerning the display of human remains and, in particular, the remains of indigenous peoples. The Vermillion Accord on Human Remains adopted by the World Archaeological Congress in 1989 advocates ‘the respect for the mortal remains of the dead’ that ‘shall be accorded to all, irrespective of origin, race, religion, nationality, custom and tradition’ and recognition and respect for the ‘wishes of the local community and the relatives or the guardians of the dead’.62 Museum services have variously engaged with the ambiguous notion of

in Human remains in society
Dominant approaches

evolution of human history and that the onward movement of modernisation is ultimately an innocent, transparent and emancipatory process. But as this chapter and the discussion of Indigenous Australians’ health suggest, not simply the application but actually the constructions of human rights themselves in developed states can be ambivalent, myopic and exploitative. In the international arena, the persistence, for example, of widespread starvation as a feature of our political and economic lives – a phenomenon that is sometimes ruled out of consideration under the

in Human rights and the borders of suffering
Open Access (free)
Ben Okri, Chenjerai Hove, Dambudzo Marechera

economic and political systems of regulation and order.12 In their stead have grown up ‘state entities’ within which unconditional power has become fully socialised, the ‘cement’ of the authoritarian regime. Although the early postcolonial state did initially collaborate in creative ways with indigenous social ties and traditional economic bases, like market networks, these prodigal, prebendal, at times parasitic structures eventually proved inflexible to global economic pressures. In BOEHMER Makeup 144 3/22/05 2:55 PM Page 144 John's G5:Users:john:Public:John's Mac

in Stories of women
Open Access (free)

white and black teams against each other, naming them The West (England and Australia) and The Rest. The Mavericks, a group of Antiguan-, Barbadian-, Grenadian, Guyanese-, Jamaican- and Trinidadian-Canadians joined Trinidadian and Jamaican nationals to celebrate unity and pride in black masculine sporting prowess, exerting a unified black identity despite their varied Caribbean origins and current

in Sport in the Black Atlantic
Open Access (free)
Anthropology and rural West Europe today

idyll. Their arrival pushed up housing prices and divided villages, whose indigenous inhabitants were ready to accept agricultural change if it increased production. But by the 1990s, the colonising newcomers had become so varied that they could not be usefully classed as just ‘middle class’, but rather as coming from a range of different fractions from within that expanding class, broadly conceived (Cloke et al. 1995; Urry 1995).3 On top of that, their increasing number had contributed in some cases to the destruction of the very rurality they sought. In many cases

in Alternative countrysides

referred to by Angharad Fletcher in Chapter 2, nursing was being provided across 60 Nurses during the Anglo-Boer War (what was to become) ‘South Africa’ by a number of different agencies which have been described as ‘reflecting the disjointed course of colonial development [in South Africa]’.5 This ‘nursing’ included care by family members and traditional healers for much of the indigenous population, the basic nursing and medical knowledge of European missionaries, the presence of trained European nurses, as well as the Afrikaners’ and their servants’ own home

in Colonial caring
Open Access (free)
Baker and Berman, and Tempean Films

‘collection of well-worn jokes stitched together to make a plot’. 7 These were not the sort of films that would account for Tempean’s prolific output in the 1950s. In 1950 they began to turn out the kind of efficient crime thrillers that would be their staple for most of the decade. The first five are wholly indigenous in flavour, with British stars, generally of the second rank, supported by sturdy

in British cinema of the 1950s

apparent ways-​of-​civilisation for Asia. Carol Gluck’s summary (1985: 253–​7) of the process of adoption and ‘naturalization’ of bunmei by the time toyoshi studies started to emerge is apt: ‘ “civilisation” appeared as an indigenous fact of social life that possessed the same descriptive transparency as any unmodified common noun’ (1985: 254). The theories of civilisation spanning the range of Asianist perspectives may have varied. However, they all built on the apparatus of concepts and sciences constructed in the early Meiji period and thus could take a place in the

in Debating civilisations
Open Access (free)

a while. Cricket builds that because you go all over the world and you get to meet people. People that you haven’t seen for X amount of years, but you remember.” When I mentioned that I was studying Caribbean culture and cricket, the locals said: “If you want to see a carnival you shoulda been here two weeks ago for the Australian High Commission versus Barbados High Commission game.” “There was one

in Sport in the Black Atlantic
Colonialism and Native Health nursing in New Zealand, 1900–40

4 ‘They do what you wish; they like you; you the good nurse!’:1 colonialism and Native Health nursing in New Zealand, 1900–40 Linda Bryder Introduction In 1911 New Zealand’s Department of Public Health launched its Native Health nursing scheme, to serve the health needs of the local indigenous population, the Māori.2 At that time the Māori population numbered about 52,000; most lived in extremely isolated small communities and had much poorer health standards than non-Māori. The circular announcing the scheme explained that the appointees would be trained

in Colonial caring