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Yehonatan Alsheh

fundamentally non-existent that the mere notion is declared unintelligible) at about the same time. However, one cannot avoid wondering whether the fact that the corpse is so inconveniently something, as opposed to an embodiment of radical nothingness, does not suggest yet another dimension to the abjection its bare presence causes. Certain corpses and even mere fragments of certain corpses came to be regarded in a dramatically different way during the late fourth and fifth centuries, with the rise of the cult of saints in Latin Christianity.45 Peter Brown in his classic

in Human remains and mass violence
Open Access (free)
Tracing relatedness and diversity in the Albanian–Montenegrin borderland
Jelena Tošić

(the village of Sarapovina) to Montenegro in 1465, two years after the Ottomans conquered Bosnia. The grand narration that all agree upon, regardless of confessional and national affiliation, is that Božina Sarap was one of the ‘brave’ men who came to the (still) not occupied ‘Old Montenegrin’/Zeta lands (see Figure 4.1, shaded area) to fight against the Ottomans and protect both Montenegro and Christianity. After conflict and subsequent reconciliation with the local lord Ivan Crnojević,10 Ivan granted Božina a piece of land. This is how Božina settled near Cetinje

in Migrating borders and moving times
The disposal of bodies in the 1994 Rwandan genocide
Nigel Eltringham

protect ‘public health’ are prevalent euphemisms found in contexts of genocide.92 To what extent is cleansing a town of the dead derivative from cleansing a town of the living? These alternative interpretations revolve around the tension between intentional concealment versus ‘public health’. However, studies of funeral rites in Rwanda and Rwandan attitudes to the dead raise even more complex possibilities. Claudine Vidal notes that it was only colonization and the introduction of Christianity to HRMV.indb 170 01/09/2014 17:28:42 The 1994 Rwandan genocide  171 Rwanda

in Human remains and mass violence
Ideology, physical destruction, and memory
Rémi Korman

: Génocides et politiques mémorielles, 2012), available at memorielles/?Le-Rwanda-face-a-ses-morts-ou-les (accessed 9 October 2013). On funerary rites in Rwanda and the role of Christianity in the evolution 5/15/2014 12:51:29 PM 240  Rémi Korman 39 40 of representations of death, see G. van’t Spijker, Les Usages funéraires et la mission de l’Eglise: une étude anthropologique et théologique des rites funéraires au Rwanda (Kampen: Uitgeversmaatschappij J. H. Kok, 1990). ‘[L]’esprit du défunt, le muzimu, sera bon ou

in Destruction and human remains
Towards atypology of the treatment of corpses of ‘disappeared detainees’ in Argentinafrom 1975 to 1983
Mario Ranalletti

, Divine Violence: Spectacle, Psychosexuality and Radical Christianity in the Argentine ‘Dirty War’ (Boulder: Westview Press, 1992), pp. 16–17. Ibid., p. 13. Córdoba Federal Criminal Court No. 1, judgement for the case ‘Menéndez, Luciano Benjamín y otros’, pp. 185–8. A. Becker, ‘Exterminations: le corps et les camps’, in G. Vigarello (ed.), Histoire du corps: 3. Les mutations du regard. Le XXe siècle (Paris: Editions du Seuil, 2006), pp. 321–39; C. E. Forth, ‘The body’, in J.-M. Dreyfus & D. Langton (eds), Writing the Holocaust (London: Bloomsbury Academic, 2011

in Destruction and human remains
Open Access (free)
A war of extermination, grave looting, and culture wars in the American West
Tony Platt

American West   17 Indians’.15 The susceptibility to disease was facilitated by policies that removed Indians from their land, banished their cultural traditions, disrupted familial relations, and tried to replace long-standing ways of understanding the world with Catholic dogma.16 The missionaries gave the neophytes a short course in Christianity before converting them en masse. But when they died en masse, they received burials fit for savages, not Christians: they are stacked ten and more deep in anonymous pits underneath the grounds and iconic buildings of one of

in Human remains and identification
Open Access (free)
Machines of mass incineration in fact, fiction, and forensics
Robert Jan van Pelt

killed by other means (mostly by gas), most authors who refer to the Holocaust choose to emphasize the importance of the act of burning within that genocide. There are various reasons for this. First of all there is the traditional association of the death camps, where half of the Jews were killed, with hell. Sonia Landau recalled that when she arrived in Auschwitz-Birkenau, her friend Zosha remarked, ‘We’ve arrived in hell’, adding the question ‘do you think we’ll roast?’ For the Polish-Catholic Zosha, who had been raised within the sacred topography of Christianity

in Destruction and human remains