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Tracing relatedness and diversity in the Albanian–Montenegrin borderland
Jelena Tošić

dynamics of the Ottoman–Montenegrin border that contributed to shifting identities, boundaries and allegiances among the local population. Local people found themselves Travelling genealogies 83 between the ‘soft’ margins of Ottoman rule on the one hand and, on the other, the political strategies of the Montenegrin rulers whose goal was to shift the border in their favour. Hence repeated border crossings, conversion to Islam or intermarriage were common social practices in the Montenegrin–Ottoman borderland. After having been marked – although still permeable and

in Migrating borders and moving times
John Borneman

are no longer among the living will be converted into ancestors’. The implication is that, whereas commemoration keeps the past alive by incorporating the dead into a myth in the tragic mode, mourning rites – conversion of the dead into ancestors – constitute an efficacious overcoming of the dead’s hold on us by taking us back to a past that is acknowledged as separate from our own time. In other words, the dead are an irrevocable loss that, if converted into ancestors in this mourning rite, promise a type of closure. Mourning, therefore, by staging events that

in Governing the dead
Massacres, missing corpses, and silence in a Bosnian community
Max Bergholz

br. 21, Mjesni odbor: Veliki Stjenjani, 8 August 1946.  9 Bibanović, Stanovništvo Kulen Vakufa, p. 129. 10 It appears that the Ustašas did not seriously begin to pursue a policy of religious conversion until the autumn of 1941, once their more violent policies towards the Serb community had provoked a Serb insurgency that threatened the existence of the NDH. On the Ustaša policy of forced religious conversions, see Mark Biondich, ‘Religion and nation in wartime Croatia: reflections on the Ustaša policy of forced religious conversions, 1941–1942’, Slavonic and

in Destruction and human remains
Mass graves in post-war Malaysia
Frances Tay

the conversion of this minority group to Malayan citizens change how the Chinese viewed their war dead? In the next section, we examine an exhumation conducted in 1982 to explore this question. Parit Tinggi, Negeri Sembilan, 1982 Xiao Wen Hu was seven years old in 1942 when Japanese soldiers arrived at Parit Tinggi village in Kuala Pilah district. The villagers 226   Frances Tay were asked to assemble in a clearing, ostensibly to register for ‘safe passes’. Unbeknown to the villagers, Captain Iwata Mitsugi had received orders from Seremban Headquarters to conduct a

in Human remains and identification
Open Access (free)
Crossing borders, changing times
Madeleine Hurd, Hastings Donnan and Carolin Leutloff-Grandits

. With the changing political order of Europe, these discourses also changed in content, yet without ever losing their general moral tone in which ‘the West’ considered ‘the East’ as its dangerous, Muslim-dominated antagonist. This notion fostered the establishment of a territorial border region within the neighbouring, mainly Christian-dominated Hapsburg Empire, which acted as a buffer zone towards Islam and the Ottoman state while simultaneously emerging as a frontier of cultural contact and tolerance, migration and conversion. Such themes still resonate today and

in Migrating borders and moving times
Open Access (free)
Machines of mass incineration in fact, fiction, and forensics
Robert Jan van Pelt

-observance of religious law led to a separation between an individual and the Jewish community. These discussions acquired greater urgency in the Age of Emanci­ pation, when it became possible for a Jew to fully participate in DHR.indb 119 5/15/2014 12:51:14 PM 120  Robert Jan van Pelt civil society without having to take the radical step of conversion. Nevertheless, the question arose of whether there was a boundary short of conversion that those born as Jews should not cross if they were to remain acknowledged as Jews by orthodox Jewry. In the early twentieth century

in Destruction and human remains