This article discusses how Armenians have collected, displayed and exchanged the bones of their murdered ancestors in formal and informal ceremonies of remembrance in Dayr al-Zur, Syria – the final destination for hundreds of thousands of Armenians during the deportations of 1915. These pilgrimages – replete with overlapping secular and nationalist motifs – are a modern variant of historical pilgrimage practices; yet these bones are more than relics. Bone rituals, displays and vernacular memorials are enacted in spaces of memory that lie outside of official state memorials, making unmarked sites of atrocity more legible. Vernacular memorial practices are of particular interest as we consider new archives for the history of the Armenian Genocide. The rehabilitation of this historical site into public consciousness is particularly urgent, since the Armenian Genocide Memorial Museum and Martyr’s Church at the centre of the pilgrimage site were both destroyed by ISIS (Islamic State in Syria) in 2014.

Human Remains and Violence: An Interdisciplinary Journal
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scepticism and negative referenda in Denmark and Ireland would tend to suggest? However, can the European bicycle of integration remain upright unless it moves forward? Should it be equipped with a ‘kick stand’? But is it any fun peddling a MUP_Torbion_10_Ch10 266 22/9/03, 3:56 pm Where is Europe heading? 267 bicycle that is not moving? Would a ‘standstill’ imposed on integration not rapidly turn into its opposite, disintegration? Christianity and Islam Anyone who travelled across devastated Europe in 1648 must have thought any reconciliation between Catholics and

in Destination Europe

a health team which went to test the vaccine in South Africa. 37 At the same time, the Jama’atu Nasril Islam (JNI), the umbrella organisation for Muslims in Nigeria, sent a team of their own experts to test the vaccine in Indian laboratories. On 23 December 2003, the Minister of Health, Professor Eyitayo Lambo, announced that the ‘Oral Polio Vaccine (OPV) used in Nigeria for immunisation, ‘had been found to be safe and free of anti

in The politics of vaccination

reasons put forward by the British as to why they were unhappy to support the ZMA was that members of the Arab and Indian communities principally claimed its services. This is intriguing. Although the ethnic diversity of Zanzibar had been established over centuries, and was acknowledged by the British in many of their other policies (such as the decision to allow Islamic law to function in tandem with

in Beyond the state
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multiculturalism as a neocolonising import from the United States to Britain. Yet, too, in terms of the clash of civilisations theory through which Naipaul currently interprets world history, it is a policy ‘fostered by Islamic groups’. In 2001 he mocks the policy as ‘multi-culti’, mobilising again, as with his denunciation of Black Power politics, a belittling discourse of redemptive desire and unreason, and

in West Indian intellectuals in Britain
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Webster, ‘Co-operatives and the State in Burma/Myanmar, 1900–2012: A Case-Study of Failed Top-Down Co-operative Development Models?’ in Rajeswary Ampalavanar Brown and Justin Pierce (eds), Charities in the Non-Western World: The Development and Regulation of Indigenous and Islamic Charities (New York: Routledge, 2013), 65–87. 9 Robert Kane, The Industrial Resources of Ireland (Dublin: Hodges and Smith, 1845), 423. 10 R.F. Foster, Modern Ireland, 1600–1972 (London: Penguin, 1989), 569. 11 Joseph

in Civilising rural Ireland
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–908. See Reiner, ‘L’attitude envers les proselytes,’ pp. 99–119. 15 Eliezer ben Joel ha-Levi, Sefer Ra’aviah, ed. V. Aptowizer, 5 vols. Jerusalem 1983, 2008, Vol. 2, Megillah 549. 16 G. Porton, The Stranger Within Your Gates, Chicago 1994, pp.  194–195; M. Lavie, ‘“A Convert is Like a Newborn Child,”’ pp. 103–105; M. Lavee, ‘Converting the Missionary Image of Abraham: Rabbinic Traditions Migrating from the Land of Israel to Babylon,’ in: Abraham, the Nations, and the Hagarites: Jewish, Christian, and Islamic Perspectives on Kinship with Abraham, eds. M. Goodman, G

in Apostasy and Jewish identity in High Middle Ages Northern Europe
Daktar Binodbihari Ray Kabiraj and the metaphorics of the nineteenth-century Ayurvedic body

. The watershed moment for the debate over multiple modernities came in 2000 when S. N. Eisenstadt edited a special issue of the journal Daedalus on the subject. 6 The contributors to the Daedalus volume described many different types of modernity ranging through Israeli, Turkish, Confucian, Islamic, Indian, Diasporic, Communist, and many more. Even before the Daedalus issue, however, postcolonial scholars such as Partha Chatterjee had made a powerful case about the fractured and plural nature of modernity

in Progress and pathology
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and Italian were to grow by attracting established academics from other less favoured universities. But this prospect was far from clear in 1981; Derek Latham, then a Reader at Manchester, reflected gloomily on the vulnerability of his own subject, Arabic and Islamic studies, whose strength lay in postgraduates, at a time when universities were ‘mainly viewed as institutions for the instruction of undergraduates’. Universities, it now seemed, had been churning out in excessive numbers the wrong kinds of graduate – the sort who produced nothing except paper and

in A history of the University of Manchester 1973–90
Harold Moody and the League of Coloured Peoples

1 Edward Wilmot Blyden, 1832–1912, born Danish West Indies; studied theology in the United States, emigrated to Liberia 1850 where he was active in politics; Liberian ambassador to London. He advocated the return of Black people to Africa and political unity and modernisation in West Africa. His best-known work is Christianity, Islam and the Negro Race (1887

in West Indian intellectuals in Britain