The display of human remains is a controversial issue in many contemporary societies, with many museums globally removing them from display. However, their place in genocide memorials is also contested. Objections towards the display of remains are based strongly in the social sciences and humanities, predicated on assumptions made regarding the relationship between respect, identification and personhood. As remains are displayed scientifically and anonymously, it is often argued that the personhood of the remains is denied, thereby rendering the person ‘within’ the remains invisible. In this article I argue that the link between identification and personhood is, in some contexts, tenuous at best. Further, in the context of Cambodia, I suggest that such analyses ignore the ways that local communities and Cambodians choose to interact with human remains in their memorials. In such contexts, the display of the remains is central to restoring their personhood and dignity.
This article presents an account of the involvement of forensic anthropology in the
investigation of human rights abuses in the modern era, and the difficulties it faces with
respect to lack of adequate funding, volatile settings, the presence of unexploded
ordnance, corruption in governmental agencies and a lack of good will, absence of support
for NGOs and the curtailment of formal judicial proceedings to effect transitional
justice. Syria, Iraq, Afghanistan, Spain, Mexico and the Northern Triangle are provided as
regional examples of the problems encountered when attempting to conduct forensic
anthropological investigations to locate mass graves, retrieve victims and obtain proper
identifications. Interventions by various organisations are highlighted to illustrate
their assistance to forensic and non-forensic individuals through technical support,
training and mentoring in the areas of crime-scene management and identification
techniques. Interventions in mass-grave processing when state agencies have failed, the
importance of DNA banks and information from family members and witnesses are also
Burials, body parts and bones in the earlier Upper Palaeolithic
Erik Trinkaus, Sandra Sázelová, and Jiří Svoboda
The rich earlier Mid Upper Palaeolithic (Pavlovian) sites of Dolní
Vĕstonice I and II and Pavlov I (∼32,000–∼30,000 cal
BP) in southern Moravia (Czech Republic) have yielded a series of human burials,
isolated pairs of extremities and isolated bones and teeth. The burials occurred
within and adjacent to the remains of structures (‘huts’), among
domestic debris. Two of them were adjacent to mammoth bone dumps, but none of
them was directly associated with areas of apparent discard (or garbage). The
isolated pairs and bones/teeth were haphazardly scattered through the occupation
areas, many of them mixed with the small to medium-sized faunal remains, from
which many were identified post-excavation. It is therefore difficult to
establish a pattern of disposal of the human remains with respect to the
abundant evidence for site structure at these Upper Palaeolithic sites. At the
same time, each form of human preservation raises questions about the
differential mortuary behaviours, and hence social dynamics, of these foraging
populations and how we interpret them through an archaeological lens.
Variety, growth and demand
Pier Paolo Saviotti
Modern economies contain a large number of entities (products, services,
methods of production, competences, individual and organisational actors,
institutions), which are qualitatively novel and different with respect to those
existing in previous economic systems. In other words, the composition of the
economic system has changed enormously during economic development.
The observation that there has been a great deal of qualitative change in economic development would probably not be denied by any economist
Universalism has acted as a stimulus for Jewish emancipation, that is, for civil, political and social inclusion. It has also been a source of anti-Jewish prejudice up to and beyond the classic antisemitism of the modern period. While the experience of Jews is by no means unique in this respect, one of the peculiarities of the 'anti-Judaic' tradition has been to represent Jews in some important regard as the 'other' of the universal: as the personification either of a particularism opposed to the universal, or of a false universalism concealing Jewish self-interest. The former contrasts the particularism of the Jews to the universality of bourgeois civil society. The latter contrasts the bad universalism of the 'rootless cosmopolitan Jew' to the good universalism of whatever universal is advanced: nation, race or class. This book explores debates over Jewish emancipation within the eighteenth-century Enlightenment, contrasting the work of two leading protagonists of Jewish emancipation: Christian von Dohm and Moses Mendelssohn. It discusses the emancipatory power of Karl Marx's critique of Bruno Bauer's opposition to Jewish emancipation and endorsement of The Jewish Question. Marxist debates over the growth of anti-Semitism; Hannah Arendt's critique of three types of Jewish responsiveness--assimilationism, Zionism and cosmopolitanism-- to anti-Semitism; and the endeavours of a leading postwar critical theorist, Jurgen Habermas are also discussed. Finally, the book focuses its critique on left antizionists who threaten to reinstate the Jewish question when they identify Israel and Zionism as the enemies of universalism.
Given the significant similarities and differences between the welfare states of Northern Europe and their reactions to the perceived 'refugee crisis' of 2015, the book focuses primarily on the three main cases of Denmark, Sweden and Germany. Placed in a wider Northern European context – and illustrated by those chapters that also discuss refugee experiences in Norway and the UK – the Danish, Swedish and German cases are the largest case studies of this edited volume. Thus, the book contributes to debates on the governance of non-citizens and the meaning of displacement, mobility and seeking asylum by providing interdisciplinary analyses of a largely overlooked region of the world, with two specific aims. First, we scrutinize the construction of the 2015 crisis as a response to the large influx of refugees, paying particular attention to the disciplinary discourses and bureaucratic structures that are associated with it. Second, we investigate refugees’ encounters with these bureaucratic structures and consider how these encounters shape hopes for building a new life after displacement. This allows us to show that the mobility of specific segments of the world’s population continues to be seen as a threat and a risk that has to be governed and controlled. Focusing on the Northern European context, our volume interrogates emerging policies and discourses as well as the lived experiences of bureaucratization from the perspective of individuals who find themselves the very objects of bureaucracies.
Bordering intimacy is a study of how borders and dominant forms of intimacy, such as family, are central to the governance of postcolonial states such as Britain. The book explores the connected history between contemporary border regimes and the policing of family with the role of borders under European and British empires. Building upon postcolonial, decolonial and black feminist theory, the investigation centres on how colonial bordering is remade in contemporary Britain through appeals to protect, sustain and make family life. Not only was family central to the making of colonial racism but claims to family continue to remake, shore up but also hide the organisation of racialised violence in liberal states. Drawing on historical investigations, the book investigates the continuity of colonial rule in numerous areas of contemporary government – family visa regimes, the policing of sham marriages, counterterror strategies, deprivation of citizenship, policing tactics, integration policy. In doing this, the book re-theorises how we think of the connection between liberal government, race, family, borders and empire. In using Britain as a case, this opens up further insights into the international/global circulations of liberal empire and its relationship to violence.
Proper burial, according to Jewish tradition, is one of the most esteemed, important and respected traditions; it is considered to be the only "Mitzva", that is, more important than the study of the Torah. Due to the extent of the corpses, human remains, ashes and mass graves in post-Holocaust European, rabbinic authorities therefore increasingly faced the issue of how to deal with their appropriate commemoration following WWII liberation. One of the most common questions in rabbinical discourse was the question of post-war reburial from mass graves to provide proper burial for each of the deceased individuals. Later rabbinic writing provides a more systematic approach to the reality of post-war reburial of mass graves, dealing with the fact that many of the bodies were incinerated and oftentimes the only things present were hair, teeth, bones, dirt and ashes. In many of the rabbinical deliberations a complex process of ruling is evident forcing the rabbis to base their final ruling on earlier Talmudic citations rather than later responsas. Due to the lack of academic literature the field, this chapter will provide a descriptive presentation of various rabbinical responsas to the vast amount of Jewish human remains after the Holocaust, exploring the themes, language, context, historical background and approach.
about the Self’ constitute
the emotional centre of the (racist) group, the focus is shifted from the characteristics ascribed to the target ‘others’ and towards how anti-Muslim sentiments are
worked through emotionally-driven, personal and localised experience. Drawing
on two strong tropes of anti-Muslim hostility identified in this study – the perception that Muslims seek to ‘impose their rules here’ and Muslims ‘have no respect’
– it is argued that fear and hate do not reside in either the individual expressing
hostility or the object of hatred and fear, but
legality again highlighted the racialised nature of discourses around migration and the neoliberal imperatives placed on the use of public space (anon. 2017 a). As before, the city’s social movements sprang into gear in solidarity with the evicted vendors and, as before, the market was successfully reopened. Mayor de Magistris clarified, ‘We always help people who want to integrate themselves into our society and respect our laws’ (anon. 2017 b).
Whilst staying in Napoli in summer 2018, I walked through Piazza Garibaldi on my way to buy food for lunch. The new metro