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Portraying the exhumation and reburial of Polish Jewish Holocaust victims in the pages of yizkor books

-roots efforts by surviving members of hundreds of destroyed Jewish communities. Meant to commemorate these communities, yizkor books were published in small runs, primarily in the 1950s, 1960s, and 1970s, by landsmanshaftn, mutual-aid societies of Jews located mainly in Israel and North America but also in South America, Australia, and various countries in Western Europe who 36   Gabriel N. Finder came from the same town or region in Eastern Europe. Six hundred yizkor books have been published. Ninety per cent pertain to Jewish communities within the borders of interwar

in Human remains and identification
Challenges and technological solutions to the ­identification of individuals in mass grave scenarios in the modern context

, 57 (2012), 47–51. Gonzalez-Rodriguez & Fowler, ‘A study on the discrimination’. Ibid. S. Dillane, M. Thompson, J. Meyer, M. Norquay & R.  C. O’Brien, ‘Inductively coupled plasma-atomic emission spectroscopy (ICP-AES) as a method of species differentiation of bone fragments’, Australian Journal of Forensic Sciences, 43 (2011), 297–312. Dillane et  al., ‘Inductively coupled plasma-atomic emission spectroscopy’. J. E. Byrd & B. J. Adams, ‘Osteometric sorting of commingled human remains’, Journal of Forensic Sciences, 48 (2003), 717–24. For example, E. Anastasiou & A

in Human remains and identification
Open Access (free)
A war of extermination, grave looting, and culture wars in the American West

and defeated Native communities on the west coast were unable to protect their ancient village sites. Unauthorized exhumation was not an exclusively American phenomenon. In the 1830s, British scientists brought back Tasmanian Aborigine corpses to London. Hundreds, possibly thousands of Aboriginal remains from Australia ended up in universities and collections in England and Scotland.25 Dutch colonists sent the head of an Ahanta king in Ghana back to the Netherlands in 1838, where it was kept at Leiden University’s Medical Centre until repatriation in 2009.26 By the

in Human remains and identification
Open Access (free)
Deaths at sea and unidentified bodies in Lesbos

unsystematic burial of migrants. A member of a local civil society group told us of a relative of a migrant who died on the neighbouring island of Chios. Although he had travelled from Australia and had spent a fortune trying to trace and identify his dead relative, the gravedigger could not remember the precise burial spot, and no systematic data was stored as to which body was buried where. Once a tractor started digging, it became clear that he was buried in a mass grave along with other victims, making identification impossible. The reaction of the islanders to migrant

in Migrating borders and moving times

ignore them, because we didn’t want people to think we were like them.’ Shame in border crossing therefore reflected not only the shameful acts of sexualised performance but was relational to a broader shame of having to make such trips to Romania, ‘the poorer neighbour’. In the Ukrainian context we are dealing with a situation similar to that discussed by Blagg (1997) in his study of the Australian justice system’s inability to employ reintegrative shaming with aborigines. The system’s ability to shame is compromised by its own shameful past treatment of aborigines

in Migrating borders and moving times

Holocaust and the Postmodern (Oxford: Oxford University Press, 2004); K. Ball, Disciplining the Holocaust (New York: SUNY Press, 2008). See Lemke, Biopolitics, pp. 58–63. D. A. Moses, ‘Genocide and modernity’, in Dan Stone (ed.), The Historiography of Genocide (London: Palgrave Macmillan, 2008), pp. 156–93; D. A. Moses, ‘Modernity and the Holocaust’, Australian Journal of Politics and History, 43 (1997), pp. 441–5. D. Stone, ‘Biopower and modern genocide’, in A. D. Moses (ed.), Empire, Colony, Genocide: Conquest Occupation and Subaltern Resistance in World History (New

in Human remains and mass violence