Portraying the exhumation and reburial of Polish Jewish Holocaust victims in the pages of yizkor books
Gabriel N. Finder
-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
Challenges and technological solutions to the identification of individuals in mass grave scenarios in the modern context
Gillian Fowler and Tim Thompson
, 57 (2012), 47–51.
Gonzalez-Rodriguez & Fowler, ‘A study on the discrimination’.
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
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
Contested narratives of the independence struggle in postconfl ict Timor-Leste
phrase from Chambert-Loir and Reid (2002). The
potent dead are ancestors, the veneration of whom confers power
and potency to the living, either in an abstract sense (e.g. political
legitimatisation by conjuring up the memory of the deceased) or a
very ‘real’ sense of passing on mystical powers to the living.
A well-publicised example of this was the daring escape of renegade Major Alfredo Reinado, leader of a group of armed mutineers,
which also took place in 2007. When surrounded by the Australian
Special Air Service (SAS) troops close to Same who were seeking to
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
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
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
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
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
The case of the management of the dead related to COVID-19
This article studies one of the humanitarian challenges caused by the COVID-19 crisis: the dignified handling of the mortal remains of individuals that have died from COVID-19 in Muslim contexts. It illustrates the discussion with examples from Sunni Muslim-majority states when relevant, such as Egypt, the Kingdom of Saudi Arabia, Jordan, Morocco and Pakistan, and examples from English-speaking non-Muslim majority states such as the United Kingdom, the United States of America, Canada and Australia as well as Sri Lanka. The article finds that the case of the management of dead bodies of people who have died from COVID-19 has shown that the creativity and flexibility enshrined in the Islamic law-making logic and methodology, on the one hand, and the cooperation between Muslim jurists and specialised medical and forensic experts, on the other, have contributed to saving people’s lives and mitigating the effects of the COVID-19 pandemic in Muslim contexts.