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Regnar Kristensen

science and criminology. As the contributions to this volume show, the corpse is not always the end of the story. On the contrary, as we shall see, a corpse still holds the power to stir up more death. The overall argument is that the brutal treatment of corpses transgresses the spheres of national security politics and the simple spread of terror. Corpses are instead seen as a social force that enchants politics and socialises religion. They make the past present 164 Regnar Kristensen and foresee possible futures. Drawing on popular Catholic practices I stumbled

in Governing the dead
Mass graves in post-war Malaysia
Frances Tay

beliefs, those who died ‘bad’ deaths, for example through suicide or murder, are destined to wander aimlessly as ‘hungry ghosts’ or ‘beggar spirits’ if they are forgotten by their descendants.24 If unappeased, these spirits can wreak havoc upon the prospects of living relatives. To counter this, rituals have to be performed to ease their way in the underworld. In Malaysia, Buddhist rites, Taoist rituals, Confucian teachings, and local pagan customs have melded into a unique Chinese religion of sorts.25 Despite this, the conduct of funeral and post-funeral rites continue

in Human remains and identification
Zaira Lofranco

monopolised wartime attention, while other anthropologists documented how shifting borders and border crossings had had unpredictable effects on inhabitants’ production of identity, affiliations and moral maps in ways that often unsettled identity markers like religion, ethnicity and nationality and their political connotations (Ballinger 2003; Pelkmans 2006). As Pelkmans (2006: 73) notes for neighbourhoods caught up in the reconfiguration of the Turkish–Soviet border, ‘discontent focused on more subtle differences that only became obvious in faceto-face communication

in Migrating borders and moving times
Open Access (free)
Tracing relatedness and diversity in the Albanian–Montenegrin borderland
Jelena Tošić

is not surprising that the genealogies and conversations I recorded described migrations across the old border to the Ottoman territory – as in the case of the Vukičević – and uses them to legitimise the transformation of ethnic and religious identity in the region up to the present day. ‘This was Turkey, you know’, my interlocutors kept on repeating, highlighting that conversion cannot undo kinship relations. Marko Karadaglić explained his view of the conversion of the Paljević as follows: ‘They accepted this new religion, but they remained our relatives. Their

in Migrating borders and moving times
Open Access (free)
Why exhume? Why identify?
Élisabeth Anstett and Jean-Marc Dreyfus

to power plays of varying intensity, and how they call an entire society into question. These motivations may arise in connection with identity and remembrance, with familial or collective ties, with politics, but also, let us not forget, with religions. Studying these motives and interests, then, considerably illuminates a society’s functioning after the catastrophe and the slow construction of a collective mourning process. These issues also address the emergence of the symbolic and legal status of corpses, a central point for all of the studies. They call for

in Human remains and identification
John Borneman

living, an extreme melancholic attachment to what is lost appears less compelling. A clear East/West mapping of culture area is confounded, of course, by the fact that some Christian sects and New Age groups in the West also believe in reincarnation, as do many Native Americans, for example, the Inuits and other indigenous peoples. Abandonment and victory 233 The point here is that the absence of a strong doctrine of reincarnation in the Semitic monotheistic religions, and thus in the West generally, confronts the individual and groups there with their own stark and

in Governing the dead
The status of bodies in the aftermath of the Khmer Rouge genocide
Anne Yvonne Guillou

foundation myth of the capital, Phnom Penh, the precious pottery buried in certain locations which, according to legend, reveals itself to human eyes in order that it might be ‘borrowed’. This expression has been identified by Fabienne Luco in his ongoing doctoral thesis in anthropology. This old woman may have been a former Khmer Rouge low-rank cadre herself. I have not yet been able to verify this, however, because she lives in a different village from the one where I stay and where everybody knows each other. C. Ang, Les Êtres surnaturels dans la religion populaire

in Human remains and mass violence
Towards atypology of the treatment of corpses of ‘disappeared detainees’ in Argentinafrom 1975 to 1983
Mario Ranalletti

-existing cultural model – in line with Hinton’s analysis of genocide in Cambodia18 – that belonged to the nineteenth century, but was successfully adapted to the context of the Cold War in Argentina. The Argentine military sphere was a social space in which Catholicism had a significance of its own,19 which went beyond its own particular domain20 (namely a belief in the supernatural). For the Argentine military, religion upheld a sense of social and political order, and created a historical teleology. Thanks to the persistent and prolonged work of the indoctrinators, the

in Destruction and human remains
Open Access (free)
The bodyand counter-revolutionary warfare inapartheid South Africa
Nicky Rousseau

, 2003); TRC, Report, vol. 3, ch. 2; Anthony Minnaar, Conflict and Violence in Natal/ Kwazulu: Historical Perspectives (Pretoria: Human Sciences Research Council, 1990). Mbembe, ‘Necropolitics’, p. 24. TRC, Report, vol. 2, pp. 463–9, 605–10. Ibid., p. 222. 5/15/2014 12:51:27 PM Apartheid South Africa  223 69 70 71 72 73 74 75 Louise Flannagan, ‘Covert operations in the Eastern Cape’, in C. Schutte, I. Liebenberg & A. Minnaar (eds), The Hidden Hand: Covert Operations in South Africa (Pretoria: HSRC, 1998), pp. 213–22. Ashis Nandy, ‘Coming home: religion

in Destruction and human remains
The violent pursuit of cultural sovereignty during authoritarian rule in Argentina
Antonius C.G.M. Robben

nation’s cultural tradition was besieged by a guerrilla insurgency and a revolutionary ideology, thus challenging its political and cultural sovereignty with arms and ideas. According to the military, the Argentine state was endangered by infiltration and armed violence supported by foreign communist regimes, while the nation’s Western, Christian heritage was being corroded by revolutionary beliefs that did away with the nuclear family and paternal authority as bourgeois, private property as the exploitation of the proletariat, religion as an alienating ideology and

in Governing the dead