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Mass graves in post-war Malaysia

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

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
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Tracing relatedness and diversity in the Albanian–Montenegrin borderland

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
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Why exhume? Why identify?

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
The status of bodies in the aftermath of the Khmer Rouge genocide

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

-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
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The bodyand counter-revolutionary warfare inapartheid South Africa

, 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
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The tales destruction tells

the flesh, and then of the bones, as a result of a combination of biological and chemical processes influenced by a wide variety of factors, such as climatic conditions, the nature of the ambient environment, or human intervention.4 Of course, the countless cultures and religions, small or great, have always treated bodies according to special rituals, the product of socio-cultural contexts but also of continual historical developments. One might even say that social anthropology, as a DHR.indb 1 5/15/2014 12:51:03 PM 2  Élisabeth Anstett & Jean-Marc Dreyfus

in Destruction and human remains

reaction from creoles who sought independence. The civilizing role of Christian religion and morality and the heavy hand of the conquerors were the key tools for making the savages of South America ‘submit’ to the Faith.12 Both interpersonal and collective violent practices are part of contemporary South America’s oral tradition and collective imagination. The arrival of immigrants and the birth of the first labour unions in the early twentieth century led to new conflicts and the police disappearing some anarchists.13 Another more recent but critically important

in Human remains and identification
Massacres, missing corpses, and silence in a Bosnian community

br. 21, Mjesni odbor: Veliki Stjenjani, 8 August 1946.  9 Bibanović, Stanovništvo Kulen Vakufa, p. 129. 10 It appears that the Ustašas did not seriously begin to pursue a policy of religious conversion until the autumn of 1941, once their more violent policies towards the Serb community had provoked a Serb insurgency that threatened the existence of the NDH. On the Ustaša policy of forced religious conversions, see Mark Biondich, ‘Religion and nation in wartime Croatia: reflections on the Ustaša policy of forced religious conversions, 1941–1942’, Slavonic and

in Destruction and human remains