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Elyse Semerdjian

This article discusses how Armenians have collected, displayed and exchanged the bones of their murdered ancestors in formal and informal ceremonies of remembrance in Dayr al-Zur, Syria – the final destination for hundreds of thousands of Armenians during the deportations of 1915. These pilgrimages – replete with overlapping secular and nationalist motifs – are a modern variant of historical pilgrimage practices; yet these bones are more than relics. Bone rituals, displays and vernacular memorials are enacted in spaces of memory that lie outside of official state memorials, making unmarked sites of atrocity more legible. Vernacular memorial practices are of particular interest as we consider new archives for the history of the Armenian Genocide. The rehabilitation of this historical site into public consciousness is particularly urgent, since the Armenian Genocide Memorial Museum and Martyr’s Church at the centre of the pilgrimage site were both destroyed by ISIS (Islamic State in Syria) in 2014.

Human Remains and Violence: An Interdisciplinary Journal
Anouche Kunth

Braving the Ottoman‘s ban on capturing any images of the persecuted Armenians, witnesses dodged censorship and photographed pictures that would later be branded as proofat the Paris Peace Conference in 1919–20. Despite the challenge of these images to representations of the Armenian genocide, they were soon forgotten after the 1923 Treaty of Lausanne erased the Armenian Question, while time took care of destroying the corpses abandoned in the desert. This article will examine the image-disappearance dialectic through distinct temporalities of remembrance,and commemoration, each of which mobilises its own specific, iconographical semantics. In response to contemporary challenges, the repertoire of images has not remained sealed; over the last decade it has been reopened through depictions of bare landscapes and stretches of desert and bones,that suddenly pierce through the earth. The article will show how these images implicitly speak of the disappearance and seek meaning through emptiness.

Human Remains and Violence: An Interdisciplinary Journal
Open Access (free)
The tales destruction tells
Élisabeth Anstett and Jean-Marc Dreyfus

(chapter 4), who shows the extent and variety of the means used to make the bodies of the victims of the Armenian genocide disappear, Robert Jan van Pelt (chapter 5), who analyses the sources that shaped the conception of the Nazi crematoria, and Mario Ranalletti (chapter 6), who reconstructs the logics that came to legitimize the production of political violence in Argentina through a typology of the treatments inflicted on the bodies of the disappeared. Our third avenue of study, finally, concerns the issues that arise in the differences between the ways in which

in Destruction and human remains
Open Access (free)
Or how to make the Armenian corpses disappear
Raymond H. Kévorkian

successive ways in which the Young Turk leaders adapted their methods of dealing with bodies. Notes  1 The text of this chapter was translated from the author’s French by Cadenza Academic Translations.  2 Notably R. Kévorkian, Le Génocide des Arméniens (Paris: Odile Jacob, 2006); and see R. Kévorkian, The Armenian Genocide: A Complete History (London: I. B. Tauris, 2011); T. Akçam, Un acte honteux: le génocide arménien et la question de la responsabilité turque (Paris: Denoël, 2008), available in translation as T. Akçam, A Shameful Act: The Armenian Genocide and the

in Destruction and human remains
Open Access (free)
Corpses and mass violence: an inventory of the unthinkable
Élisabeth Anstett and Jean-Marc Dreyfus

Introduction. Corpses and mass violence: an inventory of the unthinkable Élisabeth Anstett & Jean-Marc Dreyfus Mass violence is one of the defining phenomena of the twentieth century, which some have even called the ‘century of genocides’.1 Scarred by the Armenian genocide, the Holodomor in Ukraine, the Spanish Civil War, the Holocaust, the gulags and, more recently, the crimes against humanity committed in Bosnia, Europe alone offers a range of examples of such extreme events.2 These outbreaks of mass violence particularly affected civilians, unlike most

in Human remains and mass violence
Open Access (free)
Why exhume? Why identify?
Élisabeth Anstett and Jean-Marc Dreyfus

hundred years after the disaster, we have so far seen no study on the fate of the corpses of the Armenian genocide. Does the very dimension of the mass murder, then, entail a singular difficulty in planning and implementing the search for and identification of human remains? The linguistic aspect of practices of search and identification also remains largely unexplored. The terms and the manner in which human remains and corpses are designated in different contexts of violence still seem to be decisive. The Argentine and Rwandan cases show us that to name the dead is

in Human remains and identification
From universalisation to relativism
David Bruce MacDonald

million Ukrainians died in the disaster.40 The Armenian genocide is similarly dismissed, since Armenians were killed for being ‘secessionists’, ‘Russian spies’, and ‘fifth columnists’, not because they were the victims of a ‘totalistic’ ideology of hate, based on their destruction.41 In a similar vein, Seymour Drescher has dismissed any concept of a ‘black genocide’ deriving from the Atlantic slave trade, since slaves were able to survive, and develop ‘religion, family life . . . leisure and arts, independent economic activities, consumption patterns . . . complex

in Balkan holocausts?
Dana Phillips

herself seems remarkably nonjudgemental. She describes the violent nature of several of the computer games in scandalous detail, and her bemused tone never falters. Here is what she has to say about Blood and Roses, where players compete by trading historical atrocities for epoch-making cultural and scientific achievements: The exchange rates – one Mona Lisa equalled Bergen-Belsen, one Armenian genocide equalled the Ninth Symphony plus three Great Pyramids – were suggested, but there was room for haggling. To do this you needed to know the numbers – the total number of

in Literature and sustainability
Open Access (free)
Jeffrey Pence

Egoyan evokes is as dangerous as it is appealing. After all, a response to contemporary cultural changes quite opposed to Egoyan’s reveals itself in the flowering of a thousand fundamentalisms across the contemporary world. The emergence of a variety of atavisms, precisely akin to the ethnic particularism that resulted in the Armenian genocide and dispersal, can be read not as a regressive echo but as a

in Memory and popular film
Amikam Nachmani

-Turkish stand. Toledano, whose pro-Armenian stand and articles on Armenian genocide claims against Turkey have come to light, went so far as to quarrel with Lewis on this issue, and other scholars at Tel Aviv University report that the two professors are not on speaking terms for this reason. In [a] magazine published in Israel, it was stated that Turkish–Israeli relations might be endangered due to this position of Toledano. That’s not all. It’s also stated that Toledano distorted the facts, adopting a position more pro

in Turkey: facing a new millennium