Thomas Vaisset

On 25 September 1911 the battleship Liberté exploded in Toulon harbour. This tragedy is just one of the many disasters that the French fleet suffered at the end of the nineteenth and the beginning of the twentieth centuries and also represents the peak of these calamities, since it is undoubtedly the most deadly suffered by a French Navy ship in peacetime. The aim of this article is to study how the navy managed this disaster and the resulting deaths of service personnel, which were all the more traumatic because the incident happened in France’s main military port and in circumstances that do not match the traditional forms of death at sea.

Human Remains and Violence: An Interdisciplinary Journal
Open Access (free)
Death, landscape and power among the Duha Tuvinians of northern Mongolia
Benedikte Møller Kristensen

3 The proper funeral: death, landscape and power among the Duha Tuvinians of northern Mongolia Benedikte Møller Kristensen The traditional funeral practice of the Duha reindeer nomads of northern Mongolia consists in placing corpses on the open ground in the wild forest (xer) to be eaten by wild animals. Under socialism, the Mongolian government issued a ban on open-air (il tavah) funerals and imposed compulsory burial of the dead in cemeteries (Delaplace 2006). This ban was a part of the Mongolian People’s Republic’s ‘dead-body politics’ (Verdery 1999) aimed

in Governing the dead
Open Access (free)
Orvar Löfgren
Barbara Czarniawska

earliest example dealt with a growing extravagance in nineteenth-century French funeral practices. The historical cases introduced the question of why overflow debates emerge in certain historical contexts and not in others. Recent debates about sustainability have focused on waste – an issue that becomes especially remarkable when one compares its treatment with studies from the 1950s and 1960s, when the focus was on growing or anticipated overconsumption. Such worries took different forms in different parts of Europe. In Western Europe, there was a great deal of

in Overwhelmed by overflows?
Open Access (free)
Beyond the burden of the real
Paul Henley

: Ika Hands (shot in 1981, though not released until 1988), which presents the life of the priestly figures known as mama among the Ika, an Amerindian indigenous people of the Sierra Nevada de Santa Marta, northeastern Colombia, and, finally, Forest of Bliss (shot in 1984, released in 1986), an extended meditation on mortality in the form of a day-in-the-life account, from one sunrise to the next, of the funeral practices in and around the cremation pyres on the ghāts, the stepped

in Beyond observation
Open Access (free)
Don’t Ever Wipe Tears Without Gloves as a reparative fantasy
Anu Koivunen

circumstance. Failure to comply can result in a prison sentence,  219 The caring nation 219 even if the virus is not transmitted (Kulick, 2005; Thorsén, 2013; Warburton, 2016). Like in the United States and many European countries, in Sweden the introduction of protease inhibitors in 1996 led to a relative silence around HIV/​AIDS in the public sphere (Sörberg, 2008). The doctoral thesis by ethnologist Ingeborg Svensson on Swedish AIDS victims’ funeral practices was published in 2007, but in the broad public sphere the topic of HIV/​AIDS was virtually untouched before

in The power of vulnerability
Anastasia Karlsson
Håkan Lundström
, and
Jan-Olof Svantesson

). If somebody had died in a rice field, the clothes of the deceased would be laid in that place, and women would regularly go to yàam there. After the harvesting, a ceremony would be held in the field, and the women would perform dirges. Even though yàam is particularly connected with female activities and funeral practices, this was not exclusively so, as is demonstrated by the existence of a Tə́əm yàam , ‘Weeping tə́əm ’. Kàm Ràw performs this in the yàam vocal genre. In this case, the

in In the borderland between song and speech