the rapid influx of people, the Jordanian government opened Za’atari refugee camp in late July 2012, with support from the Jordan Hashemite Charity Organisation, United Nations agencies and other partners. 3 In the harsh conditions of Jordan’s northern desert, Za’atari rapidly became a massive aid operation and at the same time the media face of not only the refugee crisis in Jordan but across the
From the Global to the Local
specifically, it examines the ways UNRWA’s operational changes since January 2018 have been experienced and conceptualised by Palestinians living in Lebanon. It does so through a multiscalar analysis, tracing and examining processes taking place in the international arena, on regional and national levels in the Middle East and within the Palestinian refugee camps of Lebanon. 1 In January 2018, the US Government declared that it would contribute only $60 million to UNRWA (compared to $364 million the previous year) 2 unless the Agency undertook
From 1945 until around 1960, ceremonies of a new kind took place throughout Europe to commemorate the Holocaust and the deportation of Jews; ashes would be taken from the site of a concentration camp, an extermination camp, or the site of a massacre and sent back to the deportees country of origin (or to Israel). In these countries, commemorative ceremonies were then organised and these ashes (sometimes containing other human remains) placed within a memorial or reburied in a cemetery. These transfers of ashes have, however, received little attention from historical researchers. This article sets out to describe a certain number of them, all differing considerably from one another, before drawing up a typology of this phenomenon and attempting its analysis. It investigates the symbolic function of ashes in the aftermath of the Second World War and argues that these transfers – as well as having a mimetic relationship to transfers of relics – were also instruments of political legitimisation.
James Baldwin in Conversation with Fritz J. Raddatz (1978)
This is the first English-language publication of an interview with James Baldwin conducted by the German writer, editor, and journalist Fritz J. Raddatz in 1978 at Baldwin’s house in St. Paul-de-Vence. In the same year, it was published in German in the weekly newspaper Die Zeit, as well as in a book of Raddatz’s conversations with international writers, and—in Italian translation—in the newspaper La Repubblica. The interview covers various topics characteristic of Baldwin’s interests at the time—among them his thoughts about Jimmy Carter’s presidency, his reasons for planning to return to the United States, his disillusionment after the series of murders of black civil rights activists in the 1960s and 1970s, and the role of love and sexuality in his literary writings. A special emphasis lies on the discussion of possible parallels between Nazi Germany and U.S. racism, with Baldwin most prominently likening the whole city of New York to a concentration camp. Due to copyright reasons, this reprint is based on an English translation of the edited version published in German. A one-hour tape recording of the original English conversation between Raddatz and Baldwin is accessible at the German literary archive in Marbach.
The after-effects of mass atrocity – bodies and bones – struggle to be defined within memorial projects. This article seeks to examine the politics at play in displaying dead bodies to interrogate the role of materiality in efforts to memorialise and raise awareness about on-going violences. It focusses on the nexus between evidence, dignity, humanity and memory to explore bone display in Rwanda. It then takes up two artistic projects that play on the materiality of human remains after atrocity: the art of Carl Michael von Hausswolff, who took ashes from an urn at the Majdanek concentration camp and used them as the material for his painting, and the One Million Bones Project, an installation that exhibits ceramic bones to raise awareness about global violence. In thinking about the intersections between human biomatter, art and politics, the article seeks to raise questions about both production and consumption: how bones and ashes of the dead are produced, and how they are consumed by viewers when placed on display in a variety of ways.
Humanitarianism in a Post-Liberal World Order
to beg for Emperor Louis Napoleon’s help in saving his colonial investments. We can look at the use by German forces in the 1870 Franco-Prussian war of the Red Cross as a bombing target, or the contrast between The Hague Conventions and the use of poison gas during World War I, or prior to that the creation of a concentration camp system by the British in South Africa. Indeed, we can go back to the famines the British at worst engineered, and at best tolerated, in India, killing millions of people. Or the Germans and the Herero, or the Belgians
moral obligation to take a political stance that citizenship imposes. 5 No such ‘opt out’ is available with regard to the boat people at sea or the migrants in Calais and other French port cities, camped as they endeavour to find a way to get to Britain. The fact that where one stands with regard to the migrants has become the defining political and moral issue in the EU makes even a semblance of humanitarian ‘neutrality’ an impossibility. And rightly so. At present, however, European relief NGOs seem to want to maintain the fiction that their
Governing Precarity through Adaptive Design
a refugee’ ( UNHCR, 2005 ). The UN Regional Information Centre for Western Europe (UNRIC) together with the mtvU student media group at the University of Southern California, has produced Darfur is Dying . This simulation allows players to negotiate the ‘forces that threaten the survival of his or her refugee camp. It offers a faint glimpse of what it’s like for the more than 2.5 million who have been internally displaced by the crisis in Sudan’ ( HRE, 2009 ). 11 Then head of MIT’s Architecture Machine Group that
Curation and exhibition in the aftermath of genocide and mass-violence
Edited by: Jean-Marc Dreyfus and Élisabeth Anstett
This book addresses the practices, treatment and commemoration of victims’ remains in post- genocide and mass violence contexts. Whether reburied, concealed, stored, abandoned or publically displayed, human remains raise a vast number of questions regarding their legal, ethical and social uses.
Human Remains in Society will raise these issues by examining when, how and why bodies are hidden or exhibited. Using case studies from multiple continents, each chapter will interrogate their effect on human remains, either desired or unintended, on various political, cultural or religious practices. How, for instance, do issues of confiscation, concealment or the destruction of bodies and body parts in mass crime impact on transitional processes, commemoration or judicial procedures?
Exiles in the British Isles 1940–44
It is widely assumed that the French in the British Isles during the Second World War were fully fledged supporters of General de Gaulle, and that, across the channel at least, the French were a ‘nation of resisters’. This study reveals that most exiles were on British soil by chance rather than by design, and that many were not sure whether to stay. Overlooked by historians, who have concentrated on the ‘Free French’ of de Gaulle, these were the ‘Forgotten French’: refugees swept off the beaches of Dunkirk; servicemen held in camps after the Franco-German armistice; Vichy consular officials left to cater for their compatriots; and a sizeable colonist community based mainly in London. Drawing on little-known archival sources, this study examines the hopes and fears of those communities who were bitterly divided among themselves, some being attracted to Pétain as much as to de Gaulle.