In contemporary forensic medicine, in India, the label of complete autopsy applies to a
whole range of post-mortem examinations which can present consid- erable differences in
view of the intellectual resources, time, personnel and material means they involve. From
various sources available in India and elsewhere, stems the idea that, whatever the type
of case and its apparent obviousness, a complete autopsy implies opening the abdomen, the
thorax and the skull and dissecting the organs they contain. Since the nineteenth century,
procedural approaches of complete autopsies have competed with a practical sense of
completeness which requires doctors to think their cases according to their history.
Relying on two case studies observed in the frame of an ethnographic study of eleven
months in medical colleges of North India, the article suggests that the practical
completeness of autopsies is attained when all aspects of the history of the case are made
sense of with regard to the observation of the body. Whereas certain autopsies are
considered obvious and imply a reduced amount of time in the autopsy room, certain others
imply successive redefinitions of what complete implies and the realisation of certain
actions which would not have been performed otherwise.
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This article focuses on the judicial consideration of the scientific analysis of the Tomašica mass grave, in the Prijedor municipality of Republika Srpska in Bosnia-Herzegovina. Often referred to as the largest mass grave in Europe since the Second World War, this grave was fully discovered in September 2013 and the scientific evidence gathered was included in the prosecution of Ratko Mladić before the International Criminal Tribunal for the Former Yugoslavia. Based on the exhaustive analysis of all the publicly available trial transcripts, this article presents how the Tomašica evidence proved symptomatic of the way in which forensic sciences and international criminal justice intertwine and of the impact of the former over the latter on the admissibility of evidence, the conduct of proceedings and the qualification of the crimes perpetrated.
Debates on the relevance of repatriation of indigenous human remains are water under the bridge today. Yet, a genuine will for dialogue to work through colonial violence is found lacking in the European public sphere. Looking at local remembrance of the Majimaji War (1905–7) in the south of Tanzania and a German–Tanzanian theatre production, it seems that the spectre of colonial headhunting stands at the heart of claims for repatriation and acknowledgement of this anti-colonial movement. The missing head of Ngoni leader Songea Mbano haunts the future of German–Tanzanian relations in heritage and culture. By staging the act of post-mortem dismemberment and foregrounding the perspective of descendants, the theatre production Maji Maji Flava offers an honest proposal for dealing with stories of sheer colonial violence in transnational memory.
Between 2012 and 2017, at the Ł-section of Warsaw’s Powązki Military Cemetery, or ‘Łączka’, the Polish Institute of National Remembrance exhumed a mass grave containing the remains of post-war anti-communist resistance fighters. Being referred to as the ‘cursed soldiers’, these fighters have become key figures in post-2015 Polish memory politics. In this article we focus on the role of the volunteers at these exhumations in the production of the ‘cursed soldiers’ memory. Following the idea of community archaeology as a civil society-building practice, the observed processes of sacralisation and militarisation show how the exhumations create a community of memory that promotes the core values of the currently governing national-conservative PiS party. We found that tropes related to forensic research and typically identified with cosmopolitan memory paradigms are used within a generally nationalist and antagonistic memory framework.