Making an Exhibition of Ourselves: Using the Dead to Fight the Battles of the Living

2016 ◽  
Author(s):  
Tiffany Jenkins
Keyword(s):  
Cultural Context ◽  
The Body ◽  
Dead Body ◽  
American Military ◽  
Number Of Factors ◽  
Dead Bodies ◽  
The Dead ◽  
Osama Bin Laden ◽  
The Individual ◽  
Nuremberg Trials

In October 2011, graphic images of a blood-stained and dead Muammar Gaddafi were sent around the internet. For some time after his death, his dead body was displayed at a house in Misrat, where masses of people queued to see it. His corpse provided a focus for the Libyan people, as proof that he really was dead and could finally be dominated. When Osama bin Laden was killed by the American military in May that same year, unlike Gaddafi, the body was absent, but the absence was significant. Shortly after he was killed a decision was taken not to show pictures of the dead body and it was buried at sea. The American military appear to have been concerned it would become a physical site for his supporters to congregate, and the photographs used by different sides in a propaganda war. Both cases reflect an aim to control the dead body and associated meanings with the person; that is not unusual: after the Nuremberg trials, the Allied authorities cremated Hermann Göring—who committed suicide prior to his scheduled hanging—so that his grave would not become a place of worship for Nazi sympathizers. These examples should remind us that dead bodies have longer lives than is at first obvious. They are central to rituals of mourning, but beyond this, throughout history, they have also played a role in political battles and provided a—sometimes contested—focus for reconciliation and remembrance. They have political and social capital and are objects with symbolic potential. In The Political Lives of Dead Bodies the anthropologist Katherine Verdery explores the way the dead body has been used in this way and why it is particularly effective. Firstly, she observes, human remains are effective symbolic objects because their meaning is ambiguous; that is whilst their associated meanings are contingent on a number of factors, including the individual and the cultural context, they are not fixed and are open to interpretation and manipulation: ‘Remains are concrete, yet protean; they do not have a single meaning but are open to many different readings’ (Verdery 1999: 28).

Dead Bodies, Affective States and Volatile Icons

2015 ◽  
Vol 8 (1) ◽  
pp. 85-101
Author(s):  
Daniella Kuzmanovic
Keyword(s):  
The State ◽  
The Body ◽  
Dead Body ◽  
Affective States ◽  
Public Figure ◽  
Turkish Nationalism ◽  
Dead Bodies ◽  
The Dead

Dead bodies are symbolically effective in the context of politics, and enjoy a particular connection with affect. The mass-mediated mobilizations around Hrant Dink and the dead body of Dink suggest that there is indeed something about Katherine Verdery’s insight. Dink was a Turkish citizen of Armenian descent, editor, civic activist and a controversial public figure in Turkey. He was assassinated in 2007. Rather than focusing on the Armenian aspect in context of Turkish nationalism in order to grasp the efficacy of Dink and of his dead body, this article dwells on the intertwinement between his dead body and experiences of state subjects in Turkey. I argue that the efficacy of Dink, the semantic and affective density generated by way of the dead body, is produced in a conjuncture where neither meanings around the body and the person it embodied, nor of the state will stabilize.

Bodies Transformed: Negotiations of Identity in Chalcolithic Cyprus

2014 ◽  
Vol 17 (2) ◽  
pp. 229-247 ◽  
Author(s):  
Kirsi O. Lorentz
Keyword(s):  
Human Body ◽  
Human Remains ◽  
Social Processes ◽  
Dead Body ◽  
Social Categories ◽  
Time Period ◽  
Dead Bodies ◽  
The Dead ◽  
The Individual

This paper focuses on how the human body, and the dead body in particular, was used to create social categories and identities in prehistoric Cyprus. Specifically, it explores how a particular condition, such as death, was integrated into social processes, and how the treatment of dead bodies both created and reinforced social categories and identities. The material the paper focuses on is the mortuary evidence from Chalcolithic Cyprus (3800–2300 BC). In particular, it argues that the extensive, intentional manipulation of dead bodies and human remains visible in Cypriot Chalcolithic cemeteries was aimed at integrating the individual to communal, collective wholes on the occasion of death and during the time period that followed.

scholarly journals The disorderly body: considerations of The Book of Numbers, 19 and ritual impurity after contact with a corpse

2011 ◽  
Vol 23 ◽  
pp. 197-205
Author(s):  
Sandra Junker
Keyword(s):  
Hebrew Bible ◽  
Human Body ◽  
The Body ◽  
Human Being ◽  
Dead Body ◽  
Life And Death ◽  
Living Body ◽  
The People ◽  
The Dead ◽  
Living Creature

This article deals with the idea of ritual bodily impurity after coming into contact with a corpse in the Hebrew Bible. The evanescence and impermanence of the human body testifies to the mortality of the human being. In that way, the human body symbolizes both life and death at the same time; both conditions are perceivable in it. In Judaism, the dead body is considered as ritually impure. Although, in this context it might be better to substitute the term ‘ritually damaged’ for ‘ritually impure’: ritual impurity does not refer to hygienic or moral impurity, but rather to an incapability of exercising—and living—religion. Ritual purity is considered as a prerequisite for the execution of ritual acts and obligations. The dead body depends on a sphere which causes the greatest uncertainty because it is not accessible for the living. According to Mary Douglas’s concepts, the dead body is considered ritually impure because it does not answer to the imagined order anymore, or rather because it cannot take part in this order anymore. This is impurity imagined as a kind of contagious illness, which is carried by the body. This article deals with the ritual of the red heifer in Numbers 19. Here we find the description of the preparation of a fluid that is to help clear the ritual impurity out of a living body after it has come into contact with a corpse. For the preparation of this fluid a living creature – a faultless red heifer – must be killed. According to the description, the people who are involved in the preparation of the fluid will be ritually impure until the end of the day. The ritual impurity acquired after coming into contact with a corpse continues as long as the ritual of the Red Heifer remains unexecuted, but at least for seven days. 

Revised practical guidance for first responders managing the dead after disasters

2016 ◽  
Vol 98 (902) ◽  
pp. 647-669 ◽  
Author(s):  
Sarah Ellingham ◽  
Stephen Cordner ◽  
Morris Tidball-Binz
Keyword(s):  
First Responders ◽  
Disaster Planning ◽  
Dead Body ◽  
Humanitarian Response ◽  
Essential Services ◽  
Practical Guidance ◽  
Dead Bodies ◽  
The Dead ◽  
Mass Fatality

AbstractThe proper and dignified management of the dead is one of the three pillars of the humanitarian response to disasters, along with the rescue and care of survivors and the provision of essential services. First launched in 2006, the widely used publication Management of Dead Bodies after Disasters: A Field Manual for First Responders offers practical and easy-to-follow guidelines. It has become the go-to guide not only for non-experts confronted with dead bodies in the aftermath of a catastrophe, but also for those responsible for disaster planning and preparedness in countries with well-developed forensic services. Ten years after the publication of the 2006 Manual, a revised edition has been released. The inclusion of a decade of experience in its field implementation, as well as the incorporation of recent scientific developments in mass fatality management, makes the revised Manual an invaluable resource for first responders confronted with the realities of dead body management following a disaster.

Life After Life: Bioarchaeology and Post-mortem Agency

2014 ◽  
Vol 24 (3) ◽  
pp. 523-529 ◽  
Author(s):  
Bettina Arnold
Keyword(s):  
Fairy Tale ◽  
Symbolic Capital ◽  
The Body ◽  
Post Mortem ◽  
Select Group ◽  
The Social ◽  
The Dead ◽  
The Many ◽  
The Individual ◽  
Anxious Group

In the alternative fairy tale The Princess Bride, as William Goldman's character Miracle Max reanimates the apparent corpse of the hero Westley, he tells the anxious group observing the procedure: ‘There's a big difference between mostly dead and all dead. Mostly dead is slightly alive’ (Goldman 2007, 313). Only a select group of the dead can be characterized as being ‘slightly alive’, in the post-mortem agency sense, however, and the case studies presented here explore the many ways in which this subcategory of mostly dead individuals have engaged with and continue to impact the living in the past as well as today. Several themes emerge as especially salient: the iteration in the death-scape of the dynamic tension between the individual and the social group, which can result in transgression as well as conformity in the disposition of the body and its effects on the living; the symbolic capital represented by some dead bodies and the ways in which their potency may be affected by various forms of contextual association; and the ways in which the manipulation of the dead for political purposes is subject to constraints specific to the cultural contexts in which these interactions take place.

Death as Transition in Judahite Mortuary Practices

2018 ◽  
Author(s):  
Matthew Suriano
Keyword(s):  
Hebrew Bible ◽  
Final Stage ◽  
The Body ◽  
Mortuary Practices ◽  
Dead Body ◽  
The Dead ◽  
Insight Into

Death is transitional in the Hebrew Bible, but the challenge is in understanding how this transition worked. The ritual analysis of Judahite bench tombs reveals a dynamic concept of death that involved the transition of the dead body. The body would enter the tomb during primary burial; there it would receive provisions as it rested on a burial bench. Eventually the remains of the dead would be secondarily interred inside the tomb’s repository. This final stage, the repository, is marked by the collective burial of bones. The transition of the dead, therefore, involves the body in different conditions, first as an individual corpse and then as a collection of bones. The process of burial and reburial inside the bench tomb offers new insight into the idea that postmortem existence in the Hebrew Bible is predicated on the fate of the body.

Exploring Near-Death Experiences across Cultures

2018 ◽  
Author(s):  
Gregory Shushan
Keyword(s):  
Religious Beliefs ◽  
Cross Cultural ◽  
The Body ◽  
Symbiotic Relationship ◽  
Common Elements ◽  
Cultural Process ◽  
Extraordinary Experiences ◽  
The Dead ◽  
The Individual ◽  
Near Death Experiences

Near-death experiences (NDEs) share many common elements worldwide, indicating that they originate in phenomena that are independent of culture. They also have many elements unique to the individual experiencers and their cultures, demonstrating a symbiotic relationship between experience and belief. There are numerous examples worldwide of religious beliefs originating in NDEs and other extraordinary experiences. This is in contradiction to widely accepted notions that all experiences and beliefs are generated entirely by culture or language. Such paradigms not only fail to explain the origins of religious beliefs or the nature of related experiences but also fail to take seriously the testimonies of their sources. Near-death experiences provide perfectly rational grounds for beliefs that the soul can leave the body, and that it can survive death and join spirits of the dead in another world. As such, the phenomenon helps to demonstrate the cross-cultural process of reasoning based on evidence.

Explaining Vampirism: Two Divergent Attractors of Dead Human Concepts

2015 ◽  
Vol 15 (3-4) ◽  
pp. 285-298 ◽  
Author(s):  
Vladimír Bahna
Keyword(s):  
Theory Of Mind ◽  
Cultural Transmission ◽  
Dead Body ◽  
Disease Avoidance ◽  
Behavioral Reaction ◽  
Dead Bodies ◽  
The Dead ◽  
Cognitive Foundations

This paper explores the cognitive foundations of vampirism beliefs. The occurrence of beliefs of the dead rising from graves and returning to harm the living across many cultures indicates that this concept has features that make it successful in the process of cultural transmission. Comparing ghost- and vampire-like beliefs, it is argued that bodiless agents and animated but dead bodies represent two divergent cognitive attractors concerning concepts of dead humans. The inferential potential of the classic idea of a bodiless ghost is based on intuitions produced by the mental system of Theory of Mind, while the traditional concepts of a vampire attribute to the dead only minimal intentionality. The inferential potential of a vampire is based on the system of disease avoidance and the emotion of disgust related to the dead body. Vampirism beliefs represent a cognitively attractive combination of a hazard and relevant actions to eliminate it: they postulate a threat of an animated corpse and relevant behavioral reaction, namely fatal interventions on vampire’s body.

Management of the dead during coronavirus disease 2019 outbreak: Practices and perceptions of forensic practitioners from India

2021 ◽  
pp. 002580242110258
Author(s):  
Vikas P Meshram ◽  
Tanuj Kanchan ◽  
Raghvendra S Shekhawat
Keyword(s):  
Infection Control ◽  
Forensic Medicine ◽  
Health Sector ◽  
The Body ◽  
Local Administration ◽  
Protective Equipment ◽  
Medical Institutions ◽  
Dead Bodies ◽  
The Dead

The coronavirus disease 2019 pandemic has mandated a response from administrative agencies and the health sector globally, however, the number of cases and deaths continue to rise. While management of the living is paramount, the management of the dead is also important. Guidelines for managing the dead have been issued and implemented by various local administrations, in accordance with national and international guidelines. This questionnaire-based research aims to develop an understanding of the knowledge, perceptions and practices of forensic practitioners from India as regards the management of the dead during the coronavirus disease 2019 pandemic. This Pan-India study included 278 forensic medicine experts (249 males and 29 females) working in various hospitals and medical institutions across the country. The questionnaire included various issues involving the management of dead bodies in cases involving coronavirus disease 2019, such as infection control practices, body screening, handling and autopsy, disposal practices, local administrative policies, and available infrastructure and resources. We found that guidelines are mostly being followed across India, barring disparity in issues relating to testing in the dead bodies, the role of local administration in the body disposal, and the use of personal protective equipment while handling bodies and during autopsies. Mortuaries now need to be upgraded, and general infrastructure requires improvement. Periodic training of all stakeholders and assessment of facilities are recommended.

scholarly journals The Dead Body as a 'Lieu De Mémoire'. The Body-Object and the Living Body in Caitlin Doughty’s Nonfiction

Linguaculture ◽  
2021 ◽  
Vol 12 (1) ◽  
pp. 87-101
Author(s):  
Cristina-Mihaela Botîlcă
Keyword(s):  
Human Body ◽  
The Body ◽  
First Century ◽  
Western Society ◽  
Post Mortem ◽  
Dead Body ◽  
Personal Memory ◽  
Living Body ◽  
The Dead ◽  
Twenty First Century

Between Pierre Nora’s lieux de mémoire and Paul Ricoeur’s body-object there appears to be a relation of community and personal memory. Before death, the human body holds three meanings: material, symbolic, and functional, but post-mortem the body also becomes a place where both community and individual can update their relationship with death and mortality. In the twenty-first century, secularization of death practices inevitably leads to a secular view of the body. In Cailin Doughty’s nonfiction, the body seems to stand at the crossroad between spirituality and secularization, so between the meaning of the body and the body as a lieu. This paper will discuss how Nora’s and Ricoeur’s interpretations of memory and body apply to Doughty’s representation of the dead body within a death denying twenty-first century Western society.

Sign in / Sign up

Export Citation Format

Share Document