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| 1 |
ID:
105961
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| 2 |
ID:
140133
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| Summary/Abstract |
Traditions have remained a significant aspect of social and cultural structure of societies. In this article, changes in traditions associated with vital events in Mohla, a rural community of Punjab, Pakistan, are analysed. Birth, death and marriage are considered vital events and have been analysed over a period of 50 years. Data is drawn from a sample survey conducted in the village. Systematic sampling technique was used for the selection of the respondents. The results show that material exchanges on vital events have declined, with the exception of marriage. Traditions associated with the birth of a son have remained consistent throughout the decades whereas an upward trend was observed in traditions associated with the birth of a daughter. Awareness through education was a significant reason for this change. Some traditions associated with marriages have declined, with the exception of mehndi, which has substantially increased in the recent past. Most traditions associated with death, particularly daswan and chaliswan, have declined over the decades. Changes in traditions around most of the vital events have occurred due to economic factors.
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| 3 |
ID:
123105
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2013.
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| Summary/Abstract |
RICHARD MEAGHER describes how and why the estate tax became part of the pro-family agenda of social conservatives. He explores the role of estate tax repeal in maintaining the alliance between economic and social conservatives within the Republican Party.
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| 4 |
ID:
175361
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By adopting a spatial approach to analysis, this article examines the significance of death in Timor-Leste and its relationship to security and peace. The main argument is that a person’s security in Timor-Leste is very often made possible via the sustaining of what is referred to here as ‘cognate communities’ which comprise both the living and the spirits of the ancestral dead. Grave-making as a form of ‘emplaced security’ – an expression of agency which results in the creation or transformation of a place in order to mitigate threat – enables a particular kind of space whereby the living as part of cognate communities are able to venerate their dead. In turn, engagement with the ‘spatial turn’ demonstrates how this form of emplaced security is not static, but rather is dynamic and adaptive as communities formed through custom constantly interact with broader social changes and spatial transformations. Even as grave-making represents a micro-form of emplacement, such acts both produce and respond to different spatial orders, including more abstract forms bound up with nation formation. As such, the ‘spatial turn’ shows how burial represents both an intimate and petite act of place-making while also intersecting with different spatial orders and scales that interact with meta-narratives including religion, modernisation and nationalism.
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| 5 |
ID:
169214
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| Summary/Abstract |
Ron Dore’s 1977 article in Pacific Affairs, “South Korean Development in Wider Perspective,” is a rare example of the scholar known for his writings on Japan applying his analytical lens on South Korea. What were some of this article’s most notable areas of foresight and elision related to development studies? This essay answers this question by interpreting connections to publications before and after 1977 to analyze areas of insight under the rubric of “discernment” and overlooked subjects under “death.” On one hand, Dore’s essay was ahead of the curve in its deft foreshadowing of post-developmentalist, varieties of capitalism, and developmental state approaches to economic development. On the other, Dore sidestepped the effects of death on economic development in three forms: literal—effects of changing mortality rates on investments in education and human capital; industries related to death—wars, munitions production and arms expenditures; and the aftereffects of the death of a scholar—the revisiting and renewal of debates that can sometimes emerge as a result.
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| 6 |
ID:
159756
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| Summary/Abstract |
In recent decades, the nature of exchange relations in rural Pakistan appears to have undergone significant transformations due to the gradual shift from seasonal agriculture to a market-based economy, rapid urbanisation and industrialisation. Change and continuity in exchange relations are particularly manifested in rituals and ceremonies associated with childbirth, marriage and death, with socioeconomic transformations in the rural economy triggering shifts in ways of conducting such rituals and ceremonies. This article seeks to highlight such change but argues that the continuing centrality of religion, kinship and economic inter-dependencies, marked by rural social organisation, remains evident in how these rituals and ceremonies are conducted. After discussing the social meanings of such rituals and ceremonies in rural Pakistan, the article demonstrates through detailed ethnographic study certain modifications in exchange relations as a consequence of recent socioeconomic change.
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| 7 |
ID:
188574
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| Summary/Abstract |
Following a particularly violent police operation inside the Prince Edward subway station on August 31 2019, during the anti-extradition movement in Hong Kong, a group of older women performed mourning rituals for the possibly dead outside the subway exit for almost one hundred days. In view of increasing police surveillance, violence, and arrests, these women’s religious practices and the sociality they generated constituted a form of infrapolitics. By carefully performing their gendered roles as funerary experts, these women created a makeshift shrine that operated symbolically as a public sphere of dissent. This paper examines the making of their shrine in the context of widespread public discontent about police brutality, and by extension, state violence in a broader political-economic context. Without knowing who was being memorialized, the continuous flow of mourners to the Prince Edward Station shrine compels scholars to consider what these possible deaths could mean and what other losses they were accounting for. Through the lens of infrapolitics, these women’s creative appropriation of mourning rituals directs our attention to the amebic vitality of resistance and its persistence against great odds.
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| 8 |
ID:
101338
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2010.
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This article focuses on the Marxist characteristics of North Korea in its interpretation of human rights. The author's main argument is that many Marxist features pre-existed in Korea. Complying with Marxist orthodoxy, North Korea is fundamentally hostile to the notion of human rights in capitalist society, which existed in the pre-modern Donghak (Eastern Learning) ideology. Rights are strictly contingent upon one's class status in North Korea. However, the peasants' rebellion in pre-modern Korea was based on class consciousness against the ruling class. The supremacy of collective interests sees individual claims for human rights as selfish egoism, which was prevalent in Confucian ethics. The prioritization of subsistence rights and material welfare over civil and political rights was also the foremost important duty of the benevolent Confucian king. Finally, unlike Marx's reluctant use of the language of 'duties', rights are the offspring of citizens' duties in North Korean human rights discourse.
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| 9 |
ID:
155162
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Migration Management, a regime of radical differentiation and exclusion, renders many people illegal because they violate the laws of access across geopolitical borders. Migration Management further disappears some of these illegal people outside of the external boundaries of the Global North. Recently, however, discursive moves to mobilise the concept of the ‘missing person’ in the context of illegal migration have been introduced when discussing Mediterranean migration in particular. This article offers an ethico-political evaluation of such conceptual innovations. The article asks if a reconceptualisation of the illegal migrant as ‘missing person’ is able to destabilise Migration Management and concludes that this is unlikely. The article illustrates how this reconceptualisation cements the more radical practices of exclusion whilst the boundary-drawing is reformulated as one between dead and living migrants.
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| 10 |
ID:
109512
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| 11 |
ID:
191067
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The Siachen glacier, one of the longest non-polar glaciers in the world, turned into the world’s highest battlefield in 1984, when both the neighbouring countries, India and Pakistan, deployed their troops for control over the glacier. The nature of warfare since then has changed from active operations to one of low-intensity warfare. In this changing nature of warfare, the article explores how meanings of death are reconfigured in personal recollections and public representations, when the terrain continues to inflict injuries, high-altitude illnesses and death in the absence of any direct enemy confrontation. The article compares personal experiences of death with media representations. While personal experiences of soldiers and officers who have served on the glacier show their grievances about having left comrades to die after they fell into deadly crevasses, media representations reinsert the Indian soldier and depict death in the company of comrades and family to justify the expensive and extremely difficult war over the glacier.
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| 12 |
ID:
151352
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I was given the opportunity to read this article because of my history with naval aviation. As I read it, I I was reminded of the CNO’s “Read, Write, Fight” guidance (June 2016 Proceedings). I’m aware the Commandant has given similar guidance to his Marines. I don’t know all the ins and outs with respect to Major Lippert’s suggestions, but we all should respect him for writing. I will be following the discussion it will generate.
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| 13 |
ID:
142500
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| Summary/Abstract |
Visual arts maintain a colourful presence at Buddhist funerals in Northern Thailand. These arts are not made for mere decoration but serve an active and essential role in the ceremonies that take place after death. They echo funerary themes of the impermanent nature of life and the importance of a life filled with merit. This article examines cremation structures and funeral banners of Northern Thailand and argues that these arts not only hold significance for the living and the dead, but that in giving form to abstract concepts they have the power to guide observers in their beliefs regarding the dynamics of life and death.
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| 14 |
ID:
084932
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| 15 |
ID:
172135
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| Summary/Abstract |
In theorising penal politics, this article investigates the marking of the colonised through an analysis of state violence over dead bodies. Delving into and describing the political scene in which the state – through its courts, law, military, and police – leaves dead bodies bleeding after death, withholds them in carceral refrigerators, and tortures their communities, uncovers what I define as necropenology. Developed from the voices of Jerusalemite families whose children were imprisoned after death, this paper argues that expanding spaces of carcerality, criminalising those who are already dead, and penetrating Palestinian spaces of mourning, illustrates new modes of penology, a necropenology. Necropenology conquers new bodies, psychics, and territories in life and in death through the performance of power that marks both dead and living bodies as disposable. Jerusalemite families articulate first-hand how this form of power strips control of one’s own emotions, inscribes indignities, and keeps the colonised as dangerous entities, always on trial in death and when dead.
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| 16 |
ID:
122996
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| Publication |
2013.
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| Summary/Abstract |
Recent debates on biopolitics have focused on negative and positive interpretations of "life" that is the object of biopolitical apparatuses. Agamben examines the "bare life" that is produced by the sovereign ban, Negri and Hardt speak on the contrary of emancipatory biopolitical production, while Derrida and Esposito study (auto-)immunitary reactions that constitute living beings. The aim of this article is to examine a concrete case that permits to evaluate the explanatory power of these positions. The test case pertains to the recent amendment of the Finnish law on the medical use of human organs, tissues, and cells. It shows very clearly how phenomena that conventionally constitute the basis of proper, personal existence, namely the biological body and death, are not natural phenomena anymore, insofar as they are delimited by biopolitical decisions, that also redefine social relations in a radical manner.
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| 17 |
ID:
106139
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| 18 |
ID:
177694
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| Summary/Abstract |
This article presents an analysis of the first recognisably modern-style death registers in the Ottoman Empire. These were produced, in 1838–9, as a result of the state’s reaction to the cholera pandemic of 1831. This article shows how these registers were designed and structured, how they differed to those that preceded and came after them and so occupied a key point in the transition to the medicalisation of death and the import of Western-style statistical analysis. The article demonstrates how these registers offer details that can be used to build a picture of the social, economic and demographic profile of death in Istanbul in these years.
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| 19 |
ID:
124128
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| Publication |
2012.
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| Summary/Abstract |
The article focuses on the postponement of the tactical exercise off the California coast, in San Francisco Bay, California that was scheduled to commence the next day, 13 November 1933, due to death of Rear Admiral Ridley McLean, who was Commander Battleship Division 3, was fatally struck down by a heart attack. Funeral services were reportedly held the following day with all the honors due McLean's rank, including a 13-gun salute from the U.S. Ship Pennsylvania (BB-38).
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| 20 |
ID:
169920
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This essay presents some preliminary notes in an anthropological perspective on terrorism. The following aims to be a questioning review of issues that haunt informed students of terrorism, and yet also an introductory text to the study of terrorism. It is revisionist but didactic. The essay is based on extended research of Palestinian and Israeli terrorism cases, and on critical integration of the literature on terrorism. It offers an alternative approach to the problem of the definition and distinct character of terrorism, expands on overlooked aspects of terrorism, like its relationship to the concept of “home,” emphasizes under-theorized subjects, like the randomness of the targets, and discusses hitherto untouched topics, like the “bad death” of terrorism’s victims. Terrorism is examined in terms of liminality and hybridity, and consequently as more subversive than coercive, threatening our ontological security no less than our physical security.
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