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cremation also illuminates this oblivion of the corpses. The Roman Catholic Church has traditionally discouraged people from using cremation, arguing that the body is a holy object through which the sacrament is received and, furthermore, that cremation constitutes a denial of the Christian belief in Dangerous corpses in Mexico’s drug war 175 the resurrection of the body. During the nineteenth and twentieth centuries, cremation was hence viewed as pagan among Catholics, whereas the secular Mexican State had no problem with this practice. The Roman Catholic Church has
– all her ‘matter’, her ‘mess’, reordered by the poet-sacrament-maker. 87 One manifestation of Britain's ‘mess’ is her topography; then, in Jones's poetic oreogenesis, the landscape is reordered, lost associations retrieved for the symbolic treasure hoard are, Wayland Smith-like, melted, smelted and their common ancestral hosting hammered out. My White Horse Hill is identified with the ‘mother of forts’, Hissarlik. 88 But simultaneity, Britain's res as palimpsest, and
and in the face of death’. Yet he notices how medical words and interventions work in strikingly ‘religious’ ways to express and recreate people's belief in science and biomedicine as an ‘ultimate truth’. However, van der Geest's study is by no means an attempt to belittle the therapeutic efficacy of biomedicine. Rather, he aims to show how the work of magic and religious sacraments need to be considered in order for the proper mechanics of biomedical recovery to be understood (see also Nathan and Stengers 2018 ). My analysis here takes