Portraying the exhumation and reburial of Polish Jewish Holocaust victims in the pages of yizkor books
Gabriel N. Finder
-roots efforts by surviving members of hundreds of destroyed
Jewish communities. Meant to commemorate these communities,
yizkor books were published in small runs, primarily in the 1950s,
1960s, and 1970s, by landsmanshaftn, mutual-aid societies of Jews
located mainly in Israel and North America but also in South
America, Australia, and various countries in Western Europe who
36 Gabriel N. Finder
came from the same town or region in Eastern Europe. Six hundred yizkor books have been published. Ninety per cent pertain to
Jewish communities within the borders of interwar
Challenges and technological solutions to the identification of individuals in mass grave scenarios in the modern context
Gillian Fowler and Tim Thompson
, 57 (2012), 47–51.
Gonzalez-Rodriguez & Fowler, ‘A study on the discrimination’.
S. Dillane, M. Thompson, J. Meyer, M. Norquay & R. C. O’Brien,
‘Inductively coupled plasma-atomic emission spectroscopy (ICP-AES)
as a method of species differentiation of bone fragments’, Australian
Journal of Forensic Sciences, 43 (2011), 297–312.
Dillane et al., ‘Inductively coupled plasma-atomic emission
J. E. Byrd & B. J. Adams, ‘Osteometric sorting of commingled human
remains’, Journal of Forensic Sciences, 48 (2003), 717–24.
For example, E. Anastasiou & A
A war of extermination, grave looting, and culture wars in the American West
and defeated Native
communities on the west coast were unable to protect their ancient
Unauthorized exhumation was not an exclusively American phenomenon. In the 1830s, British scientists brought back Tasmanian
Aborigine corpses to London. Hundreds, possibly thousands of
Aboriginal remains from Australia ended up in universities and collections in England and Scotland.25 Dutch colonists sent the head of
an Ahanta king in Ghana back to the Netherlands in 1838, where it
was kept at Leiden University’s Medical Centre until repatriation in
2009.26 By the
Contested narratives of the independence struggle in postconfl ict Timor-Leste
phrase from Chambert-Loir and Reid (2002). The
potent dead are ancestors, the veneration of whom confers power
and potency to the living, either in an abstract sense (e.g. political
legitimatisation by conjuring up the memory of the deceased) or a
very ‘real’ sense of passing on mystical powers to the living.
A well-publicised example of this was the daring escape of renegade Major Alfredo Reinado, leader of a group of armed mutineers,
which also took place in 2007. When surrounded by the Australian
Special Air Service (SAS) troops close to Same who were seeking to
unsystematic burial of migrants. A member of a local civil society group told us of a relative of a migrant who died on the neighbouring island of
Chios. Although he had travelled from Australia and had spent a fortune trying to
trace and identify his dead relative, the gravedigger could not remember the precise
burial spot, and no systematic data was stored as to which body was buried where.
Once a tractor started digging, it became clear that he was buried in a mass grave
along with other victims, making identification impossible.
The reaction of the islanders to migrant
ignore them, because we didn’t want people to think we were
like them.’ Shame in border crossing therefore reflected not only the shameful acts
of sexualised performance but was relational to a broader shame of having to make
such trips to Romania, ‘the poorer neighbour’.
In the Ukrainian context we are dealing with a situation similar to that discussed
by Blagg (1997) in his study of the Australian justice system’s inability to employ
reintegrative shaming with aborigines. The system’s ability to shame is compromised by its own shameful past treatment of aborigines
Holocaust and the Postmodern (Oxford: Oxford
University Press, 2004); K. Ball, Disciplining the Holocaust (New York:
SUNY Press, 2008).
See Lemke, Biopolitics, pp. 58–63.
D. A. Moses, ‘Genocide and modernity’, in Dan Stone (ed.), The Historiography of Genocide (London: Palgrave Macmillan, 2008), pp. 156–93;
D. A. Moses, ‘Modernity and the Holocaust’, Australian Journal of
Politics and History, 43 (1997), pp. 441–5.
D. Stone, ‘Biopower and modern genocide’, in A. D. Moses (ed.),
Empire, Colony, Genocide: Conquest Occupation and Subaltern Resistance in World History (New
Archives and collecting on the frontiers of data-driven science
Science’. Guest Lecture given at the University of South Australia.
www.youtube.com/watch?v=R-OyGXgKC38 [accessed February 2018].
Hilgartner, S. and Brandt-Rauf, S.I. 1994. ‘Data Access, Ownership, and
Control: Toward Empirical Studies of Access Practices’. Science Communication 15(4): 355–72.
Hulme, M. 2014. Why We Disagree about Climate Change: Understanding Controversy, Inaction and Opportunity. Cambridge: Cambridge University Press.
Ingold, T. 2014. ‘That’s Enough about Ethnography!’ Hau: Journal of Ethnographic Theory 4(1): 383–95.
Jardine, B. and Kelty, C
is ‘a deconstructive project’, as they put it (2014: 5). Povinelli similarly
speaks of ‘the will to be otherwise’ that goes beyond agency-resistance categories.
Yet, the very emphasis on ‘otherwise’, on alternative futures and on ‘counterpublics’ holding the potential to bring those about, reveals the analytical project
at stake as being one of resistance. Povinelli is interested in the striving that she
observes among her Australian aboriginal informants. It makes her wonder:
Why does a certain strand of critical theory put such hope in potentiality? …
Mark Doidge, Radosław Kossakowski and Svenja Mintert
southern Europe and into other parts of the continent.
It is now the most dominant form of fandom in Germany, Poland,
Greece, Southern France and the Balkans, as well as Indonesia and
North Africa. Elements of the ultras style have been adopted in Eastern
and Central Europe, Spain, Turkey, Australia, the US, Japan, Scotland
and Scandinavia. It is even starting to take root in England, where the
1970s saw the development of hooliganism, a very different approach to
the ultras style that was developing in Italy. As a diverse and dynamic
culture, theorising the ultras