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Deaths at sea and unidentified bodies in Lesbos

covered by earth with no proper marker or headstone. As Figures 8.2 and 8.3 show, the only mark on the graves of migrants is a broken stone on which is written the (purported) nationality of the migrant, a number and a date of death.7 According to a local activist, since the identity of the victim is rarely known, the nationality is based either on information from survivors of shipwrecks 8.2 Grave of victims of a 2007 shipwreck, Mytilene cemetery, Lesbos, July 2013 8.3 Graves of victims of a 2013 shipwreck, Mytilene cemetery, Lesbos Missing migrants 165 or on an

in Migrating borders and moving times

monopolised wartime attention, while other anthropologists documented how shifting borders and border crossings had had unpredictable effects on inhabitants’ production of identity, affiliations and moral maps in ways that often unsettled identity markers like religion, ethnicity and nationality and their political connotations (Ballinger 2003; Pelkmans 2006). As Pelkmans (2006: 73) notes for neighbourhoods caught up in the reconfiguration of the Turkish–Soviet border, ‘discontent focused on more subtle differences that only became obvious in faceto-face communication

in Migrating borders and moving times

makes you any less of a man? As King (1997b) observes with ‘the lads’, masculinity and class are socially constructed through specific acts and narratives. The group themselves determines how they present themselves and to whom, and this is constantly reiterated through regular matchday rituals. For some groups, violence and the taking of territory is what constitutes being a man (Newson, 2017); for others, it may be about sexuality, politics, locality or nationality (Hodges, 2018; Doidge, 2013, 2015a; Kossakowski and Besta, 2018). This process is a dialectic that is

in Ultras
The status of bodies in the aftermath of the Khmer Rouge genocide

religious institutions, Cambodian villagers and the minority Cham Muslim population (who hold Cambodian nationality), who are today increasingly active. In September 1981, the Khmer Rouges, the Son Sannists (non-­ communist nationalists) and the Sihanoukists created a coalition opposed to the pro-Vietnamese government in Phnom Penh. This coalition was given diplomatic recognition by western countries and the United Nations until the peace accords signed between the four Cambodian factions in 1991. On these memorials and museums, see R. Hughes, Fielding Genocide: Post-1979

in Human remains and mass violence
Massacres, missing corpses, and silence in a Bosnian community

. Their numbers were exceptionally small DHR.indb 19 5/15/2014 12:51:04 PM 20  Max Bergholz and they lacked the necessary authority that other prominent local Serbs had, such as former gendarmes and military officers. None of these incipient insurgent units in the region had Communist Party organizations during the summer of 1941.24 Another point of tension was the issue of collaborating with Muslims and Croats. The communists hoped that fighters of all nationalities would join the uprising and fight together for the libera­tion of the country and socialist

in Destruction and human remains
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Borders, ticking clocks and timelessness among temporary labour migrants in Israel

new time away to form relationships that would not have been possible before. For some, that means building friendships with people from other ethnicities/nationalities or classes than their own. Some break from tradition and marry outside their ethnic, national, religious or racial group. Some use the opportunity to experiment with their sexual orientation, something that would have been almost impossible in their home country. Some marry an Israeli, whether to secure status or for love. This phenomenon has a significant impact on the idea of Israel as a homeland

in Migrating borders and moving times

instead of the windshield wipers, I would steer only with my left hand in the US and only with my right in Jamaica. This uneasy ambidexterity provided a commonality beyond shared nationality or technical capability. The developers I worked with juggled the demands of day-to-day life in Jamaica and the requirements of building software and services for the global market, all while making their own trips to the Valley and other start-up hubs across the globe. For many young black Jamaicans seeking their way in a society that remains shaped by the inequities of slavery and

in Ethnography for a data-saturated world
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The daily work of Erich Muhsfeldt, chief of the crematorium at Majdanek concentration and extermination camp, 1942–44

‘destruction’.5 Destruction is a broader and less normative concept than the judicial concepts of ‘murder’ and ‘genocide’, and it may be the result of any method of killing, whether it involves fire, water, gas, hunger, or cold, or whether direct and fast or stealthy and slow.6 This concept is useful in examining the mass murder that took place at Majdanek concentration and extermination camp since it can be used to analyse the systematic murder of European Jews as well as the mass extermination of prisoners of different nationalities. This makes it possible to see how

in Destruction and human remains
Open Access (free)
The French search mission for the corpses of deportees in Germany, 1946–58

to draw up a list of all the deceased citizens of the allied nations, providing all available details of their names, nationalities and the circumstances of their deaths. Similar statutes were passed in the British and American zones.16 In the French zone, by the summer of 1946, out of a total of 5,200 communes, 5,090 had provided docu­ments, including 3,959 legal records, 4,600 death certificates and details of 3,982 graves that had been identified. Similar figures were produced in the British and American zones. The French search mission was under the charge of

in Human remains and mass violence

viewers – Muslims as well as non-Muslims. For these viewers, both the possessed body and the image of the body fail to show what they were intended to exemplify. Salt and pepper Adrees asks: ‘Who is a Jew?’ ‘The jinn,’ Imad replies. Adrees is still confused: ‘I thought it was from Congo?’ Imad laughs: ‘Yes, but it's a Jew. It's a Jew from Congo. Congo is its nationality.’ Mubarak asks again to have the words of the

in Descending with angels