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The shock of Hart Island, New York
Sally Raudon

When drone footage emerged of New York City’s COVID-19 casualties being buried by inmates in trenches on Hart Island, the images became a key symbol for the pandemic: the suddenly soaring death toll, authorities’ struggle to deal with overwhelming mortality and widespread fear of anonymous, isolated death. The images shocked New Yorkers, most of whom were unaware of Hart Island, though its cemetery operations are largely unchanged since it opened over 150 years ago, and about one million New Yorkers are buried there. How does Hart Island slip in and out of public knowledge for New Yorkers in a cycle of remembering and forgetting – and why is its rediscovery shocking? Perhaps the pandemic, understood as a spectacular event, reveals what has been there, though unrecognised, all along.

Human Remains and Violence: An Interdisciplinary Journal
Abstract only
N. H. Keeble

have an insistently democratising effect. Bunyan may have been among the first early moderns to fictionalise ordinary lives, but he was certainly neither alone nor the first to record them. Indeed, there is the mighty precedent of John Foxe's ‘Book of Martyrs’, which, through its records of ordinary, suffering lives, did so much to create English Protestant identity. 42 If we can detect in these devotional practices and writings a new valuation of non-elite people, we can detect

in People and piety
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Liene Ozoliņa

this dichotomous view of contemporary governance by highlighting subtler, more mundane forms of state control, discipline and surveillance that have arisen along with the brutal expulsions. From the vantage point of a Latvian unemployment office, I ask what we can understand about the state–citizen relationships and logics of governance in the wake of several decades of neoliberalism, if we focus our gaze on ordinary life rather than bare life, ordinary suffering rather than extreme coercion. Waiting is one such subtler form of state control and ordinary suffering

in Politics of waiting
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Austerity and the community sector in the Republic of Ireland
John Bissett

(specialised fields and subfields) and set up the conditions for an unpre­­­ cedented development of all kinds of ordinary suffering (la petite misère).14 Bourdieu described himself as an ‘enlightened moralist’ and was diffident about making public political statements but the stories speak for themselves about the suffering that ordinary people endure.15 One of the overt themes in the interviews is the abdication of the state from its duties and responsibilities in the (forlorn) hope that ‘the market’ will MUP_CoulterNagle_Printer3.indd 175 24/04/2015 16:36 176

in Ireland under austerity
Real sympathy, the imitation of suffering and the visual arts after Burke’s sublime
Aris Sarafianos

7.5). Such states mean that the individual depicted is overwhelmed and obliterated by excruciating pain: his mind finds it impossible to locate a space to exist outside pain, running out of every emotion or idea other than the riotous fact of hurt and its imploded vitality. Such states of corporeal shock cannot be subsumed to the expressive range of ordinary suffering. Worse, the notion that these figures somehow depict the ‘mental dignity and fortitude of mind’ with which they supposedly bear their acute sufferings is more aligned to Knight’s moral approach than

in The hurt(ful) body