A SCHOLARLY BOOK REPOSITORY
Travis Mossotti writes with humor, gravity, and humility about subjects grounded in a world of grit, where the quiet mortality of working folk is weighed. To Mossotti, the love of a bricklayer for his wife is as complex and simple as life itself: “ask him to put into words what that sinking is, / that shudder in his chest, as he notices / the wrinkles gathering at the corners of her mouth.” But not a whiff of sentiment enters these poems, for Mossotti has little patience for ideas of the noble or for sympathetic portraits of hard-used saints. His vision is clear, as clear as the memory of how scarecrows in the rearview, “each of them, stuffed / into a body they didn’t choose, resembled / your own plight.” His poetry embraces unsanctimonious life with all its wonder, its levity, and clumsiness. About the Dead is an accomplished collection by a writer in control of a wide range of experience, and it speaks to the heart of any reader willing to catch his “drift, and ride it like the billowed / end of some cockamamie parachute all the way / back to the soft, dysfunctional, waiting earth.”
What will become of our earthly remains? What happens to our bodies during and after the various forms of cadaver disposal available? Who controls the fate of human remains? What legal and moral constraints apply? Legal scholar Norman Cantor provides a graphic, informative, and entertaining exploration of these questions. After We Die chronicles not only a corpse’s physical state but also its legal and moral status, including what rights, if any, the corpse possesses.
In a claim sure to be controversial, Cantor argues that a corpse maintains a “quasi-human status" granting it certain protected rights—both legal and moral. One of a corpse’s purported rights is to have its predecessor’s disposal choices upheld. After We Die reviews unconventional ways in which a person can extend a personal legacy via their corpse’s role in medical education, scientific research, or tissue transplantation. This underlines the importance of leaving instructions directing post-mortem disposal. Another cadaveric right is to be treated with respect and dignity. After We Die outlines the limits that “post-mortem human dignity” poses upon disposal options, particularly the use of a cadaver or its parts in educational or artistic displays.
Contemporary illustrations of these complex issues abound. In 2007, the well-publicized death of Anna Nicole Smith highlighted the passions and disputes surrounding the handling of human remains. Similarly, following the 2003 death of baseball great Ted Williams, the family in-fighting and legal proceedings surrounding the corpse’s proposed cryogenic disposal also raised contentious questions about the physical, legal, and ethical issues that emerge after we die. In the tradition of Sherwin Nuland's How We Die, Cantor carefully and sensitively addresses the post-mortem handling of human remains.
These days, so much of our lives takes place online—but what about our afterlives? Thanks to the digital trails that we leave behind, our identities can now be reconstructed after our death. In fact, AI technology is already enabling us to “interact” with the departed. Sooner than we think, the dead will outnumber the living on Facebook. In this thought-provoking book, Carl Öhman explores the increasingly urgent question of what we should do with all this data and whether our digital afterlives are really our own—and if not, who should have the right to decide what happens to our data.
The stakes could hardly be higher. In the next thirty years alone, about two billion people will die. Those of us who remain will inherit the digital remains of an entire generation of humanity—the first digital citizens. Whoever ends up controlling these archives will also effectively control future access to our collective digital past, and this power will have vast political consequences. The fate of our digital remains should be of concern to everyone—past, present, and future. Rising to these challenges, Öhman explains, will require a collective reshaping of our economic and technical systems to reflect more than just the monetary value of digital remains.
As we stand before a period of deep civilizational change, The Afterlife of Data will be an essential guide to understanding why and how we as a human race must gain control of our collective digital past—before it is too late.
Grounded in archival discoveries, Afterlives traces the origins of nineteenth-century America’s preservation compulsion, illuminating the influences of botanical, medical, spiritualist, and sentimental discourses on Whitman’s work. Tuggle unveils previously unrecognized connections between Whitman and the leading “medical men” of his era, such as the surgeon John H. Brinton, founding curator of the Army Medical Museum, and Silas Weir Mitchell, the neurologist who discovered phantom limb syndrome. Remains from several amputee soldiers whom Whitman nursed in the Washington hospitals became specimens in the Army Medical Museum.
Tuggle is the first scholar to analyze Whitman’s role in medically memorializing the human cadaver and its abandoned parts.
"Has all the tension of the best true crime stories . . . This is journalism at its best."
--Library Journal
"A compelling argument against capital punishment. . . . Examining politicians, judges (including Supreme Court Justices), prosecutors, defense attorneys and the condemned themselves, the author makes an effective case that, despite new laws, execution is no less a lottery than it has always been."
--Publishers Weekly
"In a fine and important book, Von Drehle writes elegantly and powerfully. . . . Anyone certain of their opinion about the death penalty ought to read this book."
-- Booklist
"An extremely well-informed and richly insightful book of great value to students of the death penalty as well as intelligent general readers with a serious interest in the subject, Among the Lowest of the Dead is also exciting reading. The book is an ideal guide for new generations of readers who want to form knowledgeable judgments in the continuing--and recently accelerating--controversies about capital punishment."
--Anthony Amsterdam, New York University
"Among the Lowest of the Dead is a powerfully written and meticulously researched book that makes an invaluable contribution to the growing public dialogue about capital punishment in America. It's one of those rare books that bridges the gap between mass audiences and scholarly disciplines, the latter including sociology, political science, criminology and journalism. The book is required reading in my Investigative Journalism classes--and my students love it!"
--David Protess, Northwestern University
"Among The Lowest of the Dead deserves a permanent place in the literature as literature, and is most relevant to today's death penalty debate as we moderate advocates and abolitionists search for common ground."
--Robert Blecker, New York Law School
David Von Drehle is Senior Writer, The Washington Post and author of Triangle: The Fire that Changed America.
In ancient Rome, it was believed some humans were transformed into special, empowered beings after death. These deified dead, known as the manes, watched over and protected their surviving family members, possibly even extending those relatives’ lives. But unlike the Greek hero-cult, the worship of dead emperors, or the Christian saints, the manes were incredibly inclusive—enrolling even those without social clout, such as women and the poor, among Rome's deities. The Roman afterlife promised posthumous power in the world of the living.
While the manes have often been glossed over in studies of Roman religion, this book brings their compelling story to the forefront, exploring their myriad forms and how their worship played out in the context of Roman religion’s daily practice. Exploring the place of the manes in Roman society, Charles King delves into Roman beliefs about their powers to sustain life and bring death to individuals or armies, examines the rituals the Romans performed to honor them, and reclaims the vital role the manes played in the ancient Roman afterlife.
Despite popular images of priests seeking enlightenment in snow-covered mountain temples, the central concern of Japanese Buddhism is death. For that reason, Japanese Buddhism’s social and economic base has long been in mortuary services—a base now threatened by public debate over the status, treatment, and location of the dead. Bonds of the Dead explores the crisis brought on by this debate and investigates what changing burial forms reveal about the ways temple Buddhism is perceived and propagated in contemporary Japan.
Published for the first time alongside photographs by Nancy Naumburg, who accompanied Rukeyser to Gauley Bridge in 1936, this edition of The Book of the Dead includes an introduction by Catherine Venable Moore, whose writing on the topic has been anthologized in Best American Essays.
First published in 1939 and extensively revised in 1943, The Book of the Dead, loosely inspired by the tale of Isis and Osiris from ancient Egypt, is a sweeping historical romance that tells a gothic tale of love between a noblewoman and a ghost in eighth-century Japan. Its author, Orikuchi Shinobu, was a well-received novelist, distinguished poet, and an esteemed scholar. He is often considered one of the fathers of Japanese folklore studies, and The Book of the Dead is without a doubt the most important novel of Orikuchi’s career—and it is a book like no other.
Here, for the first time, is the complete English translation of Orikuchi’s masterwork, whose vast influence is evidenced by multiple critical studies dedicated to it and by its many adaptations, which include an animated film and a popular manga. This translation features an introduction by award-winning translator Jeffrey Angles discussing the historical background of the work as well as its major themes: the ancient origins of the Japanese nation, the development of religion in a modernizing society, and the devotion necessary to create a masterpiece. Also included are three chapters from The Mandala of Light by Japanese intellectual historian Andō Reiji, who places the novel and Orikuchi’s thought in the broader intellectual context of early twentieth-century Japan.
The Book of the Dead focuses on the power of faith and religious devotion, and can be read as a parable illustrating the suffering an artist must experience to create great art. Readers will soon discover that a great deal lies hidden beneath the surface of the story; the entire text is a modernist mystery waiting to be decoded.
A new reconstruction of cultic practices surrounding death in ancient Israel
In Caring for the Dead in Ancient Israel, Kerry M. Sonia examines the commemoration and care for the dead in ancient Israel against the broader cultural backdrop of West Asia. This cult of dead kin, often referred to as ancestor cult, comprised a range of ritual practices in which the living provided food and drink offerings, constructed commemorative monuments, invoked the names of the dead, and protected their remains. This ritual care negotiated the ongoing relationships between the living and the dead and, in so doing, helped construct social, political, and religious landscapes in relationship to the past. Sonia explores the nature of this cult of dead kin in ancient Israel, focusing on its role within the family and household as well as its relationship to Israel’s national deity and the Jerusalem temple.
Features:
- A reevaluation of whether burial and necromantic rituals were part of the cult of dead kin
- A portrait of the various roles Israelite women played in the cult of dead kin
- A reassessment of biblical writers’ attitudes toward the cult of dead kin
Robert H. Moser details the emergence of a prominent motif in modern Brazilian literature, namely the carnivalesque defunto (the dead) that, in the form of a protagonist or narrator, returns to beseech, instruct, chastise, or even seduce the living. Drawing upon the works of esteemed Brazilian writers such as Machado de Assis, Érico Veríssimo, and Jorge Amado, Moser demonstrates how the defunto, through its mocking laughter and Dionysian resurrection, simultaneously subverts and inverts the status quo, thereby exposing underlying points of tension within Brazilian social and political history.
Incorporating elements of both a celestial advocate and an untrustworthy specter, the defunto also serves as a metaphor for one of modern Brazil’s greatest dilemmas: reconciling the past with the present.
The Carnivalesque Defunto offers a comparative framework by juxtaposing the Brazilian literary ghost with other Latin American, Caribbean, and North American examples. It also presents a cross-disciplinary approach toward understanding the complex relationship forged between Brazil’s spiritual traditions and literary expressions.
The author traces the history of the site discussing the more important tombs in some detail, and sheds new light on the symbolism used in painting to help the deceased in the Afterlife. She also surveys the role of the treasure hunters and travellers of the eighteenth and early nineteenth-centuries and the pioneer epigraphers who followed them and paved the way for the archeological investigation and research that continues today.
"I use the camera to block my view," says Lisette. This is the start of her double vision—trying to forget and trying to recall—and her struggle to come to terms with the human capacity for cruelty. But the grim reality in Peru is so overpowering that she carries it with her back to New York and through the rest of her life. Having abandoned a lover along with the fight, she desperately tries to find meaning beyond that of mere survival.
Nelson analyzes the practices of specific performers, showing how memories are recalled, bodies remade, and actions rethought as Okinawans work through fragments of the past in order to reconstruct the fabric of everyday life. Artists such as the popular Okinawan actor and storyteller Fujiki Hayato weave together genres including Japanese stand-up comedy, Okinawan celebratory rituals, and ethnographic studies of war memory, encouraging their audiences to imagine other ways to live in the modern world. Nelson looks at the efforts of performers and activists to wrest the Okinawan past from romantic representations of idyllic rural life in the Japanese media and reactionary appropriations of traditional values by conservative politicians. In his consideration of eisā, the traditional dance for the dead, Nelson finds a practice that reaches beyond the expected boundaries of mourning and commemoration, as the living and the dead come together to create a moment in which a new world might be built from the ruins of the old.
Focusing on the power of public ritual to serve as a communication medium, this revised and updated edition combines a mix of ethnography, historical research, oral history, and critical cultural analysis to explore the manifold and unexpected transformations that occur when the tradition is embraced by the mainstream. A testament to the complex role of media and commercial forces in constructions of ethnic identity, Day of the Dead in the USA provides insight into the power of art and ritual to create community, transmit oppositional messages, and advance educational, political, and economic goals.
Today Chicano-style Day of the Dead events take place in all fifty states. This revised edition provides new information about:
- The increase in events across the US, incorporating media coverage and financial aspects,
- Recent political movements expressed in contemporary Day of the Dead celebrations, including #BlackLivesMatter and #MeToo
- Greater media coverage and online presence of the celebration in blogs, websites, and streaming video
- Día de los Muertos themes and iconography in video games and films
- The proliferation of commercialized merchandise such as home goods, apparel, face paints and jewelry at mainstream big box and web retailers, as well as the widespread proliferation of calavera-themed decorations and costumes for Halloween
- 24 new full color illustrations
In the 2000s, as the World Bank was reeling from revelations of past hydropower failures, it nonetheless promoted the enormous Nam Theun 2 project. NT2, the Bank believed, offered a new, wiser model of dam development that would alleviate poverty, protect the environment, engage locally affected people in a transparent fashion, and stimulate political transformation. This was a tall order. For the first time, this book shows in detail why, despite assertions of success from the World Bank and other agencies involved in the project, the dam's true story has been one of substantial loss for affected villagers and the regional environment. Nam Theun 2 is an important case study that illustrates much broader problems of global development policy.
During the Sonoran Desert’s glorious and brutal summer season Annerino, a photojournalist, author, and explorer, watched four border crossers step off a bus and nonchalantly head into the American no-man’s land. On assignment for Newsweek, Annerino did more than just watch on that blistering August day. He joined them on their ultramarathon, life-or-death quest to find work to feed their families, amid temperatures so hot your parched throat burns from breathing and drinking water is the ultimate treasure.
As their water dwindled and the heat punished them, Annerino and the desperate men continued marching fifty miles in twenty-four hours and managed to survive their harrowing journey across the deadliest migrant trail in North America, El Camino del Diablo, “The Road of the Devil.” Driven by the mounting death toll, John returned again and again to the sun-scorched despoblado (uninhabited lands)—where hidden bighorn sheep water tanks glowed like diamonds—to document the lives, struggles, and heartbreaking remains of those who continue to disappear and perish in a region that’s claimed the lives of more than 9,700 men, women, and children.
Following the historic paths of indigenous Hia Ced O’odham (People of the Sand), Spanish missionary explorer Padre Eusebio Francisco Kino, and California-bound Forty-Niners, Annerino’s journeys on foot, crisscrossed the alluring yet treacherous desert trails of the El Camino del Diablo, Hohokam shell trail, and O’odham salt trails where hundreds of gambusinos (Mexican miners) and Euro-American pioneers succumbed during the 1850s.
As the migrants kept coming, the deaths kept mounting, and Annerino kept returning. He crossed celebrated Sonoran Desert sanctuaries—Organ Pipe Cactus National Monument, a UNESCO Biosphere Reserve, Cabeza Prieta National Wildlife Refuge, Barry M. Goldwater Range, sacred ancestral lands of the Tohono O’odham—that had become lost horizons, killing grounds, graveyards, and deadly smuggling corridors that also claimed the lives of National Park rangers and Border Patrol agents. John Annerino’s mission was to save someone, anyone, everyone—when he could find them.
Dead in Their Tracks is the saga of a merciless despoblado in the Great Southwest, of desperate yet hopeful migrants and refugees who keep staggering north. It is the story of ranchers, locals, and Border Patrol trackers who’ve saved countless lives, and heavily armed smugglers who haunt an inhospitable, if beautiful, wilderness that remains off the radar for journalists and news organizations that dare not set foot in the American desert waiting to welcome them on its terms.
The first work to combine literary criticism with other forms of death penalty–abolitionist writing, Demands of the Dead demonstrates the active importance of literature and literary criticism to the struggle for greater justice in the United States. Gathering personal essays, scholarly articles, and creative writings on the death penalty in American culture, this striking collection brings human voices and literary perspectives to a subject that is often overburdened by statistics and angry polemics. Contributors include death-row prisoners, playwrights, poets, activists, and literary scholars.
Highlighting collaborations between writers inside and outside prison, all within the context of the history of state killing laws and foundational concepts that perpetuate a culture of violent death, Demands of the Dead opens with a pamphlet dictated by Willie Francis, a teenager who survived a first execution attempt in Louisiana’s electric chair before he was subsequently killed by the state in 1947.
Writers are a conspicuous part of U.S. death-penalty history, composing a vibrant literary record of resistance to state killing. This multigenre collection both recalls and contributes to this tradition through discussions of such writers as Walt Whitman, Herman Melville, Gertrude Atherton, Ernest Gaines, Sonia Sanchez, Kia Corthron, and Sherman Alexie. A major contribution to literary studies and American prison studies, Demands of the Dead asserts the relevance of storytelling to ethical questions and matters of public policy.
With Digging Up the Dead, Pulitzer Prize–winning historian Michael Kammen reveals a treasure trove of fascinating, surprising, and occasionally gruesome stories of exhumation and reburial throughout American history. Taking us to the contested grave sites of such figures as Sitting Bull, John Paul Jones, Frank Lloyd Wright, Daniel Boone, Jefferson Davis, and even Abraham Lincoln, Kammen explores how complicated interactions of regional pride, shifting reputations, and evolving burial practices led to public and often emotional battles over the final resting places of famous figures. Grave-robbing, skull-fondling, cases of mistaken identity, and the financial lures of cemetery tourism all come into play as Kammen delves deeply into this little-known—yet surprisingly persistent—aspect of American history.
Simultaneously insightful and interesting, masterly and macabre, Digging Up the Dead reminds us that the stories of American history don’t always end when the key players pass on. Rather, the battle—over reputations, interpretations, and, last but far from least, possession of the remains themselves—is often just beginning.
The words are redolent with his Cuban heritage: Marina making mole sauce; Tía Ida bitter over the revolution, missing the sisters who fled to Miami; his father, especially, “his hair once as black as the black of his oxfords…” Yet this is a volume for all who have longed for enveloping arms and words, and for that sanctuary called home. “So much of my life spent like this-suspended, moving toward unknown places and names or returning to those I know, corresponding with the paradox of crossing, being nowhere yet here.” Blanco embraces juxtaposition. There is the Cuban Blanco, the American Richard, the engineer by day, the poet by heart, the rhythms of Spanish, the percussion of English, the first-world professional, the immigrant, the gay man, the straight world. There is the ennui behind the question: why cannot I not just live where I live? Too, there is the precious, fleeting relief when he can write "…I am, for a moment, not afraid of being no more than what I hear and see, no more than this:..." It is what we all hope for, too.
This elegantly conceived work devotes particular attention to the practice of burial. Harrison contends that we bury our dead to humanize the lands where we build our present and imagine our future. As long as the dead are interred in graves and tombs, they never truly depart from this world, but remain, if only symbolically, among the living. Spanning a broad range of examples, from the graves of our first human ancestors to the empty tomb of the Gospels to the Vietnam Veterans Memorial, Harrison also considers the authority of predecessors in both modern and premodern societies. Through inspired readings of major writers and thinkers such as Vico, Virgil, Dante, Pater, Nietzsche, Heidegger, and Rilke, he argues that the buried dead form an essential foundation where future generations can retrieve their past, while burial grounds provide an important bedrock where past generations can preserve their legacy for the unborn.
The Dominion of the Dead is a profound meditation on how the thought of death shapes the communion of the living. A work of enormous scope, intellect, and imagination, this book will speak to all who have suffered grief and loss.
Every culture has monsters that eat us, and every culture repels in horror when we eat ourselves. From Grendel to medieval Scottish cannibal Sawney Bean, and from the Ghuls of ancient Persia to The Texas Chainsaw Massacre, tales of being consumed are both universal and universally terrifying. In this book, Kevin J. Wetmore Jr. explores the full range of monsters that eat the dead: ghouls, cannibals, wendigos, and other beings that feast on human flesh. Moving from myth through history to contemporary popular culture, Wetmore considers everything from ancient Greek myths of feeding humans to the gods, through sky burial in Tibet and Zoroastrianism, to actual cases of cannibalism in modern societies. By examining these seemingly inhuman acts, Eaters of the Dead reveals that those who consume corpses can teach us a great deal about human nature—and our deepest human fears.
Creative nonfiction, fiction, dramatic dialogue, and poetry combine with full-color photographs to convey the essential reality of the famous battlefield as a place both terrible and beautiful. The living and the dead contained here include Confederates and Yankees, soldiers and civilians, male and female, young and old. Visitors to the battlefield after 1863, both well known and obscure, provide the voices of the living. They include a female admiral in the U.S. Navy and a man from rural Virginia who visits the battlefield as a way of working through the death of his son in Iraq. The ghostly voices of the dead include actual participants in the battle, like a fiery colonel and a girl in Confederate uniform, as well as their representatives, such as a grieving widow who has come to seek her husband.
Utilizing light as a central motif and fourscore and seven voices to evoke how Gettysburg continues to draw visitors and resound throughout history, alternately wounding and stitching the lives it touches, Gramm’s words and Heisey’s photographs meld for a historical experience unlike any other. Gettysburg: The Living and the Dead offers a panoramic view wherein the battle and battlefield of Gettysburg are seen through the eyes of those who lived through it and died on it as well as those who have sought meaning at the site ever since.
A fascinating collection of ghost stories, tales of the supernatural, death beliefs and death sayings that remain as a vestige of the part in south central Kentucky's "Pennyrile" region.
"This unique and extremely valuable book adds considerably to the area of folklore studies in the United States. The material which Montell obtained in his field work is superb."
--Don Yoder.
"This book is to be recommended to both folklorists and those non-folklorists who read folklore for enjoyment alone. It makes an important contribution to the study of deathlore and, it is to be hoped, will draw added attention to this multi-generic subject area."
--David J. Hufford, Tennessee Folklore Society Bulletin.
"Professor Montell's book can well be viewed as a standard of excellence: a direct, articulate and cataloged approach for future study and implementation in the fields of folklore and oral history."
--Joan Perkal, Oral History Association Newsletter.
"The book gives fascinating accounts of death beliefs, death omens, folk beliefs associated with the dead, and in the major section, ghosts narratives. A fine combination of scholarship and chilling narration to be relished by firelight in an old deserted house in the hills."
--Book Forum.
"Professor Montell has arranged beliefs and experiences about death of a particular group of people in such a way that a whole new aspect of the people's lives comes to focus."
--Loyal Jones, The Filson Club HIstory Quarterly.
The Global Village offers fifteen essays by leading scholars and thinkers who weigh the pros and cons and come up with individual conclusions as well as a consensus. Included are “Turning McLuhan on His Head” by James E. Grunig, “The Vanishing Global Village” by Ray B. Browne, and “Global Village—Writ Small” by Marshall Fishwick. This book speaks to concerns in journalism, media, popular culture, and communications.
In the late 1800s, archaeologists began discovering engraved stone plaques in Neolithic (3500-2500 BC) graves in southern Portugal and Spain. About the size of one's palm, usually made of slate, and incised with geometric or, more rarely, zoomorphic and anthropomorphic designs, these plaques have mystified generations of researchers. What do their symbols signify? How were the plaques produced? Were they worn during an individual's lifetime, or only made at the time of their death? Why, indeed, were the plaques made at all?
Employing an eclectic range of theoretical and methodological lenses, Katina Lillios surveys all that is currently known about the Iberian engraved stone plaques and advances her own carefully considered hypotheses about their manufacture and meanings. After analyzing data on the plaques' workmanship and distribution, she builds a convincing case that the majority of the Iberian plaques were genealogical records of the dead that served as durable markers of regional and local group identities. Such records, she argues, would have contributed toward legitimating and perpetuating an ideology of inherited social difference in the Iberian Late Neolithic.
Howling for Justice actively engages with both the literary achievements and the politics of Silko’s text. It brings together essays by international scholars reacting to the novel while keeping in mind its larger concern with issues of social justice, both local and transnational. Aiming both to refocus critical attention and open the book to a broader array of readers, this collection offers fresh perspectives on its transnational vision, on its sociocultural, historical, and political ambitions, and on its continued relevance in the twenty-first century. The essays examine and explain some of the key points that readers and critics have identified as confusing, problematic, and divisive. Together, they offer new ways to approach and appreciate the text.
The book concludes with a new, never-before-published interview in which Silko reflects on the twenty years since the novel’s publication and relates the concerns of Almanac to her current work.
"In order to talk with the dead
you have to know how to wait:
they are fearful
like the first steps of a child.
But if we are patient
one day they will answer us
with a poplar leaf trapped in a broken mirror,
with a flame that suddenly revives in the fireplace,
with a dark return of birds
before the glance of a girl
who waits motionless on the threshold."
—from "In Order to Talk with the Dead"
Reared in the rainy forests of Chile's "La Frontera" region which had nurtured Pablo Neruda a generation earlier, Jorge Teillier has become one of Chile's leading contemporary poets, whose work is widely read in Latin America and Europe along with the poetry of his well-known contemporaries Nicanor Parra and Enrique Lihn. This English-Spanish bilingual anthology now introduces English-speaking readers to Teillier, with a representative selection of his best work from all phases of his career.
Carolyne Wright has translated poems from the volumes Muertes y maravillas (1971), Para un pueblo fantasma (1978), and Cartas para reinas de otras primaveras (1985). Avoiding the bravura effects of some of his contemporaries, Teillier writes from a life lived directly and simply, returning time and again in his poetry to the timeless and mythic South of his boyhood, the "Land of Nevermore."
Cahokia, the largest city of the Mississippian mound cultures, lies outside present-day East St. Louis. Land of Water, City of the Dead reconceptualizes Cahokia’s emergence and expansion (ca. 1050–1200), focusing on understanding a newly imagined religion and complexity through a non-Western lens. Sarah E. Baires argues that this system of beliefs was a dynamic, lived component, based on a broader ontology, with roots in other mound societies. This religion was realized through novel mortuary practices and burial mounds as well as through the careful planning and development of this early city’s urban landscape.
Baires analyzes the organization and alignment of the precinct of downtown Cahokia with a specific focus on the newly discovered and excavated Rattlesnake Causeway and the ridge-top mortuary mounds located along the site axes. Land of Water, City of the Dead also presents new data from the 1954 excavations of the ridge-top mortuary Wilson Mound and a complete analysis of the associated human remains. Through this skeletal analysis, Baires discusses the ways that Cahokians processed and buried their ancestors, identifying unique mortuary practices that include the intentional dismemberment of human bodies and burial with marine shell beads and other materials.
Death is universal. It will meet us all. But it’s also a practical problem—what do we do with dead bodies? Vibeke Maria and Andreas Viestad live by a cemetery and are daily spectators of its routines, and their fascination with burials has led them to dig deep to examine our relationship with the dead. Taking us on a journey around the world and into the past, the Viestads explore how the deceased are honored and cared for, cremated, and buried. From archaeological sites in Spain, Israel, and Russia to environmentally friendly burials in the United States and Ghana’s fantasy coffins, and from cremations without fire to the new industry turning our dearly departed’s ashes into diamonds, this empathetic and enthralling book is for anyone who knows their turn is coming, but who’d like a good book for the journey.
Living with the Dead in the Andes considers recent research by archaeologists, bioarchaeologists, ethnographers, and ethnohistorians whose work reveals the diversity and complexity of the dead-living interaction. The book’s contributors reap the salient results of this new research to illuminate various conceptions and treatments of the dead: “bad” and “good” dead, mummified and preserved, the body represented by art or effigies, and personhood in material and symbolic terms.
Death does not end or erase the emotional bonds established in life, and a comprehensive understanding of death requires consideration of the corpse, the soul, and the mourners. Lingering sentiment and memory of the departed seems as universal as death itself, yet often it is economic, social, and political agendas that influence the interactions between the dead and the living.
Nine chapters written by scholars from diverse countries and fields offer data-rich case studies and innovative methodologies and approaches. Chapters include discussions on the archaeology of memory, archaeothanatology (analysis of the transformation of the entire corpse and associated remains), a historical analysis of postmortem ritual activities, and ethnosemantic-iconographic analysis of the living-dead relationship. This insightful book focuses on the broader concerns of life and death.
This book results from a symposium organized by the editors for an annual meeting of the Society for American Archaeology. The contributors employ historical sources, comparative art history, anthropology, and sociology, as well as archaeology and anthropology, to uncover surprising commonalities across cultures, including the manner in which the dead were politicized, the perceptions of reciprocity between the dead and the living, and the ways that the dead were used by the living to create, define, and renew social as well as family ties. In exploring larger issues of a “good death” and the transition from death to ancestry, the contributors demonstrate that across Mesoamerica death was almost never accompanied by the extinction of a persona; it was more often the beginning of a social process than a conclusion.
Today, young Sora are rejecting the worldview of their ancestors and switching their allegiance to warring sects of fundamentalist Christianity or Hinduism. Communion with ancestors is banned as sacred sites are demolished, female shamans are replaced by male priests, and debate with the dead gives way to prayer to gods. For some, this shift means liberation from jungle spirits through literacy, employment, and democratic politics; others despair for fear of being forgotten after death.
How can a society abandon one understanding of reality so suddenly and see the world in a totally different way? Over forty years, anthropologist Piers Vitebsky has shared the lives of shamans, pastors, ancestors, gods, policemen, missionaries, and alphabet worshippers, seeking explanations from social theory, psychoanalysis, and theology. Living without the Dead lays bare today’s crisis of indigenous religions and shows how historical reform can bring new fulfillments—but also new torments and uncertainties.
Vitebsky explores the loss of the Sora tradition as one for greater humanity: just as we have been losing our wildernesses, so we have been losing a diverse range of cultural and spiritual possibilities, tribe by tribe. From the award-winning author of The Reindeer People, this is a heartbreaking story of cultural change and the extinction of an irreplaceable world, even while new religious forms come into being to take its place.
Working with the archives of the Gay Lesbian Bisexual Transgender Historical Society, artist E.G. Crichton decided to do something to bridge this generation gap. She selected 19 innovative LGBTQ artists, writers, and musicians, then paired each of them with a deceased person whose personal artifacts are part of the archive.
Including 25 pages of vivid images, Matchmaking in the Archive documents this monumental creative project and adds essays by Jonathan Katz, Michelle Tea, and Chris Vargas, who describe their own unique encounters with the ghosts of LGBTQ history. Together, they make the archive come alive in remarkably intimate ways.
An award-winning exploration of the presence of the dead in the lives of the living
A common remedy after suffering the loss of a loved one is to progress through the “stages of grief,” with “acceptance” as the final stage in the process. But is it necessary to leave death behind, to stop dwelling on the dead, to get over the pain? Vinciane Despret thinks not. In her fascinating, elegantly translated book, this influential thinker argues that, in practice, people in all cultures continue to enjoy a lively, inventive, positive relationship with their dead.
Through her unique storytelling woven from ethnographic sources and her own family history, Despret assembles accounts of those who have found ways to live their daily lives with their dead. She rejects the idea that one must either subscribe to “complete mourning” (in a sense, to get rid of the dead) or else fall into fantasy and superstition. She explores instead how the dead still play an active, tangible role through those who are living, who might assume their place in a family or in society; continue their labor or art; or thrive from a shared inheritance or an organ donation. This is supported by dreams and voices, novels, television and popular culture, the work of clairvoyants, and the everyday stories and activities of the living. For decades now, in the West, the dead have been discreet and invisible. Today, especially as a result of the Covid-19 pandemic, Despret suggests that perhaps we will be willing to engage with the dead in ways that bring us happiness despite our loss.
Despret’s unique method of inquiry makes her book both entertaining and instructive. Our Grateful Dead offers a new, pragmatic approach to social and cultural research and may indeed provide compassionate therapy for those of us coping with death.
In this book, Kit Danowski constructs a methodology called kanga (from the Bantu for tying and untying), using three methods based on aspects of the Afrolatinx ritual and modified for performance contexts: spell, charm, and trance. This methodology enacts and complicates distinctions between performance and ritual, serving as a contribution to respectful and responsible intercultural performance practices. The methodology is bricoleur, drawing from ethnography, psychoanalytic theory, and phenomenology. Kanga in practice leads to a state of consciousness that Danowski calls hauntological. This borrows from Derrida but is redefined to refer to the study of haunted states of consciousness, where reality is coconstituted by the living and the dead and ancestral spirits are invoked to do the work once reserved for characters.
The contributors interpret postmortem treatment of the physical body through a poetics lens, examining body processing as a mechanism for the re-creation of cosmological events and processing’s role in the creation of social memory. They analyze methods of processing and the ways in which the living use the physical body to stratify society and gain power, as evidenced in rituals of body preparation and burial around the world, objects buried with the dead and the hierarchies of tomb occupancy, the dissection of cadavers by medical students, the appropriation of living spaces once occupied by the dead, and the varying treatments of the remains of social outsiders, prisoners of war, and executed persons.
The Poetics of Processing combines social theory and bioarchaeology to examine how the living manipulate the bodies of the dead for social purposes. These case studies—ranging from prehistoric to historic and modern and from around the globe—explore this complex material relationship that does not cease with physical death. This volume will be of interest to mortuary archaeologists, bioarchaeologists, and cultural anthropologists.
Contributors:
Dil Singh Basanti, Roselyn Campbell, Carlina de la Cova, Eric Haanstad, Scott Haddow, Christina Hodge, Christopher Knusel, Kristin Kuckelman, Clark Spencer Larsen, Debra Martin, Kenneth Nystrom, Adrianne Offenbecker, Megan Perry, Marin Pilloud, Beth K. Scaffidi, Mehmet Somel, Kyle D. Waller
¡Presente! develops a lived theology of nonviolence through an extended case study of the movement to close the School of the Americas (also known as the SOA or WHINSEC). Specifically,it analyzes how the presence of the dead—a presence proclaimed at the annual vigil of the School of the Americas Watch—shapes a distinctive, transnational, nonviolent movement. Kyle B.T. Lambelet argues that such a messianic affirmation need not devolve into violence or sectarianism and, in fact, generates practical reasoning.
By developing a messianic political theology in dialogue with the SOA Watch movement, Lambelet's work contributes to Christian ethics as he explores the political implications of the resurrection of the dead. This book contributes to studies of strategic nonviolence and civil resistance by demonstrating how religious and moral dynamics remain an essential part of such struggles.
Holland argues that the presence of blacks, Native Americans, women, queers, and other “minorities” in society is, like death, “almost unspeakable.” She gives voice to—or raises—the dead through her examination of works such as the movie Menace II Society, Toni Morrison’s novel Beloved, Leslie Marmon Silko’s Almanac of the Dead, Randall Kenan’s A Visitation of Spirits, and the work of the all-white, male, feminist hip-hop band Consolidated. In challenging established methods of literary investigation by putting often-disparate voices in dialogue with each other, Holland forges connections among African-American literature and culture, queer and feminist theory.
Raising the Dead will be of interest to students and scholars of American culture, African-American literature, literary theory, gender studies, queer theory, and cultural studies.
Remembering the Dead in the Ancient Near East is among the first comprehensive treatments to present the diverse ways in which ancient Near Eastern civilizations memorialized and honored their dead, using mortuary rituals, human skeletal remains, and embodied identities as a window into the memory work of past societies.
In six case studies, teams of researchers with different skillsets—osteological analysis, faunal analysis, culture history and the analysis of written texts, and artifact analysis—integrate mortuary analysis with bioarchaeological techniques. Drawing upon different kinds of data, including human remains, ceramics, jewelry, spatial analysis, and faunal remains found in burial sites from across the region’s societies, the authors paint a robust and complex picture of death in the ancient Near East.
Demonstrating the still underexplored potential of bioarchaeological analysis in ancient societies, Remembering the Dead in the Ancient Near East serves as a model for using multiple lines of evidence to reconstruct commemoration practices. It will be of great interest to students and scholars of ancient Near Eastern and Egyptian societies, the archaeology of death and burial, bioarchaeology, and human skeletal biology.
“A fascinating comparison of the original vampire myths to their later literary transformations.”
—Adam Morton, author of On Evil
“From the Balkan Mountains to Beverly Hills, Bruce has mapped the vampire’s migration. There’s no better guide for the trek.”
—Jan L. Perkowski, Professor, Slavic Department, University of Virginia, and author of Vampires of the Slavs and The Darkling: A Treatise on Slavic Vampirism
“The vampire slayer is our protector, our hero, our Buffy. But how much do we really know about him—or her? Very little, it turns out, and Bruce McClelland shows us why: because the vampire slayer is an unsettling figure, almost as disturbing as the evil she is set to destroy. Prepare to be frightened . . . and enlightened.”
—Corey Robin, author of Fear: The History of a Political Idea
“What is unique about this book is that it is the first of its kind to focus on the vampire hunter, rather than the vampire. As such, it makes a significant contribution to the field. This book will appeal to scholars and researchers of folklore, as well as anyone interested in the literature and popular culture of the vampire.”
—Elizabeth Miller, author of Dracula and A Dracula Handbook
“Shades of Van Helsing! Vampirologist extraordinaire Bruce McClelland has managed that rarest of feats: developing a radically new and thoroughly enlightening perspective on a topic of eternal fascination. Ranging from the icons of popular culture to previously overlooked details of Balkan and Slavic history and folk practice, he has rethought the borders of life and death, good and evil, saint and sinner, vampires and their slayers. Excellent scholarship, and a story that never flags.”
—Bruce Lincoln, Caroline E. Haskell Professor of History of Religions, University of Chicago, and author of Theorizing Myth: Narrative, Ideology, and Scholarship,Authority: Construction and Corrosion, and Death, War, and Sacrifice: Studies in Ideology and Practice
Early modernity rediscovered tragedy in the dramas and the theoretical writings of the ancient Greeks and Romans. Attempting to make new tragic fictions, writers like Shakespeare, Webster, Hardy, Corneille, and Racine created a dramatic form that would probably have been unrecognizable to the ancient Athenians. Tragedy and the Return of the Dead recovers a model of the tragic that fits ancient tragedies, early modern tragedies, as well as contemporary narratives and films no longer called “tragic” but which perpetuate the same elements.
Authoritative, wide-ranging, and thought provoking, Tragedy and the Return of the Dead uncovers a set of interlocking plots of family violence that stretch from Greek antiquity up to the popular culture of today. Casting aside the elite, idealist view that tragedy manifests the conflict between two equal goods or the human struggle against the divine, John D. Lyons looks closely at tragedy’s staging of gory and painful deaths, ignominious burials, and the haunting return of ghosts. Through this adjusted lens Le Cid, Hamlet, Frankenstein, The Spanish Tragedy, Romeo and Juliet, Phèdre, Macbeth, and other early modern works appear in a striking new light. These works are at the center of a panorama that stretches from Aeschylus’s Agamemnon to Hitchcock’s Psycho and are placed against the background of the Gothic novel, Freud’s “uncanny,” and Burke’s “sublime.”
Lyons demonstrates how tragedy under other names, such as “Gothic fiction” and “thrillers,” is far from dead and continues as a vital part of popular culture.
Most research addressing modified human bone has focused on cut marks and trauma associated with warfare, trophy taking, and burial practices. The editors and contributors of Transforming the Dead document the varied and often overlooked ways that human bone was intentionally modified through drilling, incising, cutting, and polishing for utilitarian, ornamental, spiritual, or ritual use. Examples include bracelets and gorgets to be worn, as well as musical rasps, pipe stems, masks, and protective talismans. The form and function of these objects are not unusual; their construction from the remains of “another” sets them apart.
Through a flexible but systematic analysis of the archaeological record, the contributors bring into focus how the careful selection, modification, and retention of particular bones or body parts of an individual after death offer insights into concepts of personhood, the body, life, and death among the prehistoric Native Americans in the Midwest.
Between 1948 and 1956, the United States government planned an enormous project to build fourteen permanent overseas military cemeteries in Europe. These park-like burial grounds eventually would hold the graves of approximately 80,000 American soldiers and nurses who died during or immediately after World War II. Five of these cemeteries are located in France, more than any other nation: two in Normandy; one in Provence; and two in Lorraine.
In Triumph of the Dead: American World War II Cemeteries, Monuments, and Diplomacy in France, Kate Clarke Lemay explores the relationship between art, architecture, war memory, and Franco-American relations. She addresses the many functions, both original and more recent, that the American war cemeteries have performed, such as: war memorials, diplomatic gestures, Cold War political statements, prompts for debate about Franco-American relations, and the nature of French identity itself. Located on or near former battlefields, the American war cemeteries are at once history lessons, sites of memory, and commemorative monuments. As places of mourning, war cemeteries are considerably different than civic cemeteries in their rituals, designs, and influences on collective memory. As transatlantic sites, the cemeteries both construct and sustain an American memory of World War II for a Francophile and European audience.
The book features ten color photographs, fifty black and white photographs, and four maps. Scholars as well as enthusiasts of World War II history, mid-century art and architecture, and cultural diplomacy will be interested in reading this richly researched book, the first in-depth history of some of the most important sites of American World War II remembrance.
With generous, careful ethnography and incisive analysis, Kent challenges comfortable, linear narratives of transitional justice and argues that this memory work is reshaping the East Timorese social and political order—a process in which the dead are active, and sometimes disruptive, participants. Community ties and even the landscape itself are imbued with their presence and demands, and the horrific scale of mass death in recent times—at least a third of the population perished during the Indonesian occupation—means Timor-Leste’s dead have real, significant power in the country’s efforts to remember, recover, and reestablish itself.
Posthumous gifts, which required no sacrifice during life, were in fact broadly understood by canon lawyers and medieval donors themselves to have at best a very limited relationship to salvation. As a consequence, for much of the Middle Ages the preferred method for resolving impossible or impractical gifts was to try to reach a consensus among all of the interested parties to the gift, including the donor's heirs and the recipients, with the mediation of the local bishop.
When cy-près emerged in the seventeenth century, it cut a charitable gift o from return to the donor's estate in the event of failure. It also gave the interested parties to the gift (heirs, beneficiaries, or trustees) little authority over resolutions to problematic gifts, which were now considered primarily in relationship to the donor's intent—even as the intent was ultimately honored only in its breach. The Uses of the Dead shows how cy-près developed out of controversies over church property, particularly monastic property, and whether it might be legally turned over to fund education, poor relief, or national defense.
Renaissance humanists hoped to make better, more prudent uses of property; the Reformation sought to correct superstitious abuses of property and ultimately tended to prevent donors' heirs from recovering secularized ecclesiastical gifts; and the early modern state attempted to centralize poor relief and charitable efforts under a more rational, centralized supervision. These three factors combined to replace an older equitable ideal with a new equitable rule—one whose use has rapidly expanded in the modern era to allow assorted approximations and judicial redistributions of property.
Deep in the Fukuyama mountainside, “the grave of the graves” (o-haka no haka) houses acres of unwanted headstones—the material remains of Japan’s discarded death rites. In the past, the Japanese dead became venerated ancestors through sustained ritual offerings at graves and at butsudan, Buddhist altars installed inside the home. But in twenty-first-century Japan, this intergenerational system of care is rapidly collapsing.
In noisy carpentry studios, flashy funeral-goods showrooms, neglected cemeteries, and cramped kitchens where women prepare memorial feasts, Hannah Gould analyzes the lifecycle of butsudan, illuminating how they are made, circulate through religious and funerary economies, mediate intimate exchanges between the living and the dead, and—as the population ages, families disperse, and fewer homes have space for large lacquer cabinets—eventually fall into disuse. What happens, she asks, when a funerary technology becomes obsolete? And what will take its place? Gould examines new products better suited to urban apartments: miniature urns and sleek altars inspired by Scandinavian design, even reliquary jewelry. She visits an automated columbarium and considers new ritual practices that embrace impermanence. At an industry expo, she takes on the role of “demonstration corpse.” Throughout, Gould invites us to rethink memorialization and describes a distinct form of Japanese necrosociality, one based on material exchanges that seek to both nurture the dead and disentangle them from the world of the living.
After September 11, with New Yorkers reeling from the World Trade Center attack, Chief Medical Examiner Charles Hirsch proclaimed that his staff would do more than confirm the identity of the individuals who were killed. They would attempt to identify and return to families every human body part recovered from the site that was larger than a thumbnail. As Jay D. Aronson shows, delivering on that promise proved to be a monumentally difficult task. Only 293 bodies were found intact. The rest would be painstakingly collected in 21,900 bits and pieces scattered throughout the skyscrapers’ debris.
This massive effort—the most costly forensic investigation in U.S. history—was intended to provide families conclusive knowledge about the deaths of loved ones. But it was also undertaken to demonstrate that Americans were dramatically different from the terrorists who so callously disregarded the value of human life.
Bringing a new perspective to the worst terrorist attack in U.S. history, Who Owns the Dead? tells the story of the recovery, identification, and memorialization of the 2,753 people killed in Manhattan on 9/11. For a host of cultural and political reasons that Aronson unpacks, this process has generated endless debate, from contestation of the commercial redevelopment of the site to lingering controversies over the storage of unclaimed remains at the National 9/11 Memorial and Museum. The memory of the victims has also been used to justify military activities in the Middle East that have led to the deaths of an untold number of innocent civilians.
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