Contesting Human Remains in Museum Collections

Jenkins, Tiffany

doi:10.4324/9780203841310

Cited by 71 publications

(62 citation statements)

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“…Part of presenting a coherent public face is how we activity engage with the world around us. For example, Jenkins (2010) argued that the collective repatriation of human remains from British institutions was because of our postcolonial situation, but she also pointed out that the crisis of identity and purpose that exists within those same institutions was a major underlying force that motivated this repatriation. As interpreters we must be pluralistic when considering our circumstance; it is not just one set of religious beliefs or one confusing legislative situation which has created the current crisis.…”

Section: Discussionmentioning

confidence: 99%

Bowls, Bobbins and Bones. Resolving the Human Remains Crisis in British Archaeology: A Response

Sayer¹

2011

Papers From the Institute of Archaeology

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Section: Discussionmentioning

confidence: 99%

Bowls, Bobbins and Bones. Resolving the Human Remains Crisis in British Archaeology: A Response

Sayer¹

2011

Papers From the Institute of Archaeology

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“…In the same time period, the remains of the ancient dead have become more, not less, sequestrated. The Ministry of Justice has tightened its requirements for archaeologists to screen excavations from public view if human remains are found and to re-bury the remains within two years (Parker Pearson, Pitts, & Sayer, 2013); and museums are increasingly insisting human remains be displayed in special, demarcated areas (Jenkins, 2010). In a variety of ways, human remains are less available for display in Britain than in many other modern countries (Walter, 2013).…”

Section: Discussionmentioning

confidence: 99%

The pervasive dead

Walter

2018

Mortality

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The sociological idea that modern societies sequestrate the dead is interrogated through Robert Hertz's anthropological lens in which the position of body, spirit and mourners mirror one another. Focusing on Britain, two discursive systems are thus identified. In 'the separated dead' , 'letting go' characterised not only the mourner but also practices that separated the deceased's body and spirit from the living. This is now being challenged by a new body/spirit/mourner system -'the pervasive dead' -in which bonds continue, the online dead can appear at any time, human remains sustain the everyday environment, and the dead become angels caring for the living. These elements have not hitherto been analysed together as contrasting body/spirit/mourner discursive systems.The dominant sociological theory of death in contemporary society, classically articulated by Mellor and Shilling (1993), is that death is sequestrated -the organisation and experience of death have become increasingly private, separated from mainstream society. The sequestration thesis resonates with historian Ariès ' (1981) notion that twentieth-century death and dying are forbidden or hidden, and with critiques -whether sophisticated or crude -of a 'death denying society ' (Becker, 1973) in which death is 'taboo ' (Gorer, 1955). Authors employing these concepts often lump together death, awareness of mortality, dying, the dead and the bereaved -all are marginalised by modern western societies. These different facets of death, however, are almost as broad as life itself, so key distinctions can easily get lost. This article focuses on the post-death period and the dead -specifically the ordinary dead encountered by British mourners, their families and friends, not the spectacular death represented in mass media that is 'at a safe distance, but hardly ever experienced upfront' (Jacobsen, 2016).The article is one of several (Cann, 2014b;Howarth, 2007;Maddrell, 2016;Mitchell, 2007;Petersson, 2010; Walter, Hourizi, Moncur, & Pitsillides, 2011-2012) that question sequestration theory by suggesting that twenty-first-century western societies are witnessing a new integration of the dead into everyday life. What distinguishes the present article is that it interrogates the empirical evidence for sequestration through a simple but key insight from anthropologist Robert Hertz (1907Hertz ( /1960. In a classic essay written 110 years ago about Indonesian burial rites, Hertz argued that the mourner's social and psychological state does not exist in isolation from the state of the deceased's body and spirit. 1 In life, a person is constituted by body, spirit and social relationships, and these continue to be symbolically integrated after death in a triangular body-spirit-mourner system of practice and meaning. Hertz's insight has been applied by anthropologists to mourning in a wide range of traditional and even modern societies (Danforth, 1982;Metcalf & Huntington, 1991). Here, I apply it to contemporary Britain, taking care to analyse the three main ...

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“…Mobilizações sociais têm surgido explicitamente contrárias ao processo de globalização e o acompanhante fenômeno de mercantilização da natureza e das culturas. Exemplos emblemáticos desse tipo de resistência são os protestos contra a privatização da água na Bolívia (OLIVERA, 2004) e as reinvindicações de povos indígenas americanos pela repatriação de objetos de valor simbólico e histórico de sua cultura, atualmente enclausurados e mercantilizados em museus Europeus e Norte Americanos (JENKINS, 2010).…”

Section: P52unclassified

Direitos socioambientais, conservação neoliberal da natureza e agricultores no Parque Estadual da Pedra Branca, RJ

Penna-Firme¹

2018

Rev. Percursos

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Direitos socioambientais, conservação neoliberal da natureza e agricultores no Parque Estadual da Pedra Branca, RJ ResumoBaseado na análise da ocupação histórica de agricultores familiares (descendentes de carvoeiros e quilombolas) que habitam áreas transformadas no Parque Estadual da Pedra Branca (PESPB), uma UC de proteção integral situada na Zona Oeste da Cidade do Rio de Janeiro, o artigo discute o papel que a combinação de discursos ambientais, políticas/legislação e mercados "verdes" têm no avanço do fenômeno da apropriação de terras para fins de conservação ambiental (green grabbing). Argumenta-se que a crescente modificação de terras tradicionalmente ocupadas, em territórios para turistas, no Brasil, seja parte de uma agenda global de proteção da natureza, na qual habitantes de áreas com interesse para conservação da natureza devam ser retirados ou permanecer em estado pré-moderno idílico , cristalizados e, portanto, em grande medida afastados dos benefícios da modernidade, com a finalidade de permanecerem sendo os guardiões da natureza e apenas coadjuvantes no crescente e multibilionário mercado de turismo ecológico e étnico. O artigo desenvolve a tese de que o fenômeno do green grabbing em paralelo aos mecanismos de formação de territórios para turistas é propagado, ao menos em parte, por meio do que pode ser denominado de mais-valia socioambiental. Por fim, é apresentada uma análise preliminar que busca integrar perspectivas geográficas, antropológicas e do Direito, afim de contribuir no entendimento desses complexos fenômenos e, acima de tudo, promover a defesa de direitos fundamentais, como o direito pré-existente de moradia e acesso aos recursos naturais para todos, a que se faz jus um grupo historicamente marginalizado.

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Contesting Human Remains in Museum Collections

Cited by 71 publications

References 0 publications

Bowls, Bobbins and Bones. Resolving the Human Remains Crisis in British Archaeology: A Response

Bowls, Bobbins and Bones. Resolving the Human Remains Crisis in British Archaeology: A Response

The pervasive dead

Direitos socioambientais, conservação neoliberal da natureza e agricultores no Parque Estadual da Pedra Branca, RJ

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