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Do the dead have rights? In a persuasive argument, Don Herzog makes the case that the deceased's interests should be protected This is a delightfully deceptive works that start out with a simple, seemingly arcane question-can you libel or slander the dead?-and develops it outward, tackling larger and larger implications, until it ends up straddling the borders between law, culture, philosophy, and the meaning of life. A full answer to this question requires legal scholar Don Herzog to consider what tort law is actually designed to protect, what differences death makes-and what differences it doesn't-and why we value what we value. Herzog is one of those rare scholarly writers who can make the most abstract argument compelling and entertaining.

Dead. --- Human rights. --- Basic rights --- Civil rights (International law) --- Human rights --- Rights, Human --- Rights of man --- Human security --- Transitional justice --- Truth commissions --- Cadavers --- Corpses --- Deceased --- Human remains --- Remains, Human --- Death --- Burial --- Corpse removals --- Cremation --- Cryomation --- Death notices --- Embalming --- Funeral rites and ceremonies --- Obituaries --- Law and legislation

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Whether reburied, concealed, stored, abandoned or publicly displayed, human remains raise a vast number of questions regarding social, legal and ethical uses by communities, public institutions and civil society organisations. This work presents a ground-breaking account of the treatment and commemoration of dead bodies resulting from incidents of genocide and mass violence. Through a range of international case studies across multiple continents, it explores the effect of dead bodies or body parts on various political, cultural and religious practices. Multidisciplinary in scope, it will appeal to readers interested in this crucial phase of post-conflict reconciliation, including students and researchers of history, anthropology, sociology, archaeology, law, politics and modern warfare.

Human remains (Archaeology) --- Dead --- Victims of violent crimes. --- Genocide --- Social aspects. --- Sociological aspects. --- Skeletal remains (Archaeology) --- Human skeleton --- Primate remains (Archaeology) --- Sociology of genocide --- Sociology --- Victims of violence --- Victims of crimes --- Violent crimes --- Cadavers --- Corpses --- Deceased --- Human remains --- Remains, Human --- Death --- Burial --- Corpse removals --- Cremation --- Cryomation --- Death notices --- Embalming --- Funeral rites and ceremonies --- Obituaries --- Bioarchaeology --- Anthropology --- Archaeology --- War Crimes --- death --- exhumation --- human remains --- post-conflict --- modern warfare --- mass violence --- burial --- violence --- forensics --- Alsace --- Cadaver --- Germany --- Herero people --- Nazism --- The Holocaust

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Simultaneously real and unreal, the dead are people, yet they are not. The society of medieval Europe developed a rich set of imaginative traditions about death and the afterlife, using the dead as a point of entry for thinking about the self, regeneration, and loss. These macabre preoccupations are evident in the widespread popularity of stories about the returned dead, who interacted with the living both as disembodied spirits and as living corpses or revenants. In Afterlives, Nancy Mandeville Caciola explores this extraordinary phenomenon of the living's relationship with the dead in Europe during the five hundred years after the year 1000.Caciola considers both Christian and pagan beliefs, showing how certain traditions survived and evolved over time, and how attitudes both diverged and overlapped through different contexts and social strata. As she shows, the intersection of Christian eschatology with various pagan afterlife imaginings-from the classical paganisms of the Mediterranean to the Germanic, Celtic, Slavic, and Scandinavian paganisms indigenous to northern Europe-brought new cultural values about the dead into the Christian fold as Christianity spread across Europe. Indeed, the Church proved surprisingly open to these influences, absorbing new images of death and afterlife in unpredictable fashion. Over time, however, the persistence of regional cultures and beliefs would be counterbalanced by the effects of an increasingly centralized Church hierarchy. Through it all, one thing remained constant: the deep desire in medieval people to bring together the living and the dead into a single community enduring across the generations.

Future life --- Dead --- Death in popular culture --- Cadavers --- Corpses --- Deceased --- Human remains --- Remains, Human --- Death --- Burial --- Corpse removals --- Cremation --- Cryomation --- Death notices --- Embalming --- Funeral rites and ceremonies --- Obituaries --- Popular culture --- Afterlife --- Eternal life --- Life, Future --- Life after death --- Eschatology --- Eternity --- Immortality --- Near-death experiences --- Christianity --- History of doctrines --- Mythology --- History --- Religious aspects --- Death in popular culture - Europe - History - Middle Ages, 600-1500 --- Dead - Mythology - Europe --- Future life - Christianity - History of doctrines - Middle Ages, 600-1500 --- Mort --- Moyen Age

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Philosophy, Socrates declared, is the art of dying. This book underscores that it is also the art of learning to live and share the earth with those who have come before us. Burial, with its surrounding rituals, is the most ancient documented cultural-symbolic practice: all humans have developed techniques of caring for and communicating with the dead. The premise of Being with the Dead is that we can explore our lives with the dead as a cross-cultural existential a priori out of which the basic forms of historical consciousness emerge. Care for the dead is not just about the symbolic handling of mortal remains; it also points to a necropolitics, the social bond between the dead and living that holds societies together—a shared space or polis where the dead are maintained among the living. Moving from mortuary rituals to literary representations, from the problem of ancestrality to technologies of survival and intergenerational communication, Hans Ruin explores the epistemological, ethical, and ontological dimensions of what it means to be with the dead. His phenomenological approach to key sources in a range of fields gives us a new perspective on the human sciences as a whole.

Burial --- Dead. --- Funeral rites and ceremonies. --- Memory (Philosophy) --- Philosophy --- Funerals --- Mortuary ceremonies --- Obsequies --- Manners and customs --- Rites and ceremonies --- Cremation --- Cryomation --- Dead --- Mourning customs --- Cadavers --- Corpses --- Deceased --- Human remains --- Remains, Human --- Death --- Corpse removals --- Death notices --- Embalming --- Funeral rites and ceremonies --- Obituaries --- Burial customs --- Burying-grounds --- Graves --- Interment --- Archaeology --- Public health --- Coffins --- Grave digging --- Philosophy. --- Ancestrality. --- Anthropology. --- Archaeology. --- Burial. --- Death. --- Deconstruction. --- History. --- Memory. --- Necropolitics. --- Phenomenology. --- Memory (Philosophy).

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Stories of the missing offer profound insights into the tension between how political systems see us and how we see each other. The search for people who go missing as a result of war, political violence, genocide, or natural disaster reveals how forms of governance that objectify the person are challenged. Contemporary political systems treat persons instrumentally, as objects to be administered rather than as singular beings: the apparatus of government recognizes categories, not people. In contrast, relatives of the missing demand that authorities focus on a particular person: families and friends are looking for someone who to them is unique and irreplaceable.In Missing, Jenny Edkins highlights stories from a range of circumstances that shed light on this critical tension: the aftermath of World War II, when millions in Europe were displaced; the period following the fall of the World Trade Center towers in Manhattan in 2001 and the bombings in London in 2005; searches for military personnel missing in action; the thousands of political "disappearances" in Latin America; and in more "idian circumstances where people walk out on their families and disappear of their own volition. When someone goes missing we often find that we didn't know them as well as we thought: there is a sense in which we are "missing" even to our nearest and dearest and even when we are present, not absent. In this thought-provoking book, Edkins investigates what this more profound "missingness" might mean in political terms.

Disappeared persons --- Missing in action --- Dead --- Mass casualties --- Missing persons --- Desaparecidos --- Victims of state-sponsored terrorism --- MIAs (Missing in action) --- Servicemen missing in action --- Battle casualties --- Prisoners of war --- Soldiers --- Cadavers --- Corpses --- Deceased --- Human remains --- Remains, Human --- Death --- Burial --- Corpse removals --- Cremation --- Cryomation --- Death notices --- Embalming --- Funeral rites and ceremonies --- Obituaries --- Casualties, Disaster --- Casualties, Mass --- Disaster casualties --- Fatalities, Mass --- Mass fatalities --- Civil defense --- Medical emergencies --- Medicine, Military --- Wounds and injuries --- Persons --- Identification --- Political aspects. --- 857 Oorlogsslachtoffers --- 866 Herdenking en herinnering --- Identification&delete& --- Political aspects