Pub Date : 2024-01-09DOI: 10.1080/13576275.2023.2298813
Sebastian Levar Spivey
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Pub Date : 2023-11-12DOI: 10.1080/13576275.2023.2279122
Anuja Jose, Shweta Singh, Vinita Chandra
ABSTRACTDeath can be a difficult matter to talk about in face-to-face conversations. However, online platforms provide a safe space for people to express feelings and opinions freely. This paper is an attempt to explore how the taboo of discussing death in a casual manner is approached by individuals in an online space. The Death Café blogs were an apt starting point for this study as the movement itself is centred on fostering casual discussions around death and its related matters. A total of 200 blogs posted on the website were studied, and the major themes were identified and analysed. By highlighting the prominent themes that emerge through a careful reading of the blogs, the study foregrounds the paradox in the assumption that liberating conversations about death and dying (as seen in the Death Café blogs and the responses) can invariably mitigate the fear of death and break the death taboo.KEYWORDS: Death Cafémortalitygriefend-of-lifeparadox Disclosure statementNo potential conflict of interest was reported by the author(s).Additional informationNotes on contributorsAnuja JoseAnuja Jose is currently a research scholar at the Department of Humanistic Studies, IIT (BHU), Varanasi. She earned her Masters in English Literature from Mahatma Gandhi University, Kerala and M.Phil in English from the University of Madras, Tamil Nadu. Her interests lie in Gender and Ritual Studies of South Asia.Shweta SinghShweta Singh completed her PhD in communication studies under the merit fellowship of University Grants Commission. She was a Fellow at Centre for Social Impact and Philanthropy, Ashoka University and has taught at Banaras Hindu University and University of Allahabad as a Visiting Faculty. Her research interest lies in studying the constantly evolving interplay between people, media and societies. She has published nine research papers, a full length project report and has also created learning modules for E-PG Pathshala under the Ministry of Human Resource Development. She is currently associated with TheCSRUniverse- a specialised media platform for in-depth reporting on CSR, ESG and philanthropy in South Asia.Vinita ChandraVinita Chandra is Associate Professor in the Department of Humanistic Studies, IIT (BHU). Previously, she was Assistant Professor and Assistant Director at the Centre for Study of Social Exclusion and Inclusive Policy, Banaras Hindu University. She has been Visiting Professor/ Guest Lecturer/ Visiting Fellow to the South Asia Institute, Heidelberg University; Kalamazoo College of Liberal Arts, Michigan, USA; School of Religion, Claremont Graduate University; Centre for Postcolonial Education; The Alliance for Global Education and Centre for Women’s Development Studies, New Delhi. Chandra specializes in the fields of History and Anthropology of India. She has been consistently interested in Gender Studies. She has published two books and research papers in academic journals.
{"title":"Can death be casual: the paradox in Death Café blogs","authors":"Anuja Jose, Shweta Singh, Vinita Chandra","doi":"10.1080/13576275.2023.2279122","DOIUrl":"https://doi.org/10.1080/13576275.2023.2279122","url":null,"abstract":"ABSTRACTDeath can be a difficult matter to talk about in face-to-face conversations. However, online platforms provide a safe space for people to express feelings and opinions freely. This paper is an attempt to explore how the taboo of discussing death in a casual manner is approached by individuals in an online space. The Death Café blogs were an apt starting point for this study as the movement itself is centred on fostering casual discussions around death and its related matters. A total of 200 blogs posted on the website were studied, and the major themes were identified and analysed. By highlighting the prominent themes that emerge through a careful reading of the blogs, the study foregrounds the paradox in the assumption that liberating conversations about death and dying (as seen in the Death Café blogs and the responses) can invariably mitigate the fear of death and break the death taboo.KEYWORDS: Death Cafémortalitygriefend-of-lifeparadox Disclosure statementNo potential conflict of interest was reported by the author(s).Additional informationNotes on contributorsAnuja JoseAnuja Jose is currently a research scholar at the Department of Humanistic Studies, IIT (BHU), Varanasi. She earned her Masters in English Literature from Mahatma Gandhi University, Kerala and M.Phil in English from the University of Madras, Tamil Nadu. Her interests lie in Gender and Ritual Studies of South Asia.Shweta SinghShweta Singh completed her PhD in communication studies under the merit fellowship of University Grants Commission. She was a Fellow at Centre for Social Impact and Philanthropy, Ashoka University and has taught at Banaras Hindu University and University of Allahabad as a Visiting Faculty. Her research interest lies in studying the constantly evolving interplay between people, media and societies. She has published nine research papers, a full length project report and has also created learning modules for E-PG Pathshala under the Ministry of Human Resource Development. She is currently associated with TheCSRUniverse- a specialised media platform for in-depth reporting on CSR, ESG and philanthropy in South Asia.Vinita ChandraVinita Chandra is Associate Professor in the Department of Humanistic Studies, IIT (BHU). Previously, she was Assistant Professor and Assistant Director at the Centre for Study of Social Exclusion and Inclusive Policy, Banaras Hindu University. She has been Visiting Professor/ Guest Lecturer/ Visiting Fellow to the South Asia Institute, Heidelberg University; Kalamazoo College of Liberal Arts, Michigan, USA; School of Religion, Claremont Graduate University; Centre for Postcolonial Education; The Alliance for Global Education and Centre for Women’s Development Studies, New Delhi. Chandra specializes in the fields of History and Anthropology of India. She has been consistently interested in Gender Studies. She has published two books and research papers in academic journals.","PeriodicalId":40045,"journal":{"name":"Mortality","volume":"35 2","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-11-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135036782","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-03DOI: 10.1080/13576275.2023.2273492
Samantha Hooker, Kate Woodthorpe
At a time when the natural death and home deathcare movements are gaining traction both in the UK and elsewhere, this article details an exploratory project on the barriers to and potential for caring for deceased people at home in England. A two-phase study, the paper uses data from a discourse analysis and interviews with deathcare professionals to show that there is limited information online on keeping the deceased person at home, and that participants felt that a lack of awareness was a significant barrier to families being able to make an informed choices about home deathcare. Including poor information provision, the paper identifies five reasons as to why there is a low uptake of home deathcare in England and makes recommendations for how each of these barriers may be overcome.
{"title":"Caring for the dead at home: an exploratory study of home deathcare in England","authors":"Samantha Hooker, Kate Woodthorpe","doi":"10.1080/13576275.2023.2273492","DOIUrl":"https://doi.org/10.1080/13576275.2023.2273492","url":null,"abstract":"At a time when the natural death and home deathcare movements are gaining traction both in the UK and elsewhere, this article details an exploratory project on the barriers to and potential for caring for deceased people at home in England. A two-phase study, the paper uses data from a discourse analysis and interviews with deathcare professionals to show that there is limited information online on keeping the deceased person at home, and that participants felt that a lack of awareness was a significant barrier to families being able to make an informed choices about home deathcare. Including poor information provision, the paper identifies five reasons as to why there is a low uptake of home deathcare in England and makes recommendations for how each of these barriers may be overcome.","PeriodicalId":40045,"journal":{"name":"Mortality","volume":"2 4","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-11-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135873764","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-03DOI: 10.1080/13576275.2023.2276745
Rob Hanson
The normative significance of posthumous wishes is commonly presented as supervening upon the normative significance attributed to past people. The problem with this strategy is the lack of consensus on the normative significance (if any) of past peoples. In this paper, I sidestep this issue by casting posthumous wishes as but a type of choice people make, thereby presenting their normative significance as supervening on the normative significance we attribute to choice-making (agency) and not on the normative significance of past people. It will be my argument that so long as one’s hypothetical interlocutor assigns value to (at least their own) agency, they are categorically compelled to assign normative significance to posthumous wishes, regardless of their beliefs concerning the ethical status of past people or the nature of death. I then conclude the paper by presenting the implications of this framework in the context of archaeological practice to demonstrate this perspective’s capacity to yield intuitive, actionable guidance with firm philosophical foundations.
{"title":"Respect, agency, and posthumous wishes","authors":"Rob Hanson","doi":"10.1080/13576275.2023.2276745","DOIUrl":"https://doi.org/10.1080/13576275.2023.2276745","url":null,"abstract":"The normative significance of posthumous wishes is commonly presented as supervening upon the normative significance attributed to past people. The problem with this strategy is the lack of consensus on the normative significance (if any) of past peoples. In this paper, I sidestep this issue by casting posthumous wishes as but a type of choice people make, thereby presenting their normative significance as supervening on the normative significance we attribute to choice-making (agency) and not on the normative significance of past people. It will be my argument that so long as one’s hypothetical interlocutor assigns value to (at least their own) agency, they are categorically compelled to assign normative significance to posthumous wishes, regardless of their beliefs concerning the ethical status of past people or the nature of death. I then conclude the paper by presenting the implications of this framework in the context of archaeological practice to demonstrate this perspective’s capacity to yield intuitive, actionable guidance with firm philosophical foundations.","PeriodicalId":40045,"journal":{"name":"Mortality","volume":"46 6","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-11-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135868848","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-23DOI: 10.1080/13576275.2023.2268539
Nicko Enrique L. Manalastas
ABSTRACTThe study of Philippine cemeteries has been traditionally placed within the purview of archaeology, which, broadly speaking, places importance in its material cultures. To further broaden our knowledge about these sites, this paper explores how Philippine cemeteries, particularly Libingan ng mga Bayani (LNMB), generate meaning through their linguistic landscape (LL). Using place semiotics approach and indexicality, this study identifies seven communicative functions used in LNMB epitaphs: (1) affective, (2) associative, (3) celebrative, (4) memorative, (6) desiderative, and (7) summative. In doing so, this study not only treats public signs as communicative ‘actors’ which convey meaning and pragmatic function but it also analyzes the act of ‘engaging’ with epitaphs as a highly contextualised speech event. Finally, this study argues that epitaphs signify discourses of memory, remembrance, and patriotism and index sociocultural and political realities, all of which contribute to the creation of LNMB not only as a cemetery per se but also as a place of experience and embodiment.KEYWORDS: Communicative functionsgeosemioticslinguistic landscapeLibingan ng mga Bayaniindexicality AcknowledgementI would like to express my gratitude to Marie Cecilia L. Manalastas for assisting me during the data collection and fieldwork trips to the Libingan. Without her, this study would not have been possible. I would also like to thank those who shared their wonderful insights and comments on an earlier draft of this paper during the 15th Philippine Linguistics Congress held at the University of the Philippines in Diliman.Disclosure statementNo potential conflict of interest was reported by the author.Additional informationNotes on contributorsNicko Enrique L. ManalastasNicko Enrique L. Manalastas is a Graduate Teaching Associate in the Department of English and Comparative Literature at the University of the Philippines in Diliman. He has published a chapter of his undergraduate thesis entitled “(De-)Monstering COVID-19: a diachronic studyof COVID-19 virus multimodal metaphors in Philippine editorial cartoons, 2019–2022” in Multimodal Communication. His research interests include multimodal metaphors in Philippine media, LGBTQ+ linguistics, and Philippine semiotic and linguistic landscapes. He may be reached by email at nlmanalastas@up.edu.ph
摘要菲律宾墓地的研究传统上被置于考古学的范围内，从广义上讲，它在物质文化中占有重要地位。为了进一步扩大我们对这些遗址的了解，本文探讨了菲律宾墓地，特别是Libingan ng mga Bayani (LNMB)，如何通过其语言景观(LL)产生意义。运用地方符号学方法和索引性，本研究确定了LNMB墓志铭的七种交际功能:(1)情感功能、(2)联想功能、(3)庆祝功能、(4)记忆功能、(6)渴望功能和(7)总结功能。在此过程中，本研究不仅将公共标志视为传达意义和语用功能的交际“演员”，而且还将与墓志铭“互动”的行为分析为高度语境化的言语事件。最后，本研究认为，墓志铭象征着记忆、纪念和爱国主义的话语，并反映了社会文化和政治现实，所有这些都有助于将LNMB创造为一个不仅是墓地本身，而且是一个体验和体现的地方。关键词:交际功能、地理符号学、语言学景观、利比亚、利比亚、利比亚、巴尼亚索引性致谢我要感谢Marie Cecilia L. Manalastas在我到利比亚进行数据收集和实地考察期间的协助。没有她，这项研究是不可能的。我也要感谢那些在迪里曼菲律宾大学举行的第15届菲律宾语言学大会上分享他们对本文初稿的精彩见解和评论的人。披露声明作者未报告潜在的利益冲突。作者简介:nicko Enrique L. Manalastas是菲律宾迪利曼大学英语和比较文学系的研究生助教。他在《多模式通信》杂志上发表了题为“(去)怪物COVID-19: 2019-2022年菲律宾社论漫画中COVID-19病毒多模式隐喻的历时研究”的本科论文的一章。他的研究兴趣包括菲律宾媒体中的多模态隐喻，LGBTQ+语言学，菲律宾符号学和语言景观。可以通过电子邮件nlmanalastas@up.edu.ph与他联系
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Pub Date : 2023-10-18DOI: 10.1080/13576275.2023.2265309
Mlondolozi Zondi
ABSTRACTThe aesthetic depiction of the Black corpse raises questions about scopic pleasure, empathy, and the futility of evidence. This essay engages aesthetic speculation about intended justice through Paul Stopforth’s Elegy (1981) and the Biko Series (1980), drawings of Steve Biko’s corpse that are all oriented toward a counter-evidentiary logic whose aim is to disprove the evidence provided by the apartheid police. I posit that this investment in evidence (alternative, or otherwise), capitulates to the terms of the dominant regime by participating in the struggle for evidence (alternative or otherwise) in the first place. I also engage the entanglement between scopophilia and negrophobia/negrophilia in the image of the Black dead, not merely as features of Stopforths’ individual unconscious, but as civil society’s/culture’s most consistent dreamwork. Questioning the political promise of aesthetic mobilization of the corpse, I ask: Why is it necessary for the world to see the image of the corpse (again) in aesthetic practice, in order to reflect on violence, and what modes of recognition and identification are produced? My curiosity lies in what is enacted by recruiting the viewer to adopt such forensic seeing.KEYWORDS: Steve BikoPaul Stopforthevidencedeathpleasure AcknowledgmentsI would like to thank Huey Copeland, Athi Joja, Tyrone Palmer, Franco Barchiesi, and the anonymous reviewers for their critical commentary on various drafts of the paper. Natasha Korda at Wesleyan University’s Center for the Humanities provided space for presenting this work as part of the ‘Unmournable’ workshop. I would like to express gratitude to the workshop attendees for their comments and questions.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. See: Daley (Citation1997).2. An inquest is held when someone dies from reasons other than natural causes. It is not a trial. There are no ‘accused’ and no ‘defence’. See: Bernstein (Citation1978, p. 28).3. The more colloquial meaning of ‘Dit laat my koud’ is ‘I don’t care’ or ‘I don’t feel a thing’ (Woods, Citation1987, p. 214). See: Peffer (Citation2009, p. 178).4. Biko had also recently told his friend, journalist Donald Woods that if he were to die in such circumstances, ‘by any of four means, this would be a lie. The four were self-inflicted hanging, suffocation, bleeding (through for example, slashed wrists), or starvation’ (Woods 213).5. This phrasing is borrowed from a James Baldwin. See: Baldwin (Citation1985).6. For a detailed discussion of ‘entanglement’ and ‘agential realism’, see: Barad (Citation2007).7. The significance of the Market Theatre is that it was a liberal enclave where multi-racial plays protesting the state were produced while the Group Areas Act prohibited inter-racial sociality. Protest-oriented theatre productions by Barney Simon, Percy Mtwa, and Mbongeni Ngema were staged in that space.8. In his later work, Moten distances his position from that of t
【摘要】对《黑尸》的美学描写引发了关于视觉快感、移情和证据无效的问题。本文通过保罗·斯托普福斯的《挽歌》(1981)和《比科系列》(1980)对有意正义进行了美学上的推测，这些画描绘了史蒂夫·比科的尸体，它们都以反证据逻辑为导向，其目的是反驳种族隔离警察提供的证据。我认为，这种对证据(替代性或非替代性)的投资，首先是通过参与对证据(替代性或非替代性)的争夺，向主导政权的条件投降。我还在黑人死者的形象中纠缠于scopophilia和negrophobia/negrophilia之间，不仅作为Stopforths个人无意识的特征，而且作为公民社会/文化最一致的梦想。质疑尸体美学动员的政治承诺，我问:为什么世界有必要(再次)在美学实践中看到尸体的形象，以反思暴力，以及产生了什么样的识别和认同模式?我的好奇心在于，通过招募观众采用这种法医观察的方式，会产生什么效果。我要感谢Huey Copeland, Athi Joja, Tyrone Palmer, Franco Barchiesi和匿名审稿人对论文各草稿的批判性评论。卫斯理大学人文中心的娜塔莎·科尔达(Natasha Korda)提供了展示这幅作品的空间，作为“不可哀悼”研讨会的一部分。在此，我要感谢各位与会者提出的意见和问题。披露声明作者未报告潜在的利益冲突。参见:Daley (Citation1997)当某人死于非自然原因时，进行死因调查。这不是审判。没有“被告”和“辩护”之分。参见:Bernstein (Citation1978，第28页)。“Dit laat my koud”更通俗的意思是“我不在乎”或“我感觉不到什么”(Woods, Citation1987, p. 214)。参见:Peffer (Citation2009，第178页)。比科最近还告诉他的朋友、记者唐纳德•伍兹(Donald Woods)，如果他在这种情况下死去，“在四种情况下的任何一种情况下，这都将是一个谎言。”四人死于自缢、窒息、流血(例如割腕)或饥饿。这句话是从詹姆斯·鲍德温那里借来的。参见:Baldwin (Citation1985)。关于“纠缠”和“代理现实主义”的详细讨论，见:Barad (Citation2007)。市场剧院的意义在于，它是一个自由主义的飞地，在《群体地区法》禁止种族间交往的情况下，这里制作了抗议国家的多种族戏剧。由巴尼·西蒙、珀西·姆特瓦和姆邦格尼·恩格玛创作的以抗议为导向的戏剧作品在那个空间上演。在他的后期作品中，莫滕将他的立场与治疗的立场区分开来。相反，他认为自己“停留在哈特曼的扩散概念上，这与某种对立的概念是分不开的，这种对立的概念不是作为治疗，而是作为替代手术”(Moten, Citation2017, p. vii)。lcharles Ward注意到并批评了一种类似于“法医观看”的程序，他称之为“法律观看”，定义为“公众习惯于通过视觉和意识形态过滤器来理解反黑人暴力和死亡的视觉证据”(Ward, Citation2021, p. 369)。斯托普福斯声称自己是比科的密友。他加入了由Strini Moodley和Saths Cooper领导的纳塔尔戏剧委员会，他们是1976年SASO-BC审判的被告之一。1970年，斯托普福斯通过他们认识了比科，并偶尔去纳塔尔医学院(Hill 91)看望他和他的同事。作者简介:作者简介:作者简介:作者简介:作者简介:作者简介:作者简介:作者简介:作者简介:作者是南加州大学比较文学系全球黑人研究助理教授，主要研究方向为当代黑人表演和视觉艺术。Mlondi的作品已经或即将发表在《戏剧评论》(TDR)、《ASAP杂志》、《死亡杂志》、《表演哲学》、《Propter Nos》和《Espace Art Actuel》上。
{"title":"Culture’s photodermic enjoyment","authors":"Mlondolozi Zondi","doi":"10.1080/13576275.2023.2265309","DOIUrl":"https://doi.org/10.1080/13576275.2023.2265309","url":null,"abstract":"ABSTRACTThe aesthetic depiction of the Black corpse raises questions about scopic pleasure, empathy, and the futility of evidence. This essay engages aesthetic speculation about intended justice through Paul Stopforth’s Elegy (1981) and the Biko Series (1980), drawings of Steve Biko’s corpse that are all oriented toward a counter-evidentiary logic whose aim is to disprove the evidence provided by the apartheid police. I posit that this investment in evidence (alternative, or otherwise), capitulates to the terms of the dominant regime by participating in the struggle for evidence (alternative or otherwise) in the first place. I also engage the entanglement between scopophilia and negrophobia/negrophilia in the image of the Black dead, not merely as features of Stopforths’ individual unconscious, but as civil society’s/culture’s most consistent dreamwork. Questioning the political promise of aesthetic mobilization of the corpse, I ask: Why is it necessary for the world to see the image of the corpse (again) in aesthetic practice, in order to reflect on violence, and what modes of recognition and identification are produced? My curiosity lies in what is enacted by recruiting the viewer to adopt such forensic seeing.KEYWORDS: Steve BikoPaul Stopforthevidencedeathpleasure AcknowledgmentsI would like to thank Huey Copeland, Athi Joja, Tyrone Palmer, Franco Barchiesi, and the anonymous reviewers for their critical commentary on various drafts of the paper. Natasha Korda at Wesleyan University’s Center for the Humanities provided space for presenting this work as part of the ‘Unmournable’ workshop. I would like to express gratitude to the workshop attendees for their comments and questions.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. See: Daley (Citation1997).2. An inquest is held when someone dies from reasons other than natural causes. It is not a trial. There are no ‘accused’ and no ‘defence’. See: Bernstein (Citation1978, p. 28).3. The more colloquial meaning of ‘Dit laat my koud’ is ‘I don’t care’ or ‘I don’t feel a thing’ (Woods, Citation1987, p. 214). See: Peffer (Citation2009, p. 178).4. Biko had also recently told his friend, journalist Donald Woods that if he were to die in such circumstances, ‘by any of four means, this would be a lie. The four were self-inflicted hanging, suffocation, bleeding (through for example, slashed wrists), or starvation’ (Woods 213).5. This phrasing is borrowed from a James Baldwin. See: Baldwin (Citation1985).6. For a detailed discussion of ‘entanglement’ and ‘agential realism’, see: Barad (Citation2007).7. The significance of the Market Theatre is that it was a liberal enclave where multi-racial plays protesting the state were produced while the Group Areas Act prohibited inter-racial sociality. Protest-oriented theatre productions by Barney Simon, Percy Mtwa, and Mbongeni Ngema were staged in that space.8. In his later work, Moten distances his position from that of t","PeriodicalId":40045,"journal":{"name":"Mortality","volume":"143 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135883794","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-09DOI: 10.1080/13576275.2023.2266373
Joshua Hurtado Hurtado
Immortality constitutes a very human desire and its pursuit arguably shapes prominent features of human societies. In the twenty-first century, capitalism develops technologies that promise immortality as indefinite survival. Scholars who study immortality often showcase the links between technology, social structures and immortality projects, but a critical inquiry is needed to examine how (techno-)capitalism creates immortality projects that expand the frontiers of capital in contemporary societies. In this article, I highlight how techno-capitalism configures three prominent immortality imaginaries: transhumanist digital immortality, radical biological life-extension, and cryonics. I identify three tendencies of techno-capitalism − 1) expanding commodification to new realms of life, 2) creating new forms of alienation and 3) subordinating life to the private accumulation of capital – and explain how they shape the immortality imaginaries. I argue that pursuing techno-capitalist immortality would induce significant harms for human beings, promising freedom from death but actually sustaining techno-capitalism’s exploitative relations.
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Pub Date : 2023-10-04DOI: 10.1080/13576275.2023.2264214
Isabella Palmer
"A Book Review: The Spaces of Renaissance Anatomy Theater." Mortality, ahead-of-print(ahead-of-print), pp. 1–2
书评:文艺复兴解剖剧院的空间《死亡》，印刷前，第1-2页
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