Cannibalism

Sibling rivalry or brood reduction prevailing within bird nests is effectively avoided in solitary aculeate nests because the larvae of wasps and bees usually develop in each brood cell. However, a solitary wasp species, Isodontia harmandi, allows us to study brood reduction in a communal brood cell, where up to a dozen larvae develop in a group relying on prey provisioned by a female wasp. To demonstrate brood reduction in this species, we collected nests at various developmental brood stages from fields for five years (2010-2015). There was a significant decrease in the brood size between the nests sampled at the egg or hatchling stages and those at later stages when analyzing only data excluding nests that were parasitized, attacked by predators, or containing deteriorated prey. In whole brood-rearing experiments, we also confirmed that brood reduction occurred in 30 of 39 nests during larval stages and in 23 nests after cocoon stage. Larval survival was affected positively by total prey weight and negatively by brood size, though cocoon survival was not affected. A thirdquarter (76%) of larval death was identified as sibling cannibalism through observation by time-lapse recording on multi-larvae rearing experiments. Therefore, we conclude that brood reduction routinely occurs as a result of sibling cannibalism in I. harmandi. Additionally, as we could not detect any positive effects of clutch size on the amount of provision, female wasps might overproduce offspring due to the unpredictability of available prey resources. Differences in brood size and reduction among sex categories were undetected, except for parental provisions. Thus, sibling cannibalism may efficiently regulate brood size in communal brood cells under prey shortage.

INTRODUCTION 5
CHAPTER 1: WHAT IN CREMATION IS GOING ON? 7
CHAPTER 2: THE ORIGIN AND PRACTICE OF CREMATION 15
CHAPTER 3: THE HISTORIC JUDEO–CHRISTIAN VIEW ON CREMATION 27
CHAPTER 4: THE REASONS FOR CREMATION EXAMINED 39
CHAPTER 5: IS CREMATION A PROPER PRACTICE? 63
CHAPTER 6: WHAT ABOUT EMBALMING? 73
CHAPTER 7: WHAT ABOUT ORGAN DONATION? 82
CHAPTER 8: WHAT IS CYRONIC SUSPENSION? 87
CHAPTER 9: CANNIBALISM: ARE YOU SERIOUS? 93
CHAPTER 10: ANSWERS TO COMMON QUESTIONS 98
APPENDIX 1: CREMATION STATISTICS IN THE UNITED STATES 108
APPENDIX 2: VARIOUS RELIGIONS ON CREMATION 112
ANNOTATED SELECT BIBLIOGRAPHY 115
BIBLIOGRAPHY 117
GLOSSARY 128

http://www.amazon.com/Cremation-Going-Christian-Mortem-Decisions-ebook/dp/B00P24PNM4/ref=sr_1_1?s=digital-text&ie=UTF8&qid=1433031797&sr=1-1

Cecilio BARROSO RUIZ, Marie-Antoinette de LUMLEY, Anne-Marie MOIGNE, José Antonio RIQUELME CANTAL, Ana ECHASSOUX, Patricia VALENSI, Luis VERDÚ BERMEJO.
Los restos humanos recogidos en la cueva del Boquete de Zafarraya están todos fragmentados. Cincuenta y cinco restos óseos, fragmentos, constituyen veinticinco elementos anatómicos u osamentas diferentes. Han sido descubiertos en diferentes niveles arqueológicos ya sea en la entrado o en el fondo de la cavidad.
Entre las veinticinco osamentas, dieciséis están asociadas a una industria musteriense y a una fauna würmiense y tienen una morfología neandertalense. Corresponden a un mínimo de nueve individuos: dos niños y siete adultos.
Las otras nueve osamentas recogidas en los niveles de revuelto presentan una morfología comparable a la de los hombres modernos. Se corresponden a un mínimo de tres individuos, todos adultos.
Las osamentas humanas recogidas no provienen de sepulturas y las diferentes partes representadas son las siguientes:
NR = número de restos
NME = número mínimo de elementos anatómicos
NMIc = número mínimo de individuos de combinación
Para los Neandertalenses, el número mínimo de nueve individuos y máximo de quince han sido establecidos teniendo en cuenta diferentes tipos de huesos, su repartición estratigráfica y la edad de los individuos (Fig. 1 y 2).

En un pasaje de Castigos del rey don Sancho IV se retoma de La Guerra de los Judíos de Flavio Josefo el relato de Miriam, la madre que mata y come a su bebé durante el sitio de Jerusalén. El tratamiento que recibe esta historia se ubica en el marco de una disquisición moral en torno a los diez mandamientos. Aquel de honrar a los padres da pie a una digresión acerca de la incondicionalidad del amor paterno que, significativamente, opera sobre una comparación entre el lazo padre/hijo y el de madre/hijo, en función de una explicación de matriz fisiológica. La ‘racionalización’ que presenta este texto genera una ‘des-monstruización’ de la madre caníbal, en tanto su comportamiento se aleja en última instancia de lo contra natura.

In a passage of Castigos del rey don Sancho IV the author takes up from Flavius Josephus’ War of the Jews the story of Miriam, the mother who kills and eats her baby during the siege of Jerusalem. In Sancho IV the treatment of this story is part of a moral treatise concerning the ten commandments. That one of honoring the parents gives rise to a digression about the unconditional nature of paternal love that significantly operates on a comparison between the father/son bond and that of mother/son according to a physiological explanation. This physiological “rationalization” present in this text gives an “un-monster” portrayal of the cannibal mother, since her behavior ultimately moves away from the contra naturam.

Anthropophagy in Medieval Sicily: a cultural theme between chronicle and representation. Anthropophagy is the consumption of human flesh and the most extreme form of destruction of the human body, a physical violence which is the quintessential taboo of the self-described “civilized” societies. It provokes disgust, surprise and sometimes fascination, creating a deep connection between the text and the reader, and between the message and the audience. With regard to Sicily, anthropophagy is a cultural theme useful to discern between the account of real events and their representation. The construction of the image of Sicily, and even more of its inhabitants, the Sicilians, is based on an accumulation of clichés, often of ancient origins, transmitted and interpreted over the ages. One of them is surely the “bestiality” of its first inhabitants, intended as the ancient Cyclops or the Giants sons of Saturn, both of them “tyrants” described as man-eaters. During the Early Middle Ages the idea that the Sicilians eat human flesh was transferred to the new conquerors of the island: the Muslims, an infidel enemy to be fighted and considered beyond the boundaries of humanity and nature, meant as a divine law and therefore “civilization”. In both cases the accusations came from the outside, i.e. from groups as the ancient Greeks or the Christians (both Byzantine and Latin-Norman) who had an interest in representing the old and modern inhabitants of the island as anthropophagists to be feared, conquered, subjugated and converted to religion and/or civilization.

Kin discrimination in cannibalistic tadpoles of the Green Poison Frog, Dendrobates auratus (Anura, Dendrobatidae). Cannibalizing a related individual can reduce the inclusive fitness of the cannibal. Hence, mechanisms that allow a tadpole to recognize and modify its behavior toward kin may reduce the inclusive fitness costs of cannibalism. Alternatively, ecological factors may cause preferential treatment of kin to be too

Antebellum racism did not doom the Reconstruction project of black citizenship to failure. In the 1850s, a flood of African travel accounts captivated Anglo-American readers. These appeared at an opportune time for Northerners committed to granting citizenship to 4 million newly emancipated slaves. Together with the glorious record of black military service, these books proved that people of African descent possessed the moral and intellectual qualities to participate in civic life. In the 1860s, however, a new rash of African travel accounts appeared that gave free rein to the most lurid images of African peoples. White Southerners and their Northern allies realized the potential of these accounts and weaponized them. They seized control of the terms of the debate over black citizenship. Instead of demanding that the defeated South obey the Union’s basic demands for just treatment of the freedpeople, Republicans allowed themselves to be diverted into a contest over the innate barbarity of African people. It was a wholly unnecessary debate and one that, given the ruthlessness of their opponents, Republicans were poorly positioned to win.

The labeling of fellow humans as “cannibals” is a trope employed by people across the globe, often in an effort to cast doubt on the humanity of others. In this study I am interested in alimentation, and specifically anthropophagy, not only as a signal of belonging and exclusion, but also as a site of rationalized, intentional actions through which individuals demonstrate their humanity and so become human. Specifically, personhood is intertwined in much of Africa with actions and sentiments that express sociality, compassion, and circulation. These orientations are not, however, automatic. Very familiar human anti-social sentiments – such as envy, jealousy, spite, indignation, contempt, and selfishness – can be very personally gratifying. At the same time, however, they are destructive, insulating, and excessive, and therefore grotesque. Behaviors such as gluttony, incest, greed, and, of primary interest here, the eating of human flesh – acts that prioritize unbridled self-interest and callous accumulation of vitality for personal benefit and individuated wellbeing – are often associated in Africa with witches and sorcerers. Human personhood is about controlling or repressing (or, at least appearing to control and repress) these tendencies in favor of collaboration, porosity, and sympathy, most of the time. This makes the project of being and becoming human a perpetual act, and there exists a necessity to continuously craft and maintain personhood through everyday behaviors. Based on 15 months of ethnographic fieldwork in which I conducted a year-long dietary survey, participated in community activities, and engaged 20 principle informants in regular, unstructured conversation in their local language, and then used emergent ideas to guide informal discussions with a wide substrate of additional townspeople, I argue that avoiding acts that can be conceived as anthropophagous offers opportunities for individuals to prove their commitment to pro-sociality, and so to socially become human. Specifically, I articulate a series of prohibitions on not only cannibalism (as all societies have), but also on eating animals that resemble human beings in physical, emotional, and spiritual form. While the forbidden meats are rarely even an option to consume, articulating the taboos and exhibiting repugnance at the thought of eating these animals are significant for their contributions toward actively performing the moral underpinning of social living and constructing humanity. What I am proposing, then, is that the avoidance of cannibalism and pseudo-cannibalism are not just symbolic statements, gustatory preferences, or an assertion of benevolence to counter European misconceptions – they also constitute the self. The language and rationale that my informants used to describe their dietary proscriptions suggests that values on sociality, porosity, and circulation were not only grafted onto food taboos, but also intimately enacted and embodied through them. People are doing things with food prohibitions, not just following them out of routine. While taboos on cannibalism are thus significant as one of few customs that are globally universal, which seems to suggest a biological basis, it is clear that there is also much to the construction of disgust at the consumption of human flesh that is culturally specific.

In mehreren Fragmenten der Universalgeschichte des Nikolaos von Damaskus (64-4 v. Chr.) werden Fälle von Anthropophagie thematisiert. Diese Überlieferungen gehen zwar auf ältere Quellen zurück (schließlich hat der Geschichtsschreiber sein Werk weitgehend kompiliert), allerdings wählte Nikolaos seine Vorlagen bewusst aus und setzte individuelle Akzente, sodass die Betrachtung von Erzählmotiven zu einer Erschließung der Universalgeschichte beitragen kann. Die Belege für Anthropophagie bei Nikolaos werden hier erstmals zusammengestellt und untersucht. Im Zentrum der Analyse steht die Frage nach dem diskursiven Umgang des Historikers mit dem Phänomen sowie nach der Funktion des Narrativs in seinem Werk.

Arens’s charge that anthropologists engage in ‘manipulating the data to
generate a foregone conclusion’ where ‘academic standards seem to function as an almost forgotten ideal’, actually turns out to be a very accurate description of his own book, which dismisses a vast body of evidence with very feeble arguments.

In The Testaments, Margaret Atwood takes readers deeper into her dystopian world of Gilead, also through the imagery of food and eating. The oppressive patriarchal regime enforces its power through dietary restrictions, reducing women into edibles. The Testaments (2019), moreover, creates the impression of a highly individual and authentic narratorial perspective. Thus, Atwood’s characters’ daily lives in a nightmarish theocracy are illustrated with images of dystopian food that reflect the limitations, constant control, and abuse of human rights in the Republic of Gilead. This article explores how Atwood employs the literary form of testimony to create fragments of individual lives in a dystopia brought closer to us through food metaphors and metaphors of cooking, or rendered shocking through metaphors of cannibalism. Since food (and lack of food) has emotional as well as political significance, it pervades the testimonial literature of oppressive regimes.

This analysis shall focus upon the representation of Jeffrey Dahmer in American newspapers. Jeffrey Dahmer was an American serial killer, sex offender, cannibal and necrophiliac who murdered at least 17 men from 1978 to 1991 (Castleden, 2011). American newspapers were chosen as this was where the majority of articles appeared. It is important to state that American news outlets are often right wing, or conservative, with the exception of the New York Times and The Washington Post used in this analysis, who tend to generate a more liberal, left audience (Pew Research Center, 2014). A narrative analysis was deemed appropriate to use as it encompasses both the importance of the narrative itself and the historical context in which it took place (Calhoun, 2002). The historical context was considered vital in the representation of Dahmer in American newspapers as Dahmer was a queer man who lived through the classification of homosexuality as a mental illness, and the AIDS crisis, which, as shall be explored in the discussion, were seen to be crucial contexts that influenced the narratives that surfaced.

In his comment on the special issue, Consumer and Consumed, the author notes that while much anthropological reflection has been devoted to the cultural rules and functional systems surrounding meat-eating, the ethnography of meat-eating has been sadly neglected. This ethnography is needed in order to reveal the complex negotiations that go into the actual daily practices of vegetarianism and the ways in which these are shaped by factors including household dynamics, issues of risk, trust and blame, emotions, taste, attitudes towards modernity, and by questions of engagement and distance between humans and animals. The comment concludes by highlighting the relationship between meat-eating and cannibalism, suggesting that the fascination in contemporary Euro-American popular culture with flesh-eating and blood-sucking represents a societal preoccupation with the ethical/moral implications of contemporary eating practices.

The Texas Chain Saw Massacre (Tobe Hooper, 1974) presents a nightmarish vision of an America, metaphorically and literally devouring itself. ‘Home, sweet, home’ becomes the slaughterhouse and consumers become the consumed as ‘cannibalistic capitalism’ (embodied by a family of unemployed but murderous abattoir workers), wreaks havoc on the lives of a hedonistic group of youths, as the ‘Age of Aquarius’ comes to a bloody end. Chain Saw offers a model of horror that is both deeply rooted in American ideology, taboos, and the key (and interdependent) institutions of the family, the worker and capitalism, yet produces aberrant and transgressive versions of these same social units. In this paper, the film’s representation of ‘cannibalistic capitalism’ will be explored in relation to Georges Bataille’s theory of taboo and transgression. While Bataille asserts that the ‘main function of all taboos is to combat violence’ (thus maintaining the power, integrity and conformity of social institutions), he also suggests that the taboo paradoxically begets its own violent transgression. In The Texas Chain Saw Massacre, capitalism’s transgressive excesses both ignite the taboo’s prohibitive power while revelling in and glorifying its violation. This paper offers a ‘taste’ of a Bataillean approach to the theorising of horror and the spectatorial ‘pleasures’ of submitting to the anguish it provokes.

Tesi di laureare triennale in lettere moderne (Curriculum discipline dello spettacolo). Lavoro diviso in tre capitoli:
1. Il Premio Strega (storia, regolamento e vantaggi della vincita).
2. Capitolo teorico sull'adattamento cinematografico (caratteristiche, tecniche e teorie).
3. Due brevi profili biografici e stilistici di N. Ammaniti e G. Salvatores e analisi del romanzo "Come Dio comanda", del film omonimo e di alcune sequenze.

Two records of 99 of Ischnura damselflies devouring mature conspecific cfcf have been so far reported. In Ischnura graellsii (Rambur 1842), 6 observations of 99 devouring mature conspecific dfcf were made in natural populations. Furthermore, in the laboratory,¿ ПЗ* devoured both mature and young conspecifics Щоп1у preyed upon young individuals. All these observations suggest that mature 99 (but not Cfcf) lack the appropriate response to threat display of conspecifics.

Evidence of fragmentary human remains and recent interpretations of possible cannibalism in the prehispanic American Southwest has gripped the public imagination and engaged archaeologists in a continuing debate regarding the nature of evidence and the logic and presentation of meaningful argument in anthropology. We suggest here that a focus on the individual, in both a corporeal and metaphoric sense, operates in this argument on several different levels of analysis, including the study of the individual’s death history (including identification of perimortem trauma and subsequent natural and cultural alterations of the body) and also the study of the culturally constructed and negotiated individual in a cultural context. A focus on the “embodied individual” as an integrated physical and cultural construct provides a framework of meaning within which we can better understand the more general anthropological significance of recent studies of the issue of cannibalism, including a recent forensic study of a case of known cannibalism and also the continuing debate regarding the interpretation of skeletal evidence of perimortem violence and fragmentary human remains from the American Southwest.

The imagery of appetite, consumption, and digestion that saturates Jacobean drama find its most extreme form in metaphors of cannibalization. This paper will look past those excesses to examine two of the several literal examples of human flesh being treated as foodstuff to determine what these depictions divulge about social anxieties in the period, and the reaction to those anxieties. The first is Middleton and Dekker’s revenge tragedy The Bloody Banquet, which, unsurprisingly, contains the most fully consummated cannibal feast in all early modern drama and manifests the destabilization of society caused by the Protestant Reformation.  The second is Fletcher and Massinger’s travel comedy The Sea Voyage, where the feast—attempted but foiled—is a humorous reaction to serious anxieties resulting from England’s interaction with the New World. Because the circumstance, tone, and outcome of these two depictions of cannibalistic behavior are essentially opposite, taken together they give a uniquely broad picture of the functions of dramatizations of cannibalism in literature of the period.