Deathscapes
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Recent papers in Deathscapes
ABSTRACT: Caska, present-day settlement located within a deep cove on the island of Pag (Croatia), was most likely during the Roman period the ancient settlement of Cissa (Gissa), mentioned by Pliny the Elder. The island of Pag was... more
ABSTRACT:
Caska, present-day settlement located within a deep cove on the island of Pag (Croatia), was most likely during the Roman period the ancient settlement of Cissa (Gissa), mentioned by Pliny the Elder. The island of Pag was inhabited by the people of Liburni and after the Roman expansion it was included in the province of Dalmatia. Nice and cosy Caska bay attracted the attention of one of the Rome's most powerful senatorial families - the Calpurni Pisones, who most likely had their estates there and certainly made an impact on life and customs of its inhabitants during the early 1st century AD.
The site is also important because of a complex Early Roman necropolis located at the southern end of the cove. This necropolis is truly an exceptional site for its complex grave constructions, unique in all Liburnia and province of Dalmatia, and with no known direct analogies elsewhere in the Roman world (which justify naming them as tombs of the Caska type): these tombs consist of two different layers of construction placed around the incinerated remains of the deceased and the grave-goods: the internal one, almost always of the alla cappuccina type (i.e. with tegulae and imbrices put in such a manner as to imitate a gabled roof), and the external one, rectangular and build of local stone and mortar, which was closely attached to the former. The top part of the latter - slightly smaller than the bottom part - was executed with greater care and most certainly was intended to be visible above ground and carry the tombstone. Furthermore, almost every such tomb had at least one profusion so stone structures and their profusions absolutely dominated the "deathscape" of the Caska necropolis.
The complex structure of the Caska type tombs in itself should imply an elaborate and distinct funerary ritual. Furthermore, through profusions (quite uncommon in Liburnia and entire Province of Dalmatia) - which clearly indicate common libation rituals - the worlds of both the living and the dead interlaced. Apart from the profusions, necropolis in Caska displays remains of other potential rituals, which are rarely found in the territory of Liburnia, making them exceptional and unique for the aforementioned area (although some are attested at other necropolises throughout the province of Dalmatia and the Roman world in general). Such rituals are, in example, the placement of amphorae immediately by the grave or partly beneath it, which could also indicate the existence of libation rituals, rustic and almost unusable ceramic lamps deposited next to the deceased, which were most likely used only in sepulchral contexts, remnants of sepulchral meals within the graves (mostly seashells) or the procedure of cleansing of the burial space with fire before the placement of the cremated remains of the deceased. The most intriguing feature, possibly also linked with libation and/or some other ritual, can be observed in a circle made of 15 glass balsamaria placed beneath the urn bottom with their necks turned downwards.
Therefore, in this contribution we shall extensively discuss the issue of the funerary landscape created by the Roman necropolis in the Caska bay and, at the same time, explore the occurrence and importance of funerary rituals present therein, but also in the context of territory of Liburnia and province of Dalmatia.
Caska, present-day settlement located within a deep cove on the island of Pag (Croatia), was most likely during the Roman period the ancient settlement of Cissa (Gissa), mentioned by Pliny the Elder. The island of Pag was inhabited by the people of Liburni and after the Roman expansion it was included in the province of Dalmatia. Nice and cosy Caska bay attracted the attention of one of the Rome's most powerful senatorial families - the Calpurni Pisones, who most likely had their estates there and certainly made an impact on life and customs of its inhabitants during the early 1st century AD.
The site is also important because of a complex Early Roman necropolis located at the southern end of the cove. This necropolis is truly an exceptional site for its complex grave constructions, unique in all Liburnia and province of Dalmatia, and with no known direct analogies elsewhere in the Roman world (which justify naming them as tombs of the Caska type): these tombs consist of two different layers of construction placed around the incinerated remains of the deceased and the grave-goods: the internal one, almost always of the alla cappuccina type (i.e. with tegulae and imbrices put in such a manner as to imitate a gabled roof), and the external one, rectangular and build of local stone and mortar, which was closely attached to the former. The top part of the latter - slightly smaller than the bottom part - was executed with greater care and most certainly was intended to be visible above ground and carry the tombstone. Furthermore, almost every such tomb had at least one profusion so stone structures and their profusions absolutely dominated the "deathscape" of the Caska necropolis.
The complex structure of the Caska type tombs in itself should imply an elaborate and distinct funerary ritual. Furthermore, through profusions (quite uncommon in Liburnia and entire Province of Dalmatia) - which clearly indicate common libation rituals - the worlds of both the living and the dead interlaced. Apart from the profusions, necropolis in Caska displays remains of other potential rituals, which are rarely found in the territory of Liburnia, making them exceptional and unique for the aforementioned area (although some are attested at other necropolises throughout the province of Dalmatia and the Roman world in general). Such rituals are, in example, the placement of amphorae immediately by the grave or partly beneath it, which could also indicate the existence of libation rituals, rustic and almost unusable ceramic lamps deposited next to the deceased, which were most likely used only in sepulchral contexts, remnants of sepulchral meals within the graves (mostly seashells) or the procedure of cleansing of the burial space with fire before the placement of the cremated remains of the deceased. The most intriguing feature, possibly also linked with libation and/or some other ritual, can be observed in a circle made of 15 glass balsamaria placed beneath the urn bottom with their necks turned downwards.
Therefore, in this contribution we shall extensively discuss the issue of the funerary landscape created by the Roman necropolis in the Caska bay and, at the same time, explore the occurrence and importance of funerary rituals present therein, but also in the context of territory of Liburnia and province of Dalmatia.
A new body of scholarship on death and loss has emerged as a sub-field within social and cultural geography. This work has done much to draw geographers’ attention to questions of death, dying and remembrance and likewise to bring a... more
A new body of scholarship on death and loss has emerged as a sub-field within social and cultural geography. This work has done much to draw geographers’ attention to questions of death, dying and remembrance and likewise to bring a spatial
perspective to interdisciplinary death studies. Whilst deathscapes have been framed within geographical work as incorporating material, embodied and virtual spaces, to
date Anglo-American and European studies have tended to focus on the literal and representational spaces of the end of life, sites of bodily remains and memorialization. With a number of important exceptions, embodied and dynamic experiences of dying, death and survival have been absent within the geographies of death. This special section aims to broaden the scope, and to resist simple dichotomies of life
and death, and to be especially attentive to the embodied and visceral experiences, practices and processes of dying, death and survival. In this introduction, we explore themes of dying/s, death/s and survival/s across varied international, national and cultural contexts, as discussed in the contributing papers and raised by the politics of recent events. This collection offers an expanded and enlivened approach to research, documenting facing death/s, journeys at the end of life, living through, on and with life-limiting illnesses, living with loss and the interconnected spatialities that these experiences and practices evoke for individuals and wider social groups. They open
up new spaces of P/politics and emotions, challenging limited political and medicalized frames. The papers also raise methodological questions and present a challenging
agenda for future research. This special section grew out of sessions we organized for the 2012 RGS-IBG Annual International Conference at the University of Edinburgh.
perspective to interdisciplinary death studies. Whilst deathscapes have been framed within geographical work as incorporating material, embodied and virtual spaces, to
date Anglo-American and European studies have tended to focus on the literal and representational spaces of the end of life, sites of bodily remains and memorialization. With a number of important exceptions, embodied and dynamic experiences of dying, death and survival have been absent within the geographies of death. This special section aims to broaden the scope, and to resist simple dichotomies of life
and death, and to be especially attentive to the embodied and visceral experiences, practices and processes of dying, death and survival. In this introduction, we explore themes of dying/s, death/s and survival/s across varied international, national and cultural contexts, as discussed in the contributing papers and raised by the politics of recent events. This collection offers an expanded and enlivened approach to research, documenting facing death/s, journeys at the end of life, living through, on and with life-limiting illnesses, living with loss and the interconnected spatialities that these experiences and practices evoke for individuals and wider social groups. They open
up new spaces of P/politics and emotions, challenging limited political and medicalized frames. The papers also raise methodological questions and present a challenging
agenda for future research. This special section grew out of sessions we organized for the 2012 RGS-IBG Annual International Conference at the University of Edinburgh.
- by Olivia Stevenson and +1
- •
- Human Geography, Social Sciences, Death Studies, Mourning
Resumen: desde la segunda mitad del siglo XX, en Colombia se han registrado más de 80.000 casos de desaparecidos, algunos de los cuales se encuentran sepultados en fosas clandestinas y otros permanecen inhumados en diferentes cementerios... more
Resumen: desde la segunda mitad del siglo XX, en Colombia se han registrado más de 80.000 casos de desaparecidos, algunos de los cuales se encuentran sepultados en fosas clandestinas y otros permanecen inhumados en diferentes cementerios del territorio nacional bajo la sigla de N. N. Al igual que en otros países latinoamericanos, el término desaparecidos ha ocupado un lugar importante en la agenda pública del país y ha llevado a diferentes debates sobre las cifras, las causas de desaparición y su ubicación final. Este ensayo fotográfico reflexiona sobre los cementerios como espacios en los que se generan vínculos sociales y trascendentes entre los peregrinos, la sociedad en general y los desaparecidos. Este tipo de relaciones se establecen a través de rituales fúnebres, ceremonias religiosas y manifestaciones culturales, que van más allá del mismo cementerio y que dan cuenta de un adentro-afuera mutuamente influenciado por los vivos y los muertos. Es decir, prácticas y ejercicios de la memoria que luchan en contra del olvido. La investigación parte de una metodología etnográfica realizada en el Cementerio del Sur de Bogotá y en otros cementerios municipales del territorio nacional; el texto pasa por un ejercicio autorreflexivo situado desde mi experiencia como consultor para organizaciones internacionales, como la Organización Internacional para las Migraciones (OIM) o el Programa de las Naciones Unidas para el Desarrollo (PNUD), y para la Dirección de Derechos Humanos del Ministerio del Interior en temas relacionados con la búsqueda de desaparecidos.
Palabras claves: cementerios, Colombia, desaparecidos, fotografía, rituales funerarios
The Disappeared, Pilgrims and Cemeteries: Spaces and Practices of Memory in Colombia
Abstract: Since the middle of the 20th century, more than 80,000 cases of disappeared persons have been recorded in Colombia. Some of these are buried in clandestine graves and others remain buried in different cemeteries throughout the country, under the acronym N. N. As in other Latin American countries, the term disappeared has occupied an important position on the country’s public agenda and has led to different debates on the figures, the causes of disappearances, and their final location. This photographic essay reflects on cemeteries as a space in which social and transcendent links are generated between pilgrims, society in general and the disappeared. This type of relationship takes place through funerary rituals, religious ceremonies, and cultural manifestations, which go beyond the cemetery itself, and account for an inside-outside, mutually influenced by the living and the dead. That is, practices and exercises of memory that strive against oblivion. The research is based on an ethnographic methodology carried out in the Cementerio del Sur de Bogotá and other municipal cemeteries. The text employs a self-reflexive exercise based on my experience as a consultant for international organizations such as the International Organization for Migration (IOM), the United Nations Development Programme (UNDP), and the Human Rights Directorate of the Ministry of the Interior on issues related to the search for the disappeared.
Keywords: Cemeteries, Colombia, disappeared, funerary rituals, photography
Desaparecidos, peregrinos e cemitérios: espaços e práticas da memória na Colômbia
Resumo: desde a segunda metade do século XX, na Colômbia, têm sido registrados mais de 80.000 casos de desaparecidos, alguns dos quais se encontram sepultados em fossas clandestinas e outros permanecem inumados em diferentes cemitérios do território nacional sob a sigla de N. N. Assim como em outros países latino-americanos, o termo desaparecidos ocupa um lugar importante na agenda pública do país e tem levado a diferentes debates sobre as cifras, as causas de desaparecimento e sua localização final. Este ensaio fotográfico reflete sobre os cemitérios como espaços em que são gerados vínculos sociais e transcendentes entre os peregrinos, a sociedade em geral e os desaparecidos. Esse tipo de relações são estabelecidos por meio de rituais fúnebres, cerimônias religiosas e manifestações culturais, que vão mais além do cemitério em si e demonstram um dentro-fora mutuamente influenciado pelos vivos e pelos mortos. Isto é, práticas e exercícios da memória que lutam contra o esquecimento. Esta pesquisa parte de uma metodologia etnográfica realizada no Cemitério do Sul de Bogotá, Colômbia, e em outros cemitérios municipais do território nacional. Este texto passa por um exercício de autorreflexão situado de minha experiência como consultor para organizações internacionais como a Organização Internacional para as Migrações o Programa das Nações Unidas para o Desenvolvimento e a Direção de Direitos Humanos do Ministério do Interior em temas relacionados com a busca de desaparecidos.
Palavras-chave: cemitérios, Colômbia, desaparecidos, fotografia, rituais funerários
Palabras claves: cementerios, Colombia, desaparecidos, fotografía, rituales funerarios
The Disappeared, Pilgrims and Cemeteries: Spaces and Practices of Memory in Colombia
Abstract: Since the middle of the 20th century, more than 80,000 cases of disappeared persons have been recorded in Colombia. Some of these are buried in clandestine graves and others remain buried in different cemeteries throughout the country, under the acronym N. N. As in other Latin American countries, the term disappeared has occupied an important position on the country’s public agenda and has led to different debates on the figures, the causes of disappearances, and their final location. This photographic essay reflects on cemeteries as a space in which social and transcendent links are generated between pilgrims, society in general and the disappeared. This type of relationship takes place through funerary rituals, religious ceremonies, and cultural manifestations, which go beyond the cemetery itself, and account for an inside-outside, mutually influenced by the living and the dead. That is, practices and exercises of memory that strive against oblivion. The research is based on an ethnographic methodology carried out in the Cementerio del Sur de Bogotá and other municipal cemeteries. The text employs a self-reflexive exercise based on my experience as a consultant for international organizations such as the International Organization for Migration (IOM), the United Nations Development Programme (UNDP), and the Human Rights Directorate of the Ministry of the Interior on issues related to the search for the disappeared.
Keywords: Cemeteries, Colombia, disappeared, funerary rituals, photography
Desaparecidos, peregrinos e cemitérios: espaços e práticas da memória na Colômbia
Resumo: desde a segunda metade do século XX, na Colômbia, têm sido registrados mais de 80.000 casos de desaparecidos, alguns dos quais se encontram sepultados em fossas clandestinas e outros permanecem inumados em diferentes cemitérios do território nacional sob a sigla de N. N. Assim como em outros países latino-americanos, o termo desaparecidos ocupa um lugar importante na agenda pública do país e tem levado a diferentes debates sobre as cifras, as causas de desaparecimento e sua localização final. Este ensaio fotográfico reflete sobre os cemitérios como espaços em que são gerados vínculos sociais e transcendentes entre os peregrinos, a sociedade em geral e os desaparecidos. Esse tipo de relações são estabelecidos por meio de rituais fúnebres, cerimônias religiosas e manifestações culturais, que vão mais além do cemitério em si e demonstram um dentro-fora mutuamente influenciado pelos vivos e pelos mortos. Isto é, práticas e exercícios da memória que lutam contra o esquecimento. Esta pesquisa parte de uma metodologia etnográfica realizada no Cemitério do Sul de Bogotá, Colômbia, e em outros cemitérios municipais do território nacional. Este texto passa por um exercício de autorreflexão situado de minha experiência como consultor para organizações internacionais como a Organização Internacional para as Migrações o Programa das Nações Unidas para o Desenvolvimento e a Direção de Direitos Humanos do Ministério do Interior em temas relacionados com a busca de desaparecidos.
Palavras-chave: cemitérios, Colômbia, desaparecidos, fotografia, rituais funerários
In 2012 the Conference “Ceremonial Landscapes” took place in Valentano and Pitigliano, organized by the writer, who is also editor of the proceedings, now available in print. The conference aim was to analyze in more detail the issues... more
In 2012 the Conference “Ceremonial Landscapes” took place in Valentano and Pitigliano, organized by the writer, who is also editor of the proceedings, now available in print. The conference aim was to analyze in more detail the issues discussed in an earlier conference, dedicated to “Real landscapes and mental landscapes”.
In those occasions we had taken into account landscapes, natural or constructed, where religious or funeral ceremonies took place, acknowledging the ceremony and the area where it was celebrated as two indivisible elements.
Indeed this combination could be considered, especially in the case of burials of high ranked individuals, almost a performance, the “staging” of social and economic power. The deathscape, consisting of often still visible rock-hewn tombs, or of mounds built specifically for the dead, was a key part of this representation, as much as the scenic background is a key part of the drama.
On the basis of these premises I will analyze some necropolises in the Fiora valley (on the frontier between Tuscany and Lazio) where it is possible to identify the construction of a deathscape and to suggest the ceremonies that took place there.
In particular, I will examine some Copper Age necropolises with cave-like burial chambers dug into the rock, in use for more than a thousand years. The chambers were reopened for further burials or for rituals that involved the manipulation of bones, probably linked to the ancestors’ worship.
During the Bronze Age there are different types of landscapes and ceremonies: sometimes the deceased were simply buried in natural caves, which were placed in a specific area of the territory, far from the villages but at the same time shared between several of them. This occurrence suggests the existence of “processions” that carried the deceased from each settlement to the cave or, maybe in specific occasions, returned from different villages to the “territory of the dead” to honor them.
Almost contemporary are the necropolises with chamber tombs, whose dimensions are surprising for the time: in such cases the tombs’ majesty seemed to indicate that the funerary space was destined to hegemonic classes. The ceremonies concerned the burial of the deceased in the sepulchral chamber and, perhaps not at the same time, some rituals related to vessels deposition and ritual fragmentation in the long dromoi.
At the end of the Bronze Age, cremation rite spreads. In the site of Crostoletto di Lamone (Viterbo), a unique area throughout the territory under exam, the urns are laid within mounds which sometimes are contemporary to the incinerations. Sometimes on the other hand the mounds appear to be more ancient, as they contain inhumation burials. During this period the understanding of burial ceremonies is easier: we can use slightly later iconographical evidences, in particular the early scenes painted on Greek vessels and very detailed descriptions of Patroclus’ and Hector’s funerals in the Iliad.
In those occasions we had taken into account landscapes, natural or constructed, where religious or funeral ceremonies took place, acknowledging the ceremony and the area where it was celebrated as two indivisible elements.
Indeed this combination could be considered, especially in the case of burials of high ranked individuals, almost a performance, the “staging” of social and economic power. The deathscape, consisting of often still visible rock-hewn tombs, or of mounds built specifically for the dead, was a key part of this representation, as much as the scenic background is a key part of the drama.
On the basis of these premises I will analyze some necropolises in the Fiora valley (on the frontier between Tuscany and Lazio) where it is possible to identify the construction of a deathscape and to suggest the ceremonies that took place there.
In particular, I will examine some Copper Age necropolises with cave-like burial chambers dug into the rock, in use for more than a thousand years. The chambers were reopened for further burials or for rituals that involved the manipulation of bones, probably linked to the ancestors’ worship.
During the Bronze Age there are different types of landscapes and ceremonies: sometimes the deceased were simply buried in natural caves, which were placed in a specific area of the territory, far from the villages but at the same time shared between several of them. This occurrence suggests the existence of “processions” that carried the deceased from each settlement to the cave or, maybe in specific occasions, returned from different villages to the “territory of the dead” to honor them.
Almost contemporary are the necropolises with chamber tombs, whose dimensions are surprising for the time: in such cases the tombs’ majesty seemed to indicate that the funerary space was destined to hegemonic classes. The ceremonies concerned the burial of the deceased in the sepulchral chamber and, perhaps not at the same time, some rituals related to vessels deposition and ritual fragmentation in the long dromoi.
At the end of the Bronze Age, cremation rite spreads. In the site of Crostoletto di Lamone (Viterbo), a unique area throughout the territory under exam, the urns are laid within mounds which sometimes are contemporary to the incinerations. Sometimes on the other hand the mounds appear to be more ancient, as they contain inhumation burials. During this period the understanding of burial ceremonies is easier: we can use slightly later iconographical evidences, in particular the early scenes painted on Greek vessels and very detailed descriptions of Patroclus’ and Hector’s funerals in the Iliad.
This paper on the monumental tomb at Agios Milianos proposes an alternative function of the tomb as a cenotaph and its transformation into a deathscape, a place of memory and commemoration in the bay of Lindos during the Hellenistic... more
This paper on the monumental tomb at Agios Milianos proposes an alternative function of the tomb as a cenotaph and its transformation into a deathscape, a place of memory and commemoration in the bay of Lindos during the Hellenistic period.
Ως «ιερός» χώρος, τόπος ταφής σημαντικών προσωπικοτήτων ή υπαίθριο μουσείο, το νεκροταφείο της νεότερης εποχής διεκδικεί σήμερα με πολλαπλούς τρόπους το ενδιαφέρον κοινού και ειδικών. Οι διαφορετικές προτάσεις ανάδειξης θέτουν φυσικά εκ... more
Ως «ιερός» χώρος, τόπος ταφής σημαντικών προσωπικοτήτων ή υπαίθριο μουσείο, το νεκροταφείο της νεότερης εποχής διεκδικεί σήμερα με πολλαπλούς τρόπους το ενδιαφέρον κοινού και ειδικών. Οι διαφορετικές προτάσεις ανάδειξης θέτουν φυσικά εκ νέου και την αναγκαιότητα κατανόησης και ερμηνείας αυτού του-κατά κοινή αποδοχή πολυδιάστατου αλλά και αμφιλεγόμενου-τόπου. Στο πλαίσιο αυτό, η παρούσα ανακοίνωση διερευνά ειδικότερα την ιστορική σημασία της εισαγωγής, κατά τους νεότερους χρόνους, της γλυπτικής στον ταφικό χώρο. Εστιάζοντας σε παραδείγματα μνημείων από νεότερα νεκροταφεία της Θεσσαλίας, εξετάζεται ο ρόλος της γλυπτικής στη διαμόρφωση μίας νεωτερικής «φαντασμαγορικής» αισθητικής και διερευνώνται οι επιπτώσεις αυτής της ιδέας για τον (επανα)προσδιορισμό, κατά την υπό εξέταση περίοδο, όχι μόνο των αντιλήψεων για τη σχέση ζωής και θανάτου αλλά και εν τέλει των κοινωνικών σχέσεων ισχύος που χαρακτηρίζουν την νεότερη εποχή.
Στο πλαίσιο της συζήτησης της θάλασσας ως θανατοπεδίου, η παρούσα ανακοίνωση μελετά τη χρήση του νησιωτικού χώρου για τον μαζικό εκτοπισμό ενεργών ή δυνητικών πολιτικών αντιπάλων της κυβέρνησης κατά την περίοδο του ελληνικού εμφυλίου, και... more
Στο πλαίσιο της συζήτησης της θάλασσας ως θανατοπεδίου, η παρούσα ανακοίνωση μελετά τη χρήση του νησιωτικού χώρου για τον μαζικό εκτοπισμό ενεργών ή δυνητικών πολιτικών αντιπάλων της κυβέρνησης κατά την περίοδο του ελληνικού εμφυλίου, και ιδίως από το 1946 έως το 1953. Ο χώρος αυτός αναδεικνύεται σε θανατοπεδίο, όχι μόνο επειδή οι συνθήκες κράτησης στα στρατόπεδα που ιδρύθηκαν στα διάφορα νησιά του Αιγαίου συχνά επέφεραν άμεσα ή έμμεσα τον θάνατο. Το ενδιαφέρον στρέφεται στις προϋποθέσεις και επιπτώσεις της παραγωγής «γυμνής» (κατά Giorgio Agamben) ζωής-ζωής που τίθεται σε κατάσταση χωρικής και χρονικής αναστολής. Στο πλαίσιο αυτό, και εστιάζοντας στα στρατόπεδα γυναικών-και ειδικά σε αυτό στο νησί Παλαιό Τρίκερι-η ανακοίνωση παρακολουθεί τις πρακτικές αποκειμενοποίησης του ανθρώπινου σώματος, σε άμεση σχέση όμως, και συνάρτηση, με αυτές που επαναδιεκδίκησαν και αναδημιούργησαν το σώμα αυτό. Με άλλα λόγια, η ανάλυση συνυφαίνει την παραγωγή του Αιγαίου του Εμφυλίου ως θανατοπεδίου με δύο αλληλένδετες, αναπόφευκτα ατελείς και συχνά αμφίρροπες, διαδικασίες-τον ορισμό ενός τμήματος του πληθυσμού ως μιαρού, αποβλητέου Άλλου και την αναδημιουργία και επαναπροσδιορισμό του ανθρώπινου υποκειμένου. Βασικό εργαλείο της ανάλυσης συνιστά το φωτογραφικό υλικό που παρήχθη από τις ίδιες τις κρατούμενες στο Τρίκερι, ως προϊόν μίας πρακτικής που επέβαλε τις δικές της αντιφάσεις και αβεβαιότητες στο εκτοπισμένο σώμα, εδραιώνοντας νέες συνθήκες ορατότητας και μετασχηματίζοντας το ίδιο το σώμα αλλά και τον χώρο και χρόνο εκτοπισμού.
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