‘I can’t return to the village without my baby’

Carmen Rial
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Abstract

Based on the anthropological classification of death into ‘good deaths’, ‘beautiful deaths’ and ‘evil deaths’, and using the methodology of screen ethnography, this article focuses on mourning in Brazil during the COVID-19 pandemic, especially the extreme cases of deaths in Manaus and among the Yanomami people. The article ‘follows the virus’, from its first role in a death in the country, that of a domestic worker, to hurriedly dug mass graveyards. I consider how the treatment of bodies in the epidemiological context sheds light on the meanings of separation by death when mourning rituals are not performed according to prevailing cultural imperatives. Parallels are drawn with other moments of sudden deaths and the absence of bodies, as during the South American dictatorships, when many victims were declared ‘missing’. To conclude, the article focuses on new funerary rituals, such as Zoom funerals and online support groups, created to overcome the impossibility of mourning as had been practised in the pre-pandemic world.
“没有我的孩子我不能回村子”
基于人类学对死亡的“善死”、“美死”和“恶死”的分类,并使用屏幕人种学的方法,本文重点关注2019冠状病毒病大流行期间巴西的哀悼,特别是马瑙斯和亚诺马米人的极端死亡案例。这篇文章“追踪了这种病毒”,从它在该国一名家政工人的死亡中扮演的第一个角色,到匆忙挖掘大规模墓地。我认为,在流行病学背景下对尸体的处理如何揭示了在没有按照普遍的文化要求举行哀悼仪式的情况下死亡分离的意义。与此类似的还有其他突然死亡和没有尸体的时刻,比如在南美独裁统治期间,许多受害者被宣布为“失踪”。最后,本文重点介绍了新的葬礼仪式,如Zoom葬礼和在线支持小组,这些仪式是为了克服大流行前世界中不可能进行的哀悼而创建的。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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