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Jacob Copeman

This article considers the significance of the incorporation

of blood donation as a widespread feature of commemorative political

rituals in India. It places the rituals in the context of the current

campaign in India to replace paid with non-remunerated donation,

and explains how this campaign has led to the circulation of a store

of ethical capital that the ritual organizers endeavor—through these

blood-shedding commemorations—to capture for political ends. It is

argued that there is nothing purely political about memorial blood

donation—that its performance relies upon certain established religious

themes in order to achieve political efficacy, and that this

works both ways. The article highlights the role of blood donation

in facilitating bodily transactions across and between different temporal

locations, and finishes with a case study that demonstrates the

risk involved in these rituals of remembrance.

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Jacob Copeman

This article explores emerging ascetic orientations toward utility and death in India. It chronicles the activities of an innovative organization that campaigns for cadaver donations for the purposes of organ retrieval and dissection by trainee doctors. This would entail dispensing with cremation, a mode of cadaver disposal newly characterized as wasteful. In order to counter 'cremation-lack', the asceticism of cadaver donation is accentuated by the organization. The group thereby reinterprets classical Hinduism according to the demands of 'medical rationality'. This produces a novel 'donation theology' and additionally serves to demonstrate the 'asceticism' by which all voluntary donors of body material are obliged to abide.

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Jacob Copeman

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Jacob Copeman and Johannes Quack

Atheists are not the only people who donate their bodies, yet the practice is strikingly prevalent in a variety of atheist circles. We concentrate here on the Indian case, exploring body donation as a key instance of the material culture of atheism. Recent efforts to reinvigorate study of the material culture of religion are to be welcomed, but they should be extended to non-religion in order to address the irony that sees scholars representing materialism as an abstract doctrine and, hence, as immaterial. Body donation holds value for Indian atheists as a bridge between 'positive' and 'negative' modes of atheist thought and action. It also provides a ready-made solution for atheist activists keen to circumvent the cadaver-centered death rituals they find so redundant.