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In this dissertation I examine representations of the events surrounding the disappearance and murder of women from Vancouver’s Downtown Eastside, in the interests of animating a sense of implication in these events among a wider public. To do so, I build on theoretical concepts developed in the work of Avery Gordon, Judith Butler, and Wendy Brown, namely the notions of hauntings, grievability, and inheritance. My approach to knowledge production builds upon Avery Gordon’s theorizing about the significance of hauntings in particular. Following Gordon, I argue that while the women disappeared from Vancouver are no longer physically “there” in the Downtown Eastside, they do indeed maintain what Gordon describes as a “seething presence” in Vancouver (and beyond), one that suggests matters of some urgency for contemporary social and political life, and so my research traces those presences as they have arisen through my engagement with a variety of cultural productions (including documentary film, photography, journalism, art, and poetry). Building on insights from each of the three theorists listed above, I argue that ethical encounters with the ghosts of the women who have been disappeared require rethinking conventional ways of understanding the relationships between self/other and past/present/future. Because the women disappeared from the Downtown Eastside are disproportionately Indigenous, I begin by investigating how histories of colonization, and in particular the frontier mythology so commonplace in western Canada, are implicated in these contemporary acts of violence. I argue that conventional understandings of space, temporality, and history are inadequate for understanding these events in all of their complexity. From there, I investigate how and why the women were initially cast, in a variety of representations, as living lives that many assumed could not be widely recognized through the framework of what Judith Butler has coined a “grievable life.” And finally, I ask after what kind of memorial practices might be most capable of hailing an “us” into relations of inheritance with the women who have been disappeared - such relations, I argue, are a necessary part of reckoning with our individual and collective implication in the disappearances of women from the Downtown Eastside. / English

Made available in DSpace on 2016-04-28T20:40:19Z (GMT). No. of bitstreams: 1 Rosana Teresinha DOrio.pdf: 1078158 bytes, checksum: 833931f2e26a3a189088442872f29437 (MD5) Previous issue date: 2010-06-28 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / The purpose of this thesis was to understand the role of rituals in grieving situations caused by disasters. Given the Attachment Theory and the subsequent contributions to this approach, increased by studies on the meaning of death and of rituals performed in the grieving process, we conducted a qualitative study of people who suffered losses in a crash: the aircraft crashed after takeoff hitting some houses, resulting in the death of all passengers and crew and one resident of the affected community. With this objective in mind we have researched as it was the grieving process, if they received some type of social support and how the mourning relatives are now days. Data was grouped into two blocks denominated 'risk factors' and 'protective factors', being the first sought to verify the reactions inherent in traumatic grief, the actions of brutalization of the dead and the living and the precariousness or lack of rites of passage. In the second section, we focus on mourner s reports on shares of kindness addressed to the dead, to themselves and whether or not rites of passage were performed. Remember that this study addresses a kind of mourning, which, though private, is also a part of public mourning, for it is aimed on losses caused by mass transport, and also for having achieved widespread media coverage. In this sense, we tried to observe how the grief was expressed in public space due to its revival as the 'New Public Mourning' and in private space, considering also what were the cultural influences within this perspective. Assuming that culture shapes us, we contextualize the data from the anthropological view of super modernity, characterized by figures of excess: time , the non-places and I . We made two important considerations: the first involves the principle of non-brutalization of the dead, which means respect in the treatment to the dead; the second, covers the principle of non-brutalization of the living, with regard to their welfare by defining for the latter, the word delicacy . In closing remarks, we emphasize that in cases of bereavement due losses from disaster situations, rituals can act as a protective factor for better preparation of the process of traumatic grief, and considering that in this type of death bereavement must occur in both the public and in private, we found that if manifested only in one of these two dimensions do not get to fill, nor confirm or acknowledge, both for the bereaved and to the community, the unique existence of what was lost. In this sense, is not optional, but necessary, its manifestation in both dimensions / A finalidade desta tese foi compreender o papel dos rituais no processo de luto originado por situações de catástrofes. Tendo em vista a Teoria do Apego e as contribuições posteriores dessa abordagem, acrescidas dos estudos sobre o significado da morte e dos rituais no processo de luto, realizamos uma pesquisa qualitativa com pessoas que tiveram perdas em um acidente aéreo: a aeronave, após a decolagem, chocou-se contra algumas residências, resultando no óbito de todos seus ocupantes e de um morador da comunidade atingida. Com esse objetivo, pesquisamos como se deu o processo do luto, se receberam algum tipo de suporte social e como os parentes enlutados se encontram na atualidade. Os dados foram agrupados em dois blocos denominados de fatores de risco e fatores de proteção, sendo que no primeiro buscamos verificar as reações inerentes ao luto traumático, as ações de brutalização dos mortos e dos vivos e a precariedade ou inexistência de rituais de passagem. No segundo bloco, focamos nos relatos dos enlutados sobre ações de delicadeza dirigidas aos mortos, a eles próprios e se houve a realização de rituais de passagem. Vale lembrar que este estudo aborda um tipo de luto, o qual, apesar de privado, é também um luto de âmbito público, por se tratar de perdas causadas por meio de transporte de massa, e, ainda, por ter obtido ampla cobertura da mídia. Neste sentido, procuramos observar como o luto se expressou no espaço público, devido ao seu reavivamento como Novo Luto Público, e no espaço privado, ponderando, ainda, quais foram as influências culturais dentro dessa perspectiva. Partindo do pressuposto de que a cultura nos molda, contextualizamos os dados a partir da visão antropológica de supermodernidade, caracterizada pelas figuras de excesso: o tempo , os não-lugares e o eu . Fizemos duas considerações importantes: a primeira envolve o princípio que nomeamos de não-brutalização dos mortos, que significa o respeito no tratamento aos mortos; a segunda abrange o princípio da não-brutalização dos vivos, no que diz respeito ao seu bem estar, definindo-se, para esta última, a palavra delicadeza . Nas considerações finais, destacamos que nos casos de enlutamento por perdas devidas às situações de catástrofes, os rituais podem atuar como um fator de proteção para a melhor elaboração do processo do luto traumático, e, considerando que neste tipo de morte eles devem ocorrer tanto na esfera pública quanto na privada, constatamos que, se manifestos apenas em uma dessas duas dimensões, não ganham sentido de suficiência, nem confirmam, nem reconhecem, tanto para o enlutado quanto para comunidade, a existência ímpar do que foi perdido. Neste sentido, não é opcional, mas necessária, sua manifestação em ambas as dimensões

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