The Fundamental Rights Agency and Civil Society: Reminding the Gardeners of their Plants' Roots. EDAP 02/2012, 2012

The European Union Agency for Fundamental Rights (FRA), the EU body responsible for advising EU institutions on fundamental rights, is equipped with a Fundamental Rights Platform (FRP) to ensure an on-going and structured exchange of information and feedback between the FRA and Civil Society. When the FRA was founded in 2007, there was little pre-existing knowledge on how to design such a Platform; hence, the development of the relationship between the FRA and Civil Society over the first five years proved an interesting experiment. Although the Platform was never intended as a mechanism of democratic co-decision making, it is far more than a loose marketplace where Civil Society actors across the spectrum of fundamental rights themes gather. The Platform offers channels of consultation and exchange not only among the participants but also with the FRA. It allows for cross-pollination, ensuring informed grassroots input into FRA work and FRA expertise flow to Civil Society actors. This synergetic relationship builds upon both the self-organising forces of Civil Society and the terms of references of the FRP as defined by the FRA. The Platform allows to find a certain unity in the remarkable diversity of fundamental rights voices. To what degree, however, the Platform’s dynamics allow the transformation of sometimes ‘compartmentalised’ single human rights discussions into wider trans-sectoral and transnational debates within the Human Rights Community depends on the motivation and the interest(s) of the different Civil Society players.

Cuidando a los muertos: las mujeres medievales en las pampa fúnebres familiares (Taking care to the Dead: the medieval women in the family funeral Pompas )

Previous studies of burial practice in the later medieval period have concluded that mortuary custom was regulated strictly by male religious authorities, resulting in a uniformity of practice that held little potential for the expression of personal identity or family relationships. This paper challenges previous approaches through a close study of the material culture of the medieval grave. Archaeological and pictorial sources combine to suggest that women were responsible for the preparation of the body for burial. This reassessment of medieval burial yields new evidence for female undertaking as an extension of the social role of mothering.

Magic for the dead? The archaeology of magic in later medieval burials

THIS PAPER EXAMINES patterns in the placement of apotropaic objects and materials in high- to late-medieval burials in Britain (11th to 15th centuries). It develops an interdisciplinary classification to identify: (1) healing charms and protective amulets; (2) objects perceived to have occult natural power; (3) 'antique' items that were treated as possessing occult power; and (4) rare practices that may have been associated with the demonic magic of divination or sorcery. Making comparisons with amulets deposited in conversion-period graves of the 7th to 9th centuries it is argued that the placement of amulets with the dead was strategic to Christian belief, intended to transform or protect the corpse. The conclusion is that material traces of magic in later medieval graves have a connection to folk magic, performed by women in the care of their families, and drawing on knowledge of earlier traditions. This popular magic was integrated with Christian concerns and tolerated by local clergy, and was perhaps meant to heal or reconstitute the corpse, to ensure its reanimation on judgement day, and to protect the vulnerable dead on their journey through purgatory.