compare and contrast how former political prisoners and survivors of state-
sponsored violence in Burma, Indonesia, and Cambodia utilize both ultramundane and
extraordinary practices in the form of rituals; annual commemorations; bodily
adornment and dress; work schedules; routines; comportment; habitus; prayer; food;
chanting; and other “techniques of the self” in order to overcome stress and negative
affect. What are the processes and mechanisms through which these techniques might
serve a palliative function and increase their sense of ontological security?
