Zivkovic, T.2014-10-262014-10-262014Body and Society, 2014; 20(1):111-1321357-034X1460-3632http://hdl.handle.net/2440/86643Tibetan understandings about the bodies of spiritual teachers or lamas challenge the idea of a singular and bounded form. Tibetan Buddhists believe that the presence of the lama does not depend on their skin-encapsulated temporal body, or a singular lifespan. After death, it is not uncommon for a lama to materialize in other appearances or to become incorporated into the bodies of others through devotees’ consumption of their bodily remains. In this article, I discuss how the European ingestion of the holy bodies of Tibetan lamas creates new possibilities for embodied intersubjectivity, and also how this practice repositions bodily substance in cannibal discourse.en© The Author(s) 2014Bodies; cannibalism; death; Tibetan BuddhismJournal article002013568010.1177/1357034X124622520003315504000052-s2.0-8489425483116018Zivkovic, T. [0000-0002-4990-4372]