Suchergebnisse

Building on the issue of genealogy of the history play I touched on in my previous article, this contribution examines how the characters in Christopher Marlowe's attempt at a proto-history play and of his preceding historical tragedies lead us both to the historical memory that a London Elizabethan theatregoer might have had, and to his imaginary polities where the plays were set — from the conventional Orient conquered by Tamburlaine, to England and France. The degree of detail and internal coherence of a polity could have had an impact of the traumatic effect of scenic violence. ; Продолжая начатую в предыдущей работе тему генеалогии английской хроники (history play), статья посвящена тому, как действия героев исторических пьес Марло и предшествовавших им трагедий на историческом материале связаны, с одной стороны, с исторической памятью, присущей лондонскому зрителю позднеелизаветинской эпохи, а с другой, с характеристиками воображаемых им политий, где происходит действие пьес — от условного «Востока», завоеванного Тамерланом, до Англии и Франции. Степень проработанности этой политии и связей внутри нее, вероятно, могла определять уровень «травматичности» показанного на сцене.

Apresada por un grupo de indios abenakis, el 15 de marzo de 1697, Hannah Dustan presenció el asesinato de su bebé a manos de sus captores y sufrió todo tipo de torturas físicas y psicológicas. Ante el temor a padecer mayores tormentos a su llegada al campamento al que eran conducidos, la mujer asesinó a sus captores y les arrancó las cabelleras. Considerada por muchos como "madre de la historia norteamericana", Dustan ha sido incluso tildada por otros de asesina de indios. Las múltiples versiones de su experiencia evidencian cómo los mitos nacionales femeninos y sus víctimas nativas se pusieron al servicio de una retórica política que justificó la colonización y el expansionismo norteamericanos y que promovió fórmulas patrióticas claramente basadas en la superioridad masculina y el supremacismo blanco que parecen haber resurgido durante la presidencia de Donald Trump. ; Abducted by a group of Abenaki Indians, on March 15, 1697, Hannah Dustan witnessed the murder of her baby at the hands of their captors and suffered all kinds of physical and psychological abuse. Fearing that they would suffer greater torments when arriving at the Indian camp, the woman murdered her abductors and scalped them. Considered by many as "mother of American history", Dustan has been regarded by others as an Indian killer. The multiple versions of her experience show how female national myths and their native victims were put at the service of a political rhetoric that justified American colonization and expansionism and promoted patriotic formulas clearly based on male superiority and white supremacism that seem to have resurfaced during Donald Trump's presidency.

El boom de la memoria dio paso a la construcción y proliferación de un patrimonio memorial que refleja material y simbólicamente la identidad de comunidades afectadas por la violencia. En el municipio de Trujillo, Colombia, después de la masacre perpetrada entre 1986-1994, se planteó, como medida de reparación, la construcción del Parque-Monumento; memorial democrático creado con la intención de tramitar el dolor, exigir justicia y verdad, dignificar y empoderar a las víctimas, e hilar los lazos sociales quebrantados por la violencia. Sin embargo, el lugar ha sido objeto de críticas e, incluso, ha sufrido varios atentados en los últimos años. ; The memory boom gave way to the construction and proliferation of a memorial heritage that materially and symbolically reflects the identity of the communities affected by violence. In Trujillo, Colombia, after the 1986-1994 massacre, the construction of the Parque-Monumento was proposed as a reparation measure; a democratic memorial, created with the intention of dealing with pain, demanding justice and truth, dignifying and empowering the victims, and spinning the social ties broken by violence. However, the place has been the target of criticism and has even suffered several attacks in recent years.

For centuries church bells have constituted an inherent element of religious and social life. Due to their artistic and pecuniary value, the bells have also been subjected to forced removal and/or pillage. This article discusses the role of church bells as vehicles of the collective memory and cultural identity of selected ethnic and religious communities in Europe which were deeply affected by the post-World War ii territorial arrangements: namely, the Italian, Slovenian and Croatian communities of Istria and Ukrainians re-settled from Poland. Against the background of these cases it explores the clashes within various layers of international law dealing with culture and cultural heritage: humanitarian law, state succession, protection of the integrity of cultural heritage sites, and human rights. Viewed through such a lens, some suggestions are offered on how to overcome these conflicts in order to enforce the cultural rights of communities and protect their right to enjoy their material and spiritual heritage.

The Muisca community of Suba, located in Bogota, Colombia, is a place-based community whose epistemology is rooted in what is now an urban environment. After enduring over five centuries of segregation, marginalization, displacement, and near cultural obliteration, the Muisca community has thrived to the present day and is currently undertaking the task of re-indigenization through the revitalization of their traditional knowledge and the process of ethnogenesis. The effects of urbanization on the Muisca have not only changed the physical spaces which they inhabit, but it has also disrupted the relational patterns between the community and their sacred places. This severing of the community from their sacred places has had the effect of further invisibilizing the Muisca's ethnic identity in the national social imaginary. As a form of resistance to their marginality, the Muisca are engaging in symbolic practices, in both public and private spaces, as a means of cultivating ideological resistance, memory revitalization, and generating new meanings of their collective identity. This article, based on an ethnographic case study, seeks to examine how the Muisca community is symbolically re-appropriating their sacred places in this urban context to mend the social fabric of the Muisca community. As such, this revitalization project represents an attempt to reconstruct a forgotten indigenous identity by rewriting the historical memory of a community that disappeared from the national discourse.

The dictatorship in Chile perpetrated massive human rights violations for 17 years, causing a rupture in social processes and engendering fear in the population. Data being gathered in an ongoing participatory action research study of the población (shantytown) La Pincoya show that while memory can be debilitating to most persons, it may empower others. Memories of the practices of the military regime continue to cause fear in some of the population, affecting community cohesion and participation in local organizations. This has led to the dismantling of social networks in the community, robbing members of their ability to be the protagonists of their own lives.

The article studies the features of reflection of a traumatic event in the collective memory of ethnocultural communities on the example of the consequences of the Bolshevik policy of decossackization. The conceptual foundations of the study are psychoanalytic and sociocultural approaches to the study of historical trauma as a social phenomenon, united by the collective memory of negative experiences as a source of trauma. The research is based on the materials of online communities dedicated to history, culture and revival of the Cossacks. The first stage of the study is devoted to the main elements of the traumatic narrative of decossackization (based on the model of J. Alexander). At the second stage of the study, the author, using a qualitative non-directional content analysis, names the main aspects of traumatic transformation of a collective identity of the ethno-cultural community. Society functions based on a rigid concept of the world with categorical value judgments, built on a highly conflict-prone "friend or foe" scheme. The traumatic event turns into an independent factor in the formation of a new collective identity to replace the lost one and mediates the creation of interpretations of the historical past. This trend amplifies the separation of the traumatized ethno-cultural group from the community.

This essay, written in memory of Erik Olin Wright (1947–2019), explores Wright's shift from a decades-long effort to map class structures in industrial societies to a search for paths to a more egalitarian future, pointing to the key role of feminist theory in that shift.