Suchergebnisse

This article explores the largely ignored phenomenon of Catholic memorialisation of the Great War in Scotland. Running parallel to the wider process of memorialisation that took place across Scotland both during and after the war, it argues that Catholics used the signs and symbols familiar to their religion to not only remember their dead but also to highlight the disproportionate contribution their community had made to the war effort. In doing so, Catholics sought to demonstrate that they were very much a part of Scottish and wider British society and not, as often argued, locked in a 'ghetto', unwilling to engage with wider society. Catholics, indeed, saw themselves as the 'defenders' of the nation fighting for the 'highest ideals of justice and freedom'. To be Catholic was, indeed, to be proudly and loyally Scottish and British, loyal to pope and church as well as to king and country.

The display of human remains is a controversial issue in many contemporary societies, with many museums globally removing them from display. However, their place in genocide memorials is also contested. Objections towards the display of remains are based strongly in the social sciences and humanities, predicated on assumptions made regarding the relationship between respect, identification and personhood. As remains are displayed scientifically and anonymously, it is often argued that the personhood of the remains is denied, thereby rendering the person 'within' the remains invisible. In this article I argue that the link between identification and personhood is, in some contexts, tenuous at best. Further, in the context of Cambodia, I suggest that such analyses ignore the ways that local communities and Cambodians choose to interact with human remains in their memorials. In such contexts, the display of the remains is central to restoring their personhood and dignity.

Only a few Yugoslav architects attended Post-war CIAMs, whose reception in Yugoslavia was rather lukewarm. This may perhaps suffice to question the role of Yugoslavia in the European and international architectural debate. However, to understand the importance acquired by memorials and monumental architecture in Yugoslavia, contrary to the Modernist orthodoxy, a series of historical events should come into focus. In Yugoslavia, architects internalized monuments as a specific design field, and monumentality as a quality to achieve. Along this line of thoughts, this paper ends by exploring the 1957 architectural design competition for the Jajinci Memorial in Belgrade, arguing that the architectural representation of state socialism, all but univocal, was actually defying stereotypes, and that the generation emerging in the decade 1950-1960 marked a true political, social and cultural watershed.

Only a few Yugoslav architects attended Post-War CIAMs, whose reception in Yugoslavia was rather lukewarm. This may perhaps suffice to question the role of Yugoslavia in the European and international architectural debate. However, to understand the importance acquired by memorials and monumental architecture in Yugoslavia, contrary to the Modernist orthodoxy, a series of historical events should come into focus. In Yugoslavia, architects internalized monuments as a specific design field, and monumentality as a quality to achieve. Along this line of thoughts, this paper ends by exploring the 1957 architectural design competition for the Jajinci Memorial in Belgrade, arguing that the architectural representation of state socialism, all but univocal, was actually defying stereotypes, and that the generation emerging in the decade 1950-1960 marked a true political, social and cultural watershed. ; info:eu-repo/semantics/publishedVersion

This article focuses on the representation of the Highland Clearances – one of the most painful and controversial themes in modern Scottish history – in Scottish museum spaces. It brings to light the social, economic and political implications of the interpretation of this period through a survey of twelve independent local museums and two national museums. It argues that the Clearances have become a crucially defining landmark at a local but also national level. Yet the way the Clearances are represented in narratives differs significantly, showing the extent to which the meaning ascribed to the clearing process and its consequences is socially and historically conditioned. Whilst the symbolic and emotional resonance of the period as a traumatic rupture prevails, it has also come to articulate a political vision intrinsically linked with land reform in a devolved Scotland, and a transnational identity owing much to the imaginary of the Scottish diaspora.

"Disappearance in conflict creates challenges of identity and meaning for the families of those whose fate remains unknown: women, for example, who do not know if they are wives or widows and desperately seek to construct positive meanings from their experience. This empirical study of the families of those disappeared during Nepal's Maoist insurgency focuses on processes of local memorialisation and post-conflict politics of memory in rural areas and on how and why victims seek certain forms of recognition and memorialisation, including their psychosocial motivations. The means of memorialisation chosen by families of the missing served to confirm in a highly social way that the disappeared are missing not dead, and sought to integrate stigmatised families into communities from which they had been alienated by violations. Memorialisation can strengthen the resilience of families of the missing; as a social process, it addresses both the emotional and the social impacts of disappearance. Remembering the disappeared in ways that can aid the well-being of the families left behind demands local approaches that are contextualised in the cultural and social worlds of impacted communities: this challenges memorialisation, and transitional justice processes more broadly, that emerge exclusively from institutional processes directed by elites." (author's abstract)

Disappearance in conflict creates challenges of identity and meaning for the families of those whose fate remains unknown: women, for example, who do not know if they are wives or widows and desperately seek to construct positive meanings from their experience. This empirical study of the families of those disappeared during Nepal's Maoist insurgency focuses on processes of local memorialisation and post-conflict politics of memory in rural areas and on how and why victims seek certain forms of recognition and memorialisation, including their psychosocial motivations. The means of memorialisation chosen by families of the missing served to confirm in a highly social way that the disappeared are missing not dead, and sought to integrate stigmatised families into communities from which they had been alienated by violations. Memorialisation can strengthen the resilience of families of the missing; as a social process, it addresses both the emotional and the social impacts of disappearance. Remembering the disappeared in ways that can aid the well-being of the families left behind demands local approaches that are contextualised in the cultural and social worlds of impacted communities: this challenges memorialisation, and transitional justice processes more broadly, that emerge exclusively from institutional processes directed by elites.

Disappearance in conflict creates challenges of identity and meaning for the families of those whose fate remains unknown: women, for example, who do not know if they are wives or widows and desperately seek to construct positive meanings from their experience. This empirical study of the families of those disappeared during Nepal's Maoist insurgency focuses on processes of local memorialisation and post-conflict politics of memory in rural areas and on how and why victims seek certain forms of recognition and memorialisation, including their psychosocial motivations. The means of memorialisation chosen by families of the missing served to confirm in a highly social way that the disappeared are missing not dead, and sought to integrate stigmatised families into communities from which they had been alienated by violations. Memorialisation can strengthen the resilience of families of the missing; as a social process, it addresses both the emotional and the social impacts of disappearance. Remembering the disappeared in ways that can aid the well-being of the families left behind demands local approaches that are contextualised in the cultural and social worlds of impacted communities: this challenges memorialisation, and transitional justice processes more broadly, that emerge exclusively from institutional processes directed by elites. Adapted from the source document.