Suchergebnisse

This weekend marked the 25th anniversary of the massacre of Srebrenica. Beginning on July 11, 1995, over 8,000 Bosnian Muslim men and boys were executed by Bosnian Serb military forces in the United Nations "safe haven" of Srebrenica. It was the largest mass murder and the only act of genocide in Europe since World War II.

Amritsar (1919). Kent State (1970). Sharpeville (1960). So- weto (1976). Tiananmen Square (1989). The list of massa- cres of peaceful protesters by their own governing forces is lengthy and would obliterate the word limit of this issue if all could possibly be named. But when citizens are again kil- led by authorities, Peterloo is often invoked and remembered. That massacre, in Manchester on 16 August 1819, saw fteen people mortally wounded on the day and over 650 injured. What started out as a peaceful gathering with a carnival atmosphe- re, ended up becoming, as Robert Poole states, "the bloodiest political event of the nineteenth century on English soil."

"Fall 2013" ; "MU's John F. Kennedy biographer reflects on the cultural legacy of the stylized politician." ; Story by Erik Potter ; Photos from the National Archives

I am honored to pay tribute to Daniel Boone Schirmer. Others already mentioned Boone's important role during the Martial Law period, especially his critique of US policies in support of the Marcos dictatorship and the role of U.S. military bases. I will use this occasion to share some personal stories about Boone for those who did not know him personally.

[Personal narrative of an active approach to confronting public attitudes about Native American stereotypes inherent in college athletic team names.]

2019 marks the centennial of the Bauhaus and of the first German democratic republic, both famously established in the same rather provincial city. The considerable nostalgia for the cultural products of the Weimar Republic, for which the Bauhaus has come to stand, has rightly never been matched by a desire to return to Germany's tragically ineffective attempt between 1919 and 1933 to establish a stable middle ground between imperialism and communism. Because their coolly machined abstraction has so often since seemed universal, the Bauhaus building in Dessau and the most celebrated products created in the school's workshops in the course of its final decade obscure the degree to which these exciting experiments were inextricably intertwined with political conditions that were and remain literally terrifying. What now appears as reassuringly classic modernism was originally indivisible from the same instability captured by the artists Max Beckmann, Otto Dix George Grosz, and the opportunities opened up briefly for the architect Erich Mendelsohn. Their metropolitan art and architecture otherwise kept them at a considerable remove from the Bauhaus, at least until the school was briefly based in Berlin before finally closing months after the Nazis came to power.

Appomattox became ever more elevated in our national imagination not because it resolved what would follow but because everyone could see in it what they wanted. The white South envisioned nothing like the Reconstruction that would follow and thought that their quiet and peaceful surrender here meant that nothing more would happen. They saw Appomattox as the end, as resolution, not as the beginning of a more profound revolution in American life, a revolution in which formerly enslaved men would vote as well as fight, a revolution in which the North would call the shots in American politics and public life for generations to follow.

Since I have returned from a sabbatical year in Israel, many friends have asked me whether I had a "good experience." I do not know how to answer them. It is hard to find adjectives to describe my year. I usually respond by replacing "good" with "full," or "intense," or "tumultuous." This fall on the eve of the Jewish new year (rash hashana), commentators in Israel itself were hard pressed to interpret the past year and to find the right adjectives. Early in my stay Prime Minister Yitzhak Rabin was assassinated, and later the war in Lebanon flared up. I and my family were living on the Christian moshav, Nes Ammim, in Western Galilee about fifteen kilometers from the Lebanese border between Akko and Nahariya. My son now knows what a Cobra attack helicopter looks like and that an F-16 fighter-jet can outmaneuver anything in the sky. He has seen them perform overhead on their retaliatory raids in Lebanon.

Bibliography: p. 178-192. ; This dissertation uses the historical figure of Joao Albasini to explore some historiographical issues related to how people commemorate their past. Joao Albasini was a Portuguese trader who operated through the port of Delagoa Bay for a large part of the 19th Century. He was based in Portuguese East Africa in the1830's and early 1840's, and moved into what would become the Transvaal in the late 1840's, becoming a powerful political force in the region. This thesis looks at the strikingly different ways in which Albasini has been remembered by different individuals and groups. Part 1 deals with his South African family's memories of him, focusing in particular on the portrayal of Albasini in a celebration held in 1988 to commemorate the centenary of his death. This is compared with fragments of earlier family memories, in particular, with the testimony of his second daughter recorded in newspaper articles, letters and notes. This comparison is used to argue that the memories of Albasini are being shaped both by a changing social context, and by the influence of different literary genres. Part 2 looks at a doctoral thesis on Albasini written by J.B. de Vaal in the 1940's. This is placed in the context of a tradition of professional Afrikaner academic writing, which combined the conventions and claims of Rankean scientific history with the concerns of an Afrikaner Volksgeskiedenis, and which became powerful in a number of South African Universities in the early decades of this century. The text of de Vaal's thesis is examined in detail with a view to focusing on the extent to which it was shaped by this tradition. Part 3 looks at a group of oral histories collected from the former Gazankulu Homeland between 1979 and 1991, and focuses on the way in which a memory of Albasini has been used in the construction of the idea of a Tsonga/Shangaan ethnic group. One oral tradition is examined in detail, and used to argue for an approach to oral history that attempts to focus on the structure and commentary of oral history, instead of simply using it as a source of empirical fact.

A Montana Public Radio Commentary from Evan Barrett. Published newspaper columns written by Evan Barrett on this topic, which vary somewhat in content from this commentary, appeared in the following publications: Havre Daily News, February 27, 2013 Ravalli Republic, February 28, 2013 Bozeman Daily Chronicle, March 4, 2013 Helena Independent Record, March 4, 2013 Montana Standard, March 13, 2013 Missoulian, March 22, 2013

The author reviews Donald W. Shriver's Honest Patriots: Loving a Country Enough to Remember Its Misdeeds (New York: Oxford University Press, 2005).The title and subtitle of this book may mislead, for it is not primarily a study of the meaning of patriotism, but rather a kind of commentary, and often a very personal one, of the way three countries have remembered, or failed to remember, past "misdeeds." As the three countries include the United States and South Africa, a review in these pages seems appropriate. Though the bulk of this book is concerned with the United States, Shriver begins with a chapter on Germany, followed by a chapter on South Africa. Though his book is addressed to "we Americans," it has significance beyond the United States. Shriver shares the angst of American liberals about the rise of antiAmericanism and the way the image of the country has, in the era of "the war against terror" and the Iraq war, taken a beating. Many of the issues the book raises are as relevant for South Africa as for either of the two other countries it concerns. As we shall see, Shriver believes there are lessons for the United States to learn from Germany and South Africa (e.g., 125). While the "misdeeds" of his subtitle include the most appalling atrocities imaginable, the spirit of his book is, he insists, "celebratory: how some of us…recover facts and images of painful historical pasts for the sake of honouring those who suffered them and for committing our societies to 'never again'" (209).

Grounds for Remembering contains the transcribed proceedings of a symposium on mourning, memory and the meaning of monuments in the modern period. The symposium was organized by the Townsend Center to celebrate the residency of architect and sculptor Maya Lin on the Berkeley campus, and to engage Ms. Lin, as well as faculty from Architecture, History, and English, in a consideration of how human communities seek through built form both to compensate for loss and to understand their history. Maya Lin, designer of the Vietnam Veterans Memorial and the Civil Rights Memorial, draws on her own experience, particularly her work in designing the Vietnam Veterans Memorial, in discussing the artistic and technical issues of building a major national monument. She describes the context within which she originally created the design and the political issues that surrounded her involvement in its construction. Historian Thomas Laqueur looks to predecessors of the Vietnam Memorial and illustrates the important function of naming each fallen soldier in the memorials that line the WWI battlefront: Thiepval, Menin Gate, Aubervilles, and many more. His contribution also stresses the importance of the political battles that typically surrounded the construction and design of such memorials. Andrew Barshay, historian of modern Japan, discusses the Yasukune Shrine in Japan, a site where heroes fallen in battle are enshrined and made a part of state worship. Barshay considers Yasukune along with the more recent monuments at Hiroshima and Nagasaki in order to illustrate the highly political and unstable nature of public spaces dedicated to patriotic mourning. Renaissance scholar Stephen Greenblatt speaks to the issue of monumentality in Anglo-European culture in the modern period. He contends that our suspicion of monuments is constantly at odds with our desire to see some sign that we are not alone in the world or history. His discussion ranges from the master architects of Milton's Paradise Lost to the simplest of monuments. Architect Stanley Saitowitz, most recently designer of the New England Holocaust Memorial in Boston, Massachusetts, discusses the inspiration and design of this monument as well as some of his public installations in Manhattan and San Francisco. He considers more generally the role of public architecture and its potential for creating new urban spaces that can provide continuity and community in the modern city.

This article is a tribute to Dr. Sandra Stokes who passed away in 2012. Dr. Stokes was one of Wisconsin's leading literacy and teacher preparation educators. She was also a passionate advocate for the less fortunate among us. This tribute also documents in part some of the political influences on college and university education departments in Wisconsin and elsewhere in the wake of No Child Left Behind reform efforts roughly covering the years 1995-2010. It also suggests ways in which educators might honor the legacy and continue the work of Dr. Stokes in both their personal and professional lives.

This thesis – written in co-authorship with Tanzanian activist Mnyaka Sururu Mboro – examines different cases of repatriation of ancestral remains to African countries and communities through the prism of postcolonial memory studies. It follows the theft and displacement of prominent ancestors from East and Southern Africa (Sarah Baartman, Dawid Stuurman, Mtwa Mkwawa, Songea Mbano, King Hintsa and the victims of the Ovaherero and Nama genocides) and argues that efforts made for the repatriation of their remains have contributed to a transnational remembrance of colonial violence. Drawing from cultural studies theories such as "multidirectional memory", "rehumanisation" and "necropolitics", the thesis argues for a new conceptualisation or "re-membrance" in repatriation, through processes of reunion, empowerment, story-telling and belonging. Besides, the afterlives of the dead ancestors, who stand at the centre of political debates on justice and reparations, remind of their past struggles against colonial oppression. They are therefore "memento vita", fostering counter-discourses that recognize them as people and stories. This manuscript is accompanied by a "(web)site of memory" where some of the research findings are made available to a wider audience. This blog also hosts important sound material which appears in the thesis as interventions by external contributors. Through QR codes, both the written and the digital version are linked with each other to problematize the idea of a written monograph and bring a polyphonic perspective to those diverse, yet connected, histories. ; Diese Studie untersucht Erinnerungskulturen während und nach der Rückführung menschlicher Überreste zu afrikanischen Gemeinschaften und Ländern. An der Schnittstelle von memory studies, postkolonialer Ethnographie und kritischer Museumsforschung zeigt diese Arbeit, wie die Rückführung von Überresten ehemaliger Widerstandskämpfer*innen und namenloser Vorfahren in ihre Gesellschaften gegen das Fortbestehen kolonialer Ungerechtigkeit angeht. In diesen Prozessen – von Rückgabeforderungen bis nach der Wiederbestattung der Überreste – intervenieren Nachfahren von Opfern, community leaders, Künstler*innen und Medien. Sie ermöglichen dadurch eine transnationale Auseinandersetzung mit der Geschichte der antikolonialen Bewegungen und der Rassenanthropologie. Durch Methoden der partizipativen Ethnographie zeigt die Arbeit auf, wie Überlieferung, Gedenkstätten, lokale Kulturprojekte, Theater, Film und Reportagen die Tatorte erneut aufgreifen und die zuvor von der Anthropologie objektifizierten Überreste "rehumanisieren" (Rassool), mit anderen Worten, ihnen ihre menschliche Würde zurückgeben. Doch auch die sog. "afterlives" der Opfer, deren Überreste so lange in Museen und Universitätssammlungen lagen, haben zu wichtigen Diskussionen über postkoloniale Gerechtigkeit, Museumsethik und transnationale Erinnerung geführt. Sollen sie in Gewahrsam einer staatlichen Institution oder an einem von den Nachkommen der Opfer gewählten Ort begraben werden? Was bedeuten diese zurückgeführten Vorfahren in dem gegenwärtigen Kampf um Anerkennung kolonialer Gewalt und Genozids, aber auch um Entschuldigung und Wiedergutmachung? Und wie sind diese Rückgabeprozesse (auch "Repatriierung" genannt) generell in Narrative der kolonialen Vergangenheit eingebettet, wie zu verstehen im Kontext ihrer körperlichen und diskursiven Gewalt? All diese Fragen werden hier in Fallstudien und von unterschiedlichen Perspektiven aufgegriffen: die Geschichte des Kopfs und des Zahns vom Mhehe antikolonialen Mtwa Mkwawa (Tansania); die Rückkehr von Sarah Baartman von Frankreich nach Südafrika; der Geist von Dawid Stuurman, der 2017 von Australien zurück nach Südafrika begleitet wurde; die verschiedene Repatriierungen von Ovaherero and Nama Ahnen von Deutschland nach Namibia zwischen 2011 und 2018; der Fall von Xhosa König Hintsa, dessen Kopf angeblich in Großbritannien verschleppt wurde; und die Abwesenheit vom Kopf des Ngoni Nduna Songea Mbano, der während des Majimaji Kriegs von den Deutschen ermordet wurde. Die Körper und Geister dieser Toten sind ein heterogener Korpus. Dennoch drehen sich alle Fallstudien dieser Arbeit um zwei entscheidende Fragen: Erstens, wer hat die Deutungshoheit über die Geschichte der kolonialen Gewalt? Welche Erinnerung der Totenbleibt? Zweitens, was sind angemessene Entschädigungen für Mord, Völkermord, koloniale Unterdrückung und Ausbeutung? Als Beitrag im Feld der memory studies argumentiert diese Arbeit für ein erweitertes Verständnis der "remembrance" (übersetzt als Erinnerung aber auch "Zusammenbringen der Körperteile"). In diesen materiellen und immateriellen Prozessen, wird wiedervereint, was durch jahrzehntelange physische und epistemische Gewalt gebrochen, beschädigt oder getrennt wurde: einerseits Knochen, Zähne und Körper, und andererseits Familien wieder zu vereinen, Subjektpositionen zu reparieren, Würde wiederherzustellen und Ansprüche auf Selbstbestimmung und Selbsterzählung zu erheben. Die Arbeit zeigt, dass bilaterale und transnationale politische und kulturelle Projekte die Geschichten der Toten "multidirektional" erzählen (Rothberg), nämlich in Beziehung zueinander. Sie untersucht auch, in welchen Kontexten die Vergangenheit nicht mehr als Last, sondern als Werkzeug zum Verständnis und zur Heilung der Wunden angesehen wird. Es sind Trittsteine für Wege der Versöhnung und mögliche Wiedergutmachung, die auf Trauer, Anerkennung und Sühne, aber auch Zusammenarbeit ausgerichtet sind. Dank Repatriierungen können Nachfahren und communities endlich eine Geschichte(n) erzählen, die auf mehr als nur Verlust und Abwesenheit aufbauen. Das Buch hat zwei Autoren und verschiedene Mitwirkende, die zusätzliche Perspektiven auf die Geschichten kolonialer Gewalt ermöglichen. Diese Polyphonie in der ethnographischen Arbeit bezieht sich auf Vincent Crapanzanos Technik der Juxtaposition und Alexander Weheliyes Argument für "fragmentarisches" Schreiben. Da lokale Akteur*innen zu dieser Wissensproduktion beigetragen haben, zielt die Arbeit auch darauf ab, sie sichtbar zu machen. Das Wissen, das diese ethnographische Forschung generiert hat, soll auch weiterhin verfügbar sein und an diejenigen zurückgegeben werden, die diese Forschung überhaupt erst ermöglicht haben. Deswegen führen eingebettete QR-Codes zu den Audioquellen der vielfältigen Interventionen von Nachfahren und Gemeinschaftsmitgliedern. Diese Quellen sind Teil einer größeren Website, ein digitales Gegenstück zu dem Manuskript. Über die Website werden Kontexte kolonialer Gewalt öffentlich zugänglich gemacht. In dieser digitalen Ausstellung ist das Sprachregister an ein nicht-akademisches Publikum angepasst. Darüber hinaus bietet die Website Übersetzungen einiger Forschungsergebnisse in relevante afrikanische Sprachen an.

Abstract Montana's Lee Metcalf was an extraordinary Montana leader with an unbelievable record of accomplishment fighting for the little people against the forces of economic and political power. The public memory is so short that this film will serve to help reacquaint Lee & Donna Metcalf to most of those who were around during their time. But it will also provide an opportunity for new generations to receive a perspective of an important leader from an important time. (Language from YouTube version of the film, written and provided by Executive Producer Evan Barrett) Lee Warren Metcalf (January 28, 1911 – January 12, 1978) was an American lawyer, judge, and politician. A member of the Democratic Party, he served as a U.S. Representative (1953–1961) and a U.S. Senator (1961–1978) from Montana. He was permanent acting President pro tempore of the Senate, the only person to hold that position, from 1963 until his death in 1978. U.S. House of Representatives During his tenure in the House, Metcalf served on the Education and Labor Committee (1953–1959), Interior and Insular Affairs Committee (1955–1959), Select Astronautics and Space Exploration Committee (1958), and Ways and Means Committee (1959–1960). He became known as one of Congress's "Young Turks" who promoted liberal domestic social legislation and reform of congressional procedures. He introduced legislation to provide health care to the elderly ten years before the creation of Medicare. He earned the nickname "Mr. Education" after sponsoring a comprehensive bill providing for federal aid to education. He also voted against legislation that would have raised grazing permits on federal lands, and led the opposition to a bill that would have swapped forested public lands for cutover private lands. He was elected chairman of the Democratic Study Group in 1959. U. S. Senate Regarded as "a pioneer of the conservation movement", Metcalf worked to protect the natural environment and regulate utilities. He helped pass the Wilderness Act of 1964, and supported ...