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Under internal armed conflicts there is a group of social actors whose performing behaviors do not correspond to neither of the sides in conflict. These actors are neither civil population trapped at the middle of violence nor those compromised with any of the sides. It is state officials charged to accomplish administrative tasks, for example those assigned to education on disputed territories. This paper seeks to explore the notion of silent social actor in terms of its behavior and to draw the attention of the international community concerned about the silent actor on conflicts. This research is focused on a public university in Ayacucho, Peru, during the internal armed conflict (1980-2000) at the end of the last century. The research uses a methodology for studying memory of witnesses of this period and the reflexivity approach in Anthropology. This work proposes using the category of silent social actor characterized by the exercise of a restricted agency but subject to constant pressure from the contenders faced in the conflict. [ABSTRACT FROM AUTHOR]

This paper analyzes the social representations of September 11, 1973, the date of the coup in Chile, of a sample of 1053 boys, girls and adolescents from Valparaíso. Participants ranged in age between 11 and 18 (M=14.83; 5D=1.89). The Participatory Diagnostic Questionnaire in Childhood and Adolescence was used. The data were analyzed in two phases; first dictionaries were constructed, and then analyses of hierarchical clusters, multidimensional scaling and multiple correspondences were performed. Almost half of the participants failed to associate concepts with the date or associated concepts to other historical events. For those who did relate the concepts, they discuss negative consequences at a social and personal level, such as human rights violations, death, suffering and political violence. This is combined with the belief of a foundational violence that would have made social progress possible. [ABSTRACT FROM AUTHOR]

This paper will analyze Paul Ricoeur's Neo-Kantian proposal to articulate memory and history. The first step is to consider the concept of representation as a way to make both means of referring to the past comparable. In the next step, these two types of representations are articulated by leading back to Heidegger's temporal ontology. Amongst other consequences of this foundation, it follows that the possibilities of past agents can be reinterpreted in the present. This situation legitimizes the impossibility of setting fixed rules for the articulation between memory and history. Finally, this paper will discuss whether the philosopher does, or does not, commit a fallacy of composition, since his description is based on a specific form of history, while his prescriptions seem to have a general reach. [ABSTRACT FROM AUTHOR]

This paper explores the different way on which the internal armed conflict still affects the Peruvian universities; now, through a process of symbolic violence from many spheres like the family or the mass media. In this context, the students build new forms of political participation; the university as a space of political debate and action is seriously affected by the fear of its students to be marked by the stigma of the violence; moreover, all this is amplified by the destruction of the political system and the lack of interest on the regular ways of political participation among young students. Although, in our research we have found that university students participate in different spheres of the public life that, without being planned, creates new ways of political participation: the case of the colectivos. We conclude that between the stigma --and the supposed presence of Movadef in the universities--, and the lack of institutional ways to channel their demands, the students are building a new form of political action that will be fully shaped in the future when they achieve to structure their movement and colectivos. [ABSTRACT FROM AUTHOR]

Although the Peruvian Agrarian Reform has been a mayor event for the peasant communities of Peru, especially in the Andes, it is barely evoked. It is the case of the community of Llanchu, located in the region of Cusco y in the Province of Calca, even if it has born thanks to the reform. In this paper we will analyse the way people refers to the agrarian reform. We will show that discourses about the past are socially controlled as any other kind of speech in that society. We will also discuss the way this past is engraved in the society and its territory. The ancient categories former to the reform are then still in use today even if they are expressed in new words. We will finally discuss the fact that the forgetfulness of the reform makes this community appear like a long-date one. The main question raised here is "what is supposed to be a peasant community today in the Peruvian Andes? "Is that so important to show a social unity and a historical continuity? This point is especially crucial today, as those populations entered in a process of ethnicization. [ABSTRACT FROM AUTHOR]

This paper offers and analyses a selection of pictures -with special emphasis on those representing urban scenes- from the photographic collection of TAFOS' Social Photography Workshop. Its main purpose is to highlight some important issues in contemporary discussion about anthropology in general and visual anthropology in particular: (1) theoretical and methodological issues and aspects associated with the experience developed by TAFOS in the field of visual anthropology, and (2) the role that these pictures may have in the construction of Lima's collective memory. [ABSTRACT FROM AUTHOR]

"History, forgetfulness and remembrance in Hegel and Nietzsche". Albeit the evident distance between Hegel's and Nietzsch's philosophical projects, there is a shared terrain from which both authors respond to the excesses of modern illustration, which reacted against history and tradition, in the name of a subjective conscious understood as the unconditioned nucleus of reality. This paper wants to contribute to show how close to each other are this so called antagonists, showing that in their doctrines there is an intuition about the fundamental temporality that lies in human existence and experience. From this common point of view, articulated in both cases with the notions of "remembrance" and "forgetfulness", it is the purpose to generate a living dialogue, however full of tensions, between Hegel and Nietzsche, as critics of Modernity. [ABSTRACT FROM AUTHOR]

Despite the evident distance between Hegel’s and Nietzsche’s philosophical projects, there is a shared terrain from which both authors respond to the excesses of Enlightened modernity, which reacted against history and tradition in the name of a subjective consciousness perceived as the unconditioned nucleus of reality. This paper wants to show how close these alleged antagonists are when it comes to sharing an intuition about the fundamental temporality which underlies existence and human experience. From this common vantage, which is, in both cases, hinged on the notions of “remem-brance” and “forgetfulness”, we strive to generate a vivid –if strained– exchange between Hegel and Nietzsche as critics of modernity.