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La entrada de Europa en la Contemporaneidad estuvo marcada por conflictos, tanto internacionales como internos. Las contradicciones causadas por la Modernidad fueron solventadas, más de una vez, en el campo de batalla. En el contexto del convulso siglo XIX español las guerras carlistas representaron la pugna entre aquellos que querían continuar implantando la revolución liberal burguesa, por un lado, y quienes defendían el mantenimiento de los privilegios heredados del Antiguo Régimen, por el otro lado. El conflicto vehiculó buena parte del siglo y estalló en guerra civil abierta en tres ocasiones. A la finalización de la última de ellas en 1876 le siguió una nueva lucha en esta ocasión por la apropiación del relato de las mismas. En este sentido, ambos bandos implementaron una agencia de conmemoración que buscaba crear una memoria propia sobre el conflicto. Para ello se emplearon diferentes recursos como publicaciones periódicas en prensa, obras bibliográficas de marcado sesgo político, cambios en la nomenclatura del callejero urbano o conmemoraciones anuales. No obstante, la erección de monumentos conmemorativos, por sus rasgos, objetivos y significación, adquirió una importancia capital como herramienta mnemónica en la creación y renovación de dichos relatos. Su materialización en un espacio público y compartido, junto a la instauración de un marcado ritual, hicieron de ellos verdaderos lugares de memoria. En este artículo se explora la intrahistoria de varios monumentos carlistas y liberales poniendo especial atención en sus características, rituales, momentos de construcción, evolución posterior y estado actual. De esta manera reconstruimos el proceso por el cual estos monumentos se convirtieron en lugares de memoria y lo que representaron para la sociedad del momento. De la misma forma, ponemos atención a su declive y estado actual para observar cómo y porqué fueron destruidos, resignificados y/o abandonados. Concluimos con una serie de reflexiones sobre memoria, patrimonio, monumentos y poderes estatales. Europe’s entry into the contemporary age was marked by conflict, both internal and international. The contradictions caused by modernity were solved, more than once, on the battlefield. In the conflictive context of 19th century Spain, Carlist wars represented a clash between those who wanted to continue introducing the changes produced by liberal, burgeois revolution, on the one hand, and those who defended the maintenance of the Ancient Regime privileges. The conflict was present along great part of the century and broke out into three civil wars. The end of the last one, in 1876, was followed by a new clash, in this case concerning the appropriation of the wars narrative itself. Both liberals and Carlists, implemented a commemorative agency intended to create their own memory about the conflict. In order to achieve their objectives, they applied to different resources such as periodical publications in the press, bibliographic works with a marked bias, changes in the nomenclature of the urban street map, and annual commemorations. However, the erection of commemorative monuments –due to their features, objectives and significance– acquired capital relevance as a mnemonic tool in the creation and renewal of said stories. Their materialization in a public and shared space, along with the establishment of defined rituals, turned them into genuine lieux de memoire. This paper explores the intra-history of a variety of both Carlist and liberal monuments. We focus on their characteristics, rituals, subsiquent construction moment evolution and present state. In this way, we reconstruct the way these places became lieux de memoire and what they have represented to the society of the moment. Likewise, we pay attention to their decline and current state to observe how and why they were destroyed, given new meaning and/or abandoned. We conclude with a series of reflexions on memory, heritage, monuments and state powers. Programa Predoctoral de Formación de Personal Investigador No Doctor del Gobierno Vasco.

Resumen. Objetivo/Contexto: Se busca mostrar cómo y con que fines políticos se elaboró una memoria transnacional del caudillo católico ecuatoriano Gabriel García Moreno mediante diálogos entre conservadores ecuatorianos y católicos en Francia y el Vaticano. Originalidad: Explora la construccion de una memoria transnacional de García Moreno y de su modelo de república católica y cómo esta memoria reforzaba identidades subnacionales, nacionales y transnacionales, en lugar de entender la memoria como un fenómeno exclusivamente nacional. Metodología: Se cruzan fuentes francesas y ecuatorianas y se utilizan categorías análiticas de los actuales estudios de la memoria. Conclusiones: El artículo permite develar que los diálogos entre diferentes actores configuraron una memoria transnacional de García Moreno y su modelo político, la cual reforzó múltiples identidades a distintas escalas. Abstract. Objective/Context: This article intends to show how and for what political purposes a transnational memory of the Ecuadorian Catholic leader Gabriel García Moreno was drawn up through dialogues between Ecuadorian and Catholic conservatives in France and the Vatican. Originality: It explores the construction of a transnational memory of García Moreno and his model of a Catholic Republic, and how this memory reinforced sub-national, national and transnational identities, instead of understanding memory as an exclusively national phenomenon. Methodology: French and Ecuadorian sources are compared, using analytical categories from current memory studies. Conclusions: The article reveals that a transnational memory of García Moreno and his political model took shape through the dialogue between various actors, in turn reinforcing multiple identities at different scales. Resumo. Objetivo/Contexto: Pretende-se mostrar como e com que finalidade política foi elaborada uma memória transnacional do caudilho católico equatoriano Gabriel García Moreno mediante diálogos entre conservadores equatorianos e católicos na França e no Vaticano. Originalidade: Explora a construção de uma memória transnacional de García Moreno e de seu modelo de república católica e como essa memória reforçava identidades subnacionais, nacionais e transnacionais, em lugar de entender a memória como um fenômeno exclusivamente nacional. Metodologia: São comparadas fontes francesas e equatorianas, e são utilizadas categorias análiticas dos atuais estudos da memória. Conclusões: Este artigo permite demonstrar que os diálogos entre diferentes atores configuraram uma memória transnacional de García Moreno e seu modelo político, a qual reforçou a multiplicidade de identidades.

Monografia jest próbą odpowiedzi na pytanie, jak radzimy sobie współcześnie z traumatyzującą nadmierną spuścizną po masowej przemocy - gdy okazuje się ona wykraczać poza określone i muzealizowane ramy "obozu"? Jaki status i znaczenie są przypisywane miejscom porzuconym i nieupamiętnianym? Czy zapomniane miejsca są istotnie - zapomniane, czy też są raczej miejscami tabu, które są efektem nierozwiązanych konfliktów społecznych i represjonowanych zbiorowych lęków? Jaki użytek (społeczny, symboliczny, religijny, ekonomiczny, polityczny czy etyczny) czyniony jest obecnie w Polsce i szerzej - w regionie z nieupamiętnionych miejsc ludobójstwa? Mimo wzmożonej uwagi wobec przeszłości i wagi nadawanej ostatnimi czasy praktykom upamiętniania w rzeczywistości mało wiemy o tym, jak działają, jaką mają sprawczość miejsca pomijane w procesach memorializacyjnych. Czy są to lokalizacje kontestowane czy raczej kontestujące (w sensie, jaki przynosi etymologia tego słowa: con-testare oznacza współ-świadczenie)? Jeśli faktycznie: biorą udział w szczególnej necrocommunitas świadczenia, to kto jest podmiotem działającym wraz z nimi? Analiza prezentowana w pracy rozwijana jest przy założeniu, że istnienie licznych (rozproszonych i nieupamiętnionych) miejsc masowej zagłady nie pozostaje neutralne dla współczesnych procesów wytwarzania tożsamości i kształtowania pamięci. Zrozumienie skutków nieustających interakcji z miejscami, w których topograficznie zapisała się przeszła przemoc, być może pomoże zrozumieć szczególny charakter pamiętania w kraju po konflikcie. The book focuses on the question of how post-violence societies cope with the overwhelmingly traumatizing legacy of mass violence when it transgresses the musealized territory of "the camp" and established formats of "sites of memory". What status and meaning are ascribed to abandoned and unremembered places? Are forgotten places indeed forgotten, or are they taboo places resulting from unresolved social conflicts and repressed collective fears? What use do we make of the uncommemorated places of past violence in modern-day Poland and in the region of Central-Eastern Europe? Are the sites inactive, repressed, contested? Or are they contesting (since con-testare in Latin means co-witnessing) memorial status-quos and endangering hard-achieved mnemonical security within post-violence communities still grappling with past traumas? The key assumption of the presented volume is that the existence of numerous - dispersed and uncommemorated - places of mass killings - does not remain neutral for contemporary memory cultures, communal identities and local memorial transactions. Understanding the effects of continuous interactions with uncommemorated places ridden by past violence may facilitate a better and more nuanced understanding of the particular character of remembrance in post-conflict countries.

Little attention has been paid to the Christian churches in memory studies in southern Africa. Using new and existing research, the paper proposes a first approach to this new field of enquiry, with special reference to southern African Christianity. The churches embody their memories in liturgies, canonisations, monuments, commemorative events and name-giving practices. They utilise what French historian Pierre Nora calls lieux de mémoire (sites of memory). Commemorations reinforce identity, especially when identities are threatened by external forces, and they create social cohesion. By pointing at the past, they create meaning for the present. Churches, ecumenical bodies, religious movements and theological institutions articulate their memories in various ways. Memories can be lost and retrieved, contested or marginalised. When the context changes, in church as in society, memories which were oppositional at one point can become dominant or vice versa.

En 2001 fue inaugurado el Memorial a los detenidos-desaparecidos en el Cerro de Montevideo, Uruguay. Se trata de un lugar de memoria clave para entender la importancia y significatividad de los desaparecidos en el país. En ese sentido, cristaliza una representación sobre la dictadura, en cierto sentido una escritura de la historia cuyo sentido conmemorativo más relevante fue la condena del régimen cívico-militar en tanto «terrorismo de Estado». Este artículo analiza y rastrea los orígenes del Memorial, sus sentidos en tanto reparación simbólica y la confluencia de su significado tanto desde el Gobierno de la Intendencia de Montevideo como desde la Asociación de Familiares. In 2001, the Memorial to disappeared-detainees was inaugurated in the Cerro of Montevideo, Uruguay. It is a memory key place that lets us understand how important and significant the disappeared persons in Uruguay are. In this context, it crystallizes a representation of the dictatorship, a writing of history which most relevant commemorative meaning was the condemnation of the civilian-military system established as “State terrorism”. This paper analyzes and traces the origins of the Memorial, its meaning as symbolic reparation and the alignment of its significance to both the Government of the Municipality of Montevideo and the Familiares association. En 2001 était inauguré le Mémorial aux détenus-disparus sur le Cerro de Montevideo, en Uruguay. Il s’agit d’un lieu de mémoire clé pour comprendre l’importance et le caractère significatif de la figure des disparus dans la construction de la mémoire. En ce sens, il cristallise une représentation de la dictature et une écriture de l’histoire dont le sens commémoratif le plus important a été la condamnation du régime civil-militaire en tant que terrorisme d’État. Cet article retrace et analyse les origines du Mémorial, ses significations en tant que réparation symbolique et la confluence des sens que lui attribuent aussi bien le gouvernement municipal de Montevideo que l’association Familiares.

In my diploma thesis I describe the process, in which some episodes of the radio program Příběhy 20. století are made and with this example I explain, which factors can influence remembering in a medium of the public sphere and how "lieux de mémoire" occur in its broadcasting. I examine the recording of some of the narratives that can possibly be presented in the radio program, how the interviewers handle the interviewees and what motivation do they have to work in a project like this. I focus on how the stories are picked for the radio program, how are they edited, who takes part in the editing and how is it possible that they are in charge of it. My diploma thesis also includes a detailed description of the social position of Post Bellum organisation and its fundamental project Paměť národa, which are both closely connected to radio program Příběhy 20. století. In the conclusion of my thesis I deal with the fact, that this social position is one of the main elements in the process of memory making in public sphere medium, because it has an indirect impact on it. In my thesis I try to answer, what influence can the examined radio program (as part of institutionalized remembering and media communication) have on social memory.

This article addresses issues of local memory in Manuel Rivas’s novel Todo é silencio (2010) and takes as its starting point Pierre Nora’s twin notions of lieu de mémoire and milieu de mémoire. By focusing on a specific site portrayed in the novel —the escola de indianos, a building that once housed a progressive school— we analyze the ways in which the author deploys the building not merely as a setting, but also as aestheticization of the interstices between history, memory, and forgetting., Este artigo examina cuestións de memoria local na novela Todo é silencio (2010) de Manuel Rivas, tomando coma punto de partida as nocións parellas de lieu de mémoire e milieu de mémoire propostas por Pierre Nora. Centrámonos nun espazo concreto represen- tado na novela —a escola de indianos, un edificio que nun momento histórico determinado acolleu un modelo escolar progresista— para analizar os diferentes xeitos en que o autor fai uso dese espazo non só coma un escenario senón tamén coma unha estética das físgoas en- tre a historia, a memoria e o esquecemento.

C’est dans une tension exacerbée entre l’affichage d’une mémoire ouvrière et la transformation profonde du paysage urbain que se situe l’intérêt de ce cas d’étude. Villeurbanne permet de mettre en évidence les processus de filtrage des lieux de mémoire, entre marques-mémoires légitimées et traces-mémoires fragilisées. La récente ouverture du Rize, « centre mémoires, cultures, échanges » municipal, révèle les contradictions inhérentes à un découplage entre mise en valeur des mémoires et prise en compte des patrimoines architecturaux et urbains. It is in a heightened tension between the display of a working memory and the profound transformation of the urban landscape that lays the interest of this case study. Villeurbanne is an ancient industrial suburb of Lyon, where population growth and landscape transformation are very fast. Its study highlights the “filtering process” between legitimate mark-memories and fragile trace-memories in building memorial places.

A partir do final do século XVIII até o início da era das nacionalidades, a história dos museus está intimamente ligada à história dos edifícios patrimoniais. O apelo ao nacionalismo popular deu ênfase à formação de coleções capazes de retornar às origens coletivas da nova comunidade imaginária. O museu de história pretende, então, servir de oficina aos historiadores e de espelho de um mundo desaparecido que é necessário reivindicar e também encarnar de maneira convincente. As contradições desses objetivos e dessas abordagens tornaram-se evidentes durante o século XX, alimentando-se das interpretações opostas sobre o papel do museu como lugar de manipulação de patrimônios. L'histoire des musées est intimement liée à celle des constructions patrimoniales, à partir de la fin du XVIIIème siècle et du début de l'âge des nationalités. L'appel à des incarnations populaires du national conduit à mettre l'accent sur des collections capables de renvoyer aux origines collectives de la nouvelle communauté imaginaire. Le musée d'histoire entend alors servir d'atelier à l'historien et de miroir à un monde disparu dont il convient de se réclamer, et qu'on a besoin d'incarner de manière convaincante. Les contradictions des objectifs et des démarches sont devenues évidentes au cours du XXème siècle, nourrissant des lectures opposées du rôle du musée comme de la manipulation des patrimoines. From the end of the eighteenth century until the beginning of the age of nationalities, the history of museums is linked to the history of the patriotic constructions. The appeal to the popular nationalism emphasized the formation of collections able to return to the collective origins of the imagined community. The history museum is willing to serve as a workshop to the historians and as a mirror to a disappeared world that needs to be claimed and that needs to be embodied convincingly. The contradictions between these objectives and approaches became evident during the twentieth century, nurturing from the opposites interpretations of the role of the museum as a place of manipulation of patrimony.

Tentative de typologie et d'élucidation des "lieux de mémoire" des Cévennes: la montagne; le schiste; les arbres; le Désert huguenot; la culture politique; le Livre et les livres. Dialogue entre un photographe, Michel Verdier, et l'historien P. Cabanel.

This dissertation examines how Philippine (or Filipino) authors emphasise the need for articulating or “re/membering” cultural identity. The researcher mainly draws from the theory of Caribbean critic, Stuart Hall, who views cultural identity as an articulation which allows “the fragmented, decentred human agent” to be considered as one who is both “subject-ed” by power but/and one who is capable of acting against those powers (Grossberg 1996 [1986]: 157, emphasis mine). Applied to the Philippine context, this writer argues that, instead of viewing an apparent fragmented Filipino identity as a hindrance to “defining” cultural identity, she views the “damaged” (Fallows 1987) Filipino history as a the material itself which allows articulation of identity. Instead of reducing the cultural identity of a people to what-they-could-have-been-had-history-not-intervened, she puts forward a vision of identity which attempts to transfigure these “damages” through the efforts of coming-to-terms with history. While this point of view has already been shared by other critics (such as Feria 1991 or Dalisay 1998:145), the author’s contribution lies in presenting re/membering to describe a specific type of articulation which neither permits one to deny wounds of the past nor stagnate in them. Moreover, re/membering allows one to understand continuous re-articulations of “new” identities (due to current migration), while putting an “arbitrary closure” (Hall) to simplistic re-articulations which may only further the “lines of tendential forces” (such as black or brown skin bias) or hegemonic practices.Written as such (with a slash),“re/membering” encapsulates the following three-fold meaning: (1) a “re-membering”, to indicate “a putting together of the dismembered past to make sense of the trauma of the present” (Bhabha 1994:63); as (2) a “re-membering” or a re-integration into a group and; as (3) “remembering” which implies possessing “memory or … set [ting] off in search of a memory” (Ricoeur 2004:4). As a morphological unit, “re/membering” designates, the ways in which Filipino authors try to articulate cultural identity through the routes of colonisation, migration and dictatorship. The authors studied in this thesis include: Carlos Bulosan, Bienvenido Santos, N.V.M. Gonzalez, Nick Joaquin, Frank Sionil José, Ninotchka Rosca, Jessica Hagedorn, and Merlinda Bobis. Sixty-years separate Bulosan’s America is in the Heart (1943) from Hagedorn’s Dream Jungle (2003). Analysis of these works reveals how articulation is both difficult and hopeful. On the one hand, authors criticize the lack of efforts and seriousness towards articulation of cultural identity as re/membering (coming to terms with the past, fostering belonging and cultivating memory). Not only is re/membering challenged by double-consciousness (Du Bois 1994), dismemberment and forgetting, moreover, its necessity is likewise hard to recognize because of pain, trauma, phenomena of splitting, escapist attitudes and preferences for a “comfortable captivity”. On the other hand, re/membering can also be described as hopeful by the way authors themselves make use of literature to articulate identity through research, dialogue, time, reconciliation and re-creation. Although painstaking and difficult, re/membering is important and necessary because what is at stake is an articulated Philippine cultural identity. However, who would be prepared to make the effort?------Cette thèse démontre que, pour les auteurs philippins, l’articulation ou « re/membering » l'identité culturelle, est nécessaire. Le chercheur s'appuie principalement sur la théorie de Stuart Hall, qui perçoit l'identité culturelle comme une articulation qui permet de considérer l’homme assujetti capable aussi d'agir contre des pouvoirs (cf. Grossberg 1996 [1986]: 157). Appliquée au contexte philippin, cet auteur soutient que, au lieu de la visualisation d'une identité fragmentée apparente comme un obstacle à une « définition » de l'identité culturelle, elle regarde l’histoire philippine «abîmée» (Fallows 1987) comme le matériel même qui permet l'articulation d’identité. Au lieu de réduire l'identité culturelle d'un peuple à ce qu’ ils auraint pû être avant les interventions de l’histoire, elle met en avant une vision de l'identité qui cherche à transfigurer ces "dommages" par un travail d’acceptation avec l'histoire. Bien que ce point de vue a déjà été partagé par d'autres critiques (tels que Feria 1991 ou Dalisay 1998:145), la contribution de l'auteur réside dans la présentation de « re/membering » pour décrire un type d'articulation sans refouler les plaies du passé, mais sans stagner en elles non plus. De plus, « re/membering » permet de comprendre de futures articulations de « nouvelles » identités culturelles (en raison de la migration en cours), tout en mettant une «fermeture arbitraire» (Hall) aux ré-articulations simplistes qui ne font que promouvoir des “lines of tendential forces” (Hall) (tels que des préjugés sur la couleur brune ou noire de peau) ou des pratiques hégémoniques.Rédigé en tant que telle (avec /), « re/membering » comporte une triple signification: (1) une «re-membering », pour indiquer une mise ensemble d’un passé fragmenté pour donner un sens au traumatisme du présent (cf. Bhabha, 1994:63); (2) une «re-membering» ou une ré-intégration dans un groupe et finalement, comme (3)"remembering", qui suppose la possession de mémoire ou une recherche d'une mémoire »(Ricoeur 2004:4). Comme unité morphologique, « re/membering » désigne la manière dont les auteurs philippins tentent d'articuler l'identité culturelle à travers les routes de la colonisation, les migrations et la dictature. Les auteurs inclus dans cette thèse sont: Carlos Bulosan, Bienvenido Santos, NVM Gonzalez, Nick Joaquin, Frank Sionil José, Ninotchka Rosca, Jessica Hagedorn, et Merlinda Bobis. Soixante ans séparent America is in the Heart (1943) du Bulosan et le Dream Jungle (2003) du Hagedorn. L'analyse de ces œuvres révèle la façon dont l'articulation est à la fois difficile et pleine d'espoir. D'une part, les auteurs critiquent le manque d'efforts envers l'articulation en tant que « re/membering » (confrontation avec le passé, reconnaissance de l'appartenance et cultivation de la mémoire). Non seulement est « re/membering » heurté par le double conscience (Du Bois 1994), le démembrement et l'oubli, en outre, sa nécessité est également difficile à reconnaître en raison de la douleur, les traumatismes, les phénomènes de scission, les attitudes et les préférences d'évasion pour une captivité "confortable" .En même temps, « re/membering » peut également être décrit comme plein d'espoir par la façon dont les auteurs eux-mêmes utilisent la littérature pour articuler l'identité à travers la recherche, le dialogue, la durée, la réconciliation et la re-création. Bien que laborieux et difficile, « re/membering » est important et nécessaire car ce qui est en jeu, c'est une identité culturelle articulée des Philippines. Mais qui serait prêt à l'effort?, Doctorat en Langues et lettres, info:eu-repo/semantics/nonPublished

For some time now in the humanities there has been a pronounced interest in the way history and memory are intertwined. Sherman Alexie's, and by extension contemporary US ethnic fiction offers surprising and productive, even though fictional and constructed, ways to reconsider this relationship. In terms of some concepts and procedures borrowed from the studies of trauma, the analysis will go to show how trauma incites memory, how this memory in turn is activated in specific, historically contingent lieux de mémoire (P. Nora) essential for Native American culture in the States, and, furthermore, how they occasion the production of ethnic history as an integral part of the national historical narrative. The reading will principally encompass Sherman Alexie's most recent novel "Flight" (2007).