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Warfare, politics and religion after the Habsburg Empire in the Julian March, 1930s– 1970s
Gaetano Dato

momentous historical events. Institutions and political movements, in these examples, intervened heavily in the treatment of the corpses and ascribed various symbolic meanings to them. However, the foibe victims of 1943 could not escape collaborationist propaganda, in a climate where not only the enemy, but also the victims were generally dehumanised. The remains of the victims of the Risiera di San Sabba concentration camp were caught in the national conflict between Italians and Slovenians over the fate of the region. As the crossroads of diverse political, religious

in Human remains in society
Hannah Arendt’s Jewish writings
Robert Fine and Philip Spencer

Palestine without consideration for Jewish achievements there’. 54 The result was that a small national conflict in the Middle East, which bore a disturbing resemblance to that of small nations in Europe in the interwar period, was magnified and distorted in terms of ‘sinister behind-the-scenes conspiracy’. Arabs saw themselves confronted by the forces of imperialism, Jews saw themselves confronted by two thousand years of antisemitic history; both treated their

in Antisemitism and the left
Rodney Barker

artefacts, the more difficult is swift change or new construction. Cockades and shirts can be changed – statues, monuments, and buildings are rather less malleable; destruction is easier and swifter as an assertion of dominance by conquerors, colonists, or new regimes. Just as buildings can convey messages, so can their demolition and the depiction of their destruction be a means of destroying one identity and asserting another. Robert Bevan's account of the demolition of buildings in sectarian and national conflicts is appropriately named The Destruction of Memory. The

in Cultivating political and public identity