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This article considers how the reburial and commemoration of the human remains of the Republican defeated during the Spanish Civil War (1936–39) is affected by the social, scientific and political context in which the exhumations occur. Focusing on a particular case in the southwestern region of Extremadura, it considers how civil society groups administer reburial acts when a positive identification through DNA typing cannot be attained. In so doing, the article examines how disparate desires and memories come together in collective reburial of partially individuated human remains.

Human Remains and Violence: An Interdisciplinary Journal
Open Access (free)
If Beale Street Could Talk, 2019

I reflect on the place of If Beale Street Could Talk in the corpus of Baldwin’s writings, and its relationship to Barry Jenkins’s movie released at the beginning of 2019. I consider also what the arrival of the movie can tell us about how Baldwin is located in contemporary collective memories.

James Baldwin Review
Open Access (free)
Interrogating civilisational analysis in a global age

Contemporary civilisational analysis has emerged in the post-Cold War period as a forming but already controversial field of scholarship. This book focuses on the scholarship produced in this field since the 1970s. It begins with anthropological axioms posited by Ibn Khaldun, Simon Bolivar and George Pachymeres. Three conceptual images of civilisations are prominent in the field. First, civilisations are conceived as socio-cultural units, entities or blocs in an 'integrationist' image. They emerge out of long-term uneven historical processes. Finally, in a 'relational' image civilisations are believed to gain definition and institute developmental patterns through inter-societal and inter-cultural encounters. The book traces the history of semantic developments of the notions of 'civilisation' and 'civilisations' coextensive with the expansion of Europe's empires and consubstantial with colonialism. Early modernities are more important in the long formation of capitalism. Outlining the conceptual framework of inter-civilisational engagement, the book analytically plots the ties instituted by human imaginaries across four dimensions of inter-civilisational engagement. It also interrogates the relationship between oceans, seas and civilisations. Oceanian civilisation exhibits patterns of deep engagement and connection. Though damaged, Pacific cultures have invoked their own counter-imaginary in closer proximity to past islander experiences. Collective memory provides resources for coping with critical issues. The book also explores Latin American and Japanese experiences that shed light on the engagement of civilisations, applying the model of inter-civilisational engagement to modern perspectives in culture and the arts, politics, theology and political economy.

Open Access (free)
Yale’s Chronicles of America

Writing in 1991, Michael Kammen stated, ‘For more than a decade now, the connection between collective memory and national identity has been a matter of intense and widespread interest’. 1 Kammen’s examples, ranging from Brazil to several Eastern and Western European countries, make it clear that he sees this interest as a global phenomenon, but the connection between

in Memory and popular film
From Vietnam to the war in the Persian Gulf

notion that films can ‘reprogramme . . . popular memory’, I do like the idea that memory is one of the sites where culture and power may become entangled. To explore the relations between memory, culture and power, I will build my analysis on an ‘appropriation’ of the work of French sociologist Maurice Halbwachs. 18 In particular, I will deploy his concept of ‘the collective memory

in Memory and popular film
Open Access (free)

of past potency. Facts about the homeland transform into fiction, but the memory becomes more real with each renewal, especially as such memories are shared. Longing for the past The sharing of collective memories is an attempt to recreate, memorialise and relive the past. Afro-Caribbean migrants nostalgically reminisce about cricket experiences. They passionately recount and

in Sport in the Black Atlantic
Open Access (free)
Civil rites of passage

cannibalises images, expropriates themes and techniques, and decants them into the contents of our collective memory. Movie memories are influenced by the (inter)textuality of media styles – Fredric Jameson has gone so far as to argue that such styles displace ‘real’ history. The Civil Rights Movement made real history but the Movement struggle was also a media event, played out as a teledrama in homes across

in Memory and popular film
Mass graves in post-war Malaysia

have been excavated  – have sparked social and political debates.4 In marked contrast, the response of the Malaysian general public has been largely muted, except in cases where the reinterment of remains has threatened state-sponsored dominant narratives. The reasons for this seeming ambivalence are manifold. In the first instance, the main ethnic groups in the territory – comprising indigenous Malay and migrant Chinese and Indian minorities – experienced the occupation differently. As such, there is no shared collective memory that 222   Frances Tay can be

in Human remains and identification
Open Access (free)
The predicament of history

activity, despite the magnitude of the great migration from the Caribbean. No cafés or book or record shops or dance halls carry commemorative plaques, or retain a place in the larger collective memory. 1 Even educated opinion can still profess a certain puzzlement that there could be such a thing as an intellectual tradition deriving from the experience of the Caribbean, testament to the

in West Indian intellectuals in Britain
From universalisation to relativism

Jews that is said to carry universal lessons . . . Individuals from every point on the political compass can find the lessons they wish in the Holocaust; it has become a moral and ideological Rorschach test. (Peter Novick, The Holocaust and Collective Memory)2 ARGUE THROUGHOUT this book that negative imagery has been a crucial building-block in Serbian and Croatian national myths. These myths have been used to legitimate the forced shifting of borders, the ethnic cleansing of populations, and various other violent aspects of state formation. Equally important has

in Balkan holocausts?