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.
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.
Mercenaries are fighters who operate under special conditions. Their presence, as
shadow combatants, often tends to exacerbate the violence of their enemies.
That’s why the analysis focuses on the singularity of the relationship to
death and ‘procedures’ concerning the corpses of their fallen
comrades. As a fighter identified and engaged in landlocked areas, the
mercenary’s corpse is treated according to material constraints
pertaining in the 1960s. After violence on their body, and evolution towards the
secret war, mercenaries favour the repatriation of the body or its
disappearance. These new, painful conditions for comrades and families give
birth to a collective memory fostered by commemorations.
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.
Writing in 1991, Michael Kammen
stated, ‘For more than a decade now, the connection between
collectivememory 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
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 collectivememory
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 collectivememories
is an attempt to recreate, memorialise and relive the past.
Afro-Caribbean migrants nostalgically reminisce about cricket
experiences. They passionately recount and
expropriates themes and techniques, and decants them into the contents
of our collectivememory. 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
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 collectivememory that
222 Frances Tay
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 collectivememory. 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