Rowlands, M. & Tilley, C. (2011) Monuments and Memorials, in Handbook of Material Culture, Christopher Tilley, Webb Keane, Susanne Küchler, Mike Rowlands, Patricia Spyer (eds.), Sage Publications, London.
public memory and the past
Pierre Nora: history destroys (personal) memory and substitutes it with memorials, museums, monuments, rituals, anniversaries...---> may be connected with the historiography of modern states? +Boyer reference 1994:321 and anti-monument movement
Alois Riegl: "modern monument cult" --bu alakasız sanki
Klein (2000):
1- historical consciousness destroyed memory and substituted it with spatial mnemonics (sites of memory) (nora)...nora eleştirisi bul daha fazla.
2- memory is a healing product of the modernist crisis of the self at the end of the 19th century.
3- memory as a pre-modern (contra Nora) way of resistance (history of others: identity politics/minorities/oppressed)+(memory against colonizing history)
"official urban landscapes of memory frame myths of national identity 501"
-national heritage
-public responsibilities
-civic consciousness
Bodnar's Periodization (1992):
19th century monuments are related to civic consciousness and mass subjectivization through personal commemoration (heros, leaders etc.).
20th century monuments are war memorials to justify the enormous loss. (starts with American Civil War and Boer War but is widespread with WWI)--individual recognition of the death. citizens dying for their country are remembered for the first time (principle of equality (only in death :))
mourning and war memorials
-cenotaph in whitehall attacked because of being a pagan memorial ! (UK, Lutyens)
" The Catholic Herald attacked the monument as “nothing more or less than a pagan memorial [which was] a disgrace in a so called Christian land” (quoted in Gregory 1994: 199). In an attempt to take the theological wind out of the sails of the Anglican Church the Catholic Church sought to reinforce their position as the true homeland of Christian morality, tradition and iconography. Nevertheless the cenotaph attracted huge crowds on the first anniversary of the Armistice and it continues to be the national centerpiece of commemorative activity each November" -Johnson, 2004
-Anzac memorial in Sydney was not accepted? (a suggestion for a competition) (Rowlands, 1998)
---> rowland, remembering to forget. (kadın değil adam kurban edilmeli)
21th century turn to local identities as the objectivization of cultural memory
- Anti-memory (werbner, 1998): zimbabwe/ndebele massacre
- Counter-monuments (which doesn't promote acceptance of mass sacrifice and murder)
disgraced memories
- Irish nationalism against British domination (Johnson 1995)
- Post-soviet nationalist identity (Johnson 2002)
- Johannesburg monument (Coombes 2003)??
- Iconoclastic destruction (taliban)
counter-monuments and non-monuments
"counter-monuments serve to destabilize the premise that the past is stable and enduring"
Pierre Nora: history destroys (personal) memory and substitutes it with memorials, museums, monuments, rituals, anniversaries...---> may be connected with the historiography of modern states? +Boyer reference 1994:321 and anti-monument movement
Alois Riegl: "modern monument cult" --bu alakasız sanki
Klein (2000):
1- historical consciousness destroyed memory and substituted it with spatial mnemonics (sites of memory) (nora)...nora eleştirisi bul daha fazla.
2- memory is a healing product of the modernist crisis of the self at the end of the 19th century.
3- memory as a pre-modern (contra Nora) way of resistance (history of others: identity politics/minorities/oppressed)+(memory against colonizing history)
"official urban landscapes of memory frame myths of national identity 501"
-national heritage
-public responsibilities
-civic consciousness
Bodnar's Periodization (1992):
19th century monuments are related to civic consciousness and mass subjectivization through personal commemoration (heros, leaders etc.).
20th century monuments are war memorials to justify the enormous loss. (starts with American Civil War and Boer War but is widespread with WWI)--individual recognition of the death. citizens dying for their country are remembered for the first time (principle of equality (only in death :))
mourning and war memorials
-cenotaph in whitehall attacked because of being a pagan memorial ! (UK, Lutyens)
" The Catholic Herald attacked the monument as “nothing more or less than a pagan memorial [which was] a disgrace in a so called Christian land” (quoted in Gregory 1994: 199). In an attempt to take the theological wind out of the sails of the Anglican Church the Catholic Church sought to reinforce their position as the true homeland of Christian morality, tradition and iconography. Nevertheless the cenotaph attracted huge crowds on the first anniversary of the Armistice and it continues to be the national centerpiece of commemorative activity each November" -Johnson, 2004
-Anzac memorial in Sydney was not accepted? (a suggestion for a competition) (Rowlands, 1998)
---> rowland, remembering to forget. (kadın değil adam kurban edilmeli)
21th century turn to local identities as the objectivization of cultural memory
- Anti-memory (werbner, 1998): zimbabwe/ndebele massacre
- Counter-monuments (which doesn't promote acceptance of mass sacrifice and murder)
disgraced memories
- Irish nationalism against British domination (Johnson 1995)
- Post-soviet nationalist identity (Johnson 2002)
- Johannesburg monument (Coombes 2003)??
- Iconoclastic destruction (taliban)
counter-monuments and non-monuments
"counter-monuments serve to destabilize the premise that the past is stable and enduring"
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