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9/11 steel: Distributed memorialization 9/11钢铁:分布式纪念
IF 0.9 3区 社会学 Q3 ANTHROPOLOGY Pub Date : 2022-11-28 DOI: 10.1177/13591835221139676
Sam Holleran, Max Holleran
Steel has become the de facto material to memorialize 9/11. In this article, we show how the vast majority of steel from the World Trade Center (200,000 tons) was recycled abroad but what remained was sacralized and made into local memorials. Using newspaper reports and materials obtained from a freedom of information request, the article analyzes how dispersed memorialization honored first responders across the United States (and abroad) enlarging both the geography of trauma and responsibility to remember. We connect the Port Authority of New York and New Jersey's curation, gifting, and transportation of 9/11 steel to a form of mourning with military antecedents as well as the deliberate focus on strength, masculinity, and participation in the War on Terror. Finally, we show how local memorialization democratized the process of ‘sacred steel' distribution while also tightly controlling what could be done with salvaged metal in order to make sure that relics remained communal, rather than personalized, objects.
事实上,钢铁已成为纪念9/11的材料。在这篇文章中,我们展示了世界贸易中心的绝大多数钢铁(20万吨)是如何在国外回收的,但剩下的却被神圣化并制成当地的纪念物。文章利用报纸报道和从信息自由请求中获得的材料,分析了分散的纪念活动是如何在美国(和国外)表彰急救人员的,从而扩大了创伤的地理位置和记忆的责任。我们将纽约港务局和新泽西州对9/11钢铁的策划、赠送和运输与一种具有军事背景的哀悼形式以及对力量、男子气概和参与反恐战争的刻意关注联系起来。最后,我们展示了当地的纪念活动是如何使“神圣钢铁”的分配过程民主化的,同时也严格控制对回收金属的处理,以确保文物保持公共性,而不是个性化。
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引用次数: 0
Memorial ambiguity: A typology of rhetorical effects in Oklahoma and the wider US context 纪念歧义:俄克拉荷马州和更广泛的美国语境中修辞效果的类型学
IF 0.9 3区 社会学 Q3 ANTHROPOLOGY Pub Date : 2022-11-24 DOI: 10.1177/13591835221139675
Nathan A Shank
Memorials and monuments often shape the narratives of public memory surrounding key events and figures, even as they help process and represent the trauma and remembered emotions that those subjects evoke. This essay develops a schema of four types of memorial ambiguity in order to provide more precise analytic tools for understanding memorials. Ambiguous physical representation, ambiguous messages, ambiguous emotions, and ambiguous political responses interrelate as parts of the rhetorical interpretation of memorials. Examples draw from national memorials such as the Iwo Jima Memorial in Washington, DC, and the USS Arizona Memorial in Hawai’i as well as regional examples like Oklahoma’s Yellow Ribbon Memorial commemorating a 1986 postal mass shooting and The Guardian atop Oklahoma’s state capitol. This typology matters to memorial scholars and memorial designers alike: those who seek to theorize memorials ought to have a more developed sense of the rhetorical nature of ambiguity, and those who seek to construct memorials ought to consider the possibly ambiguous effects of their design. Failure to understand memorial ambiguity can lead to forgotten or ineffective memorials.
纪念碑和纪念碑经常塑造围绕关键事件和人物的公众记忆叙事,即使它们有助于处理和代表这些主题所唤起的创伤和记忆中的情感。本文发展了四种类型的纪念歧义的图式,以便为理解纪念提供更精确的分析工具。模棱两可的物理表征、模棱两可的信息、模棱两可的情感和模棱两可的政治反应相互关联,成为纪念碑修辞解释的一部分。例子来自国家纪念碑,如华盛顿的硫磺岛纪念碑和夏威夷的亚利桑那号纪念碑,以及地区性的例子,如俄克拉荷马州的黄丝带纪念碑,纪念1986年的邮政大规模枪击事件,以及俄克拉荷马州议会大厦顶上的《卫报》。这种类型学对纪念碑学者和纪念碑设计师都很重要:那些试图将纪念碑理论化的人应该对模糊性的修辞本质有更深入的认识,而那些试图建造纪念碑的人应该考虑他们的设计可能产生的模糊性影响。不理解纪念的模糊性会导致被遗忘或无效的纪念。
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引用次数: 0
Invasive materialities: War bunkers as disturbing nodes of collaboration 入侵物质:战争掩体是令人不安的合作节点
IF 0.9 3区 社会学 Q3 ANTHROPOLOGY Pub Date : 2022-11-16 DOI: 10.1177/13591835221136807
Mads Daugbjerg
This article discusses the qualities and affordances of the remaining World War II bunkers still found along Europe's Western coastline. Drawing on ethnographic and historical material from a Danish section of the line, and on my involvement in establishing an alternative film festival among these ruins, I explore the bunkers as ‘invasive’ materialities, that is, externally imposed structures, still conceived in various ways as foreign, intrusive or out of place. The bunkers continue to disturb the status quo, prompting different kinds of responses – of opposition and consternation but also certain kinds of allure and fascination. With the film festival as the main case, I trace the bunkers as products of various kinds of collaboration and as natural-cultural amalgams around which questions of protection, ownership, and rights come to matter, socially and materially. I argue that an ‘invasive’ analytics may further our understanding of the different relationships and agencies involved in these dynamics.
这篇文章讨论了欧洲西部海岸线上仍然存在的二战时期剩余掩体的质量和可供性。根据丹麦一段线路的人种学和历史材料,以及我参与在这些废墟中建立另一个电影节的过程,我将这些掩体探索为“侵入性”材料,即外部强加的结构,仍然以各种方式被认为是外来的、侵入性的或不合时宜的。掩体继续扰乱现状,引发了不同类型的反应——反对和惊愕,但也有某些类型的诱惑和迷恋。以电影节为主要案例,我将掩体追溯为各种合作的产物,以及自然文化的融合,围绕着这些融合,保护、所有权和权利的问题在社会和物质上都变得重要。我认为,“侵入性”分析可能会加深我们对这些动态中涉及的不同关系和机构的理解。
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引用次数: 0
The absence that will not go away 不会消失的缺席
IF 0.9 3区 社会学 Q3 ANTHROPOLOGY Pub Date : 2022-11-16 DOI: 10.1177/13591835221136806
Julie de Vos
In this article, I will explore the concepts of absence and presence in the context of the Francoist repression during the Spanish Civil War (1936–1939) and the following dictatorship (1939–1975) ruled by General Francisco Franco. My aim is to explore how this tension between absence and presence has been deliberately used as a repressive means in the construction of a new social order and how this has been materially maintained until the present day. To accomplish this, I will focus on Domanska's concept of non-absence (2006) and Kristeva's concept of abjection (1982). I intend to use observations of the material phenomenon from the field – in the context of mass graves and monuments – to discuss the concepts of absence and presence in the archaeological record and on a broader level. The Spanish case thereby serves as a ground for the emergence of a conceptual frame that serves as a tool for working on the ideas of absence and presence. Absence is undeniably an inherent part of archaeology and indeed, as so, and in the midst of the material turn, the role of absence should be paid as much attention as the presence of things. Even more so in specific archaeological contexts where certain presences are dominating the landscape deliberately excluding others.
在这篇文章中,我将在西班牙内战(1936-1939)和弗朗西斯科·佛朗哥将军统治下的独裁统治(1939-1975)的背景下探讨缺席和在场的概念。我的目的是探索这种缺席与存在之间的张力是如何被故意用作一种镇压手段,以构建一个新的社会秩序,以及它是如何在物质上维持到今天的。为了做到这一点,我将重点关注Domanska的“非缺席”概念(2006)和Kristeva的“落差”概念(1982)。我打算利用现场对物质现象的观察——在万人坑和纪念碑的背景下——来讨论考古记录和更广泛层面上的缺席和存在的概念。因此,西班牙的案例为概念框架的出现奠定了基础这个概念框架是研究缺席和在场概念的工具。不可否认,缺失是考古学固有的一部分,事实上,在物质转向的过程中,缺失的作用应该像事物的存在一样得到重视。在特定的考古背景下更是如此,某些存在主导着景观,故意排除其他存在。
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引用次数: 1
Introduction: Afterlives in objects 简介:物体中的余生
IF 0.9 3区 社会学 Q3 ANTHROPOLOGY Pub Date : 2022-10-26 DOI: 10.1177/13591835221132197
Jeremy F. Walton, Çiçek İlengiz
In this introduction to our edited volume, Material Afterlives, we specify the interventions and arguments of our collection as a whole. To begin, we reflect on the recent proliferation of “afterlives” as a concept and metaphor within the social sciences and humanities, a development that we describe as the “new hauntology.” As we argue, this new hauntology favors the subjective rather than objective aspects of afterlives and consequently neglects questions of materiality. The overarching goal of Material Afterlives is to remedy this neglect. Following this, we examine the contributions and limitations of the concepts of ruin/ruination and waste to the investigation of material afterlives. While the concepts of ruin and waste presuppose a decrease in value in the face of time and change of function, material afterlives, by contrast, accentuate the proliferation of enhanced and unanticipated material values. We then enumerate the implications of our consideration of material afterlives for Memory Studies broadly, with particular emphasis on how material afterlives unsettle the orienting role of trauma in the discipline. Finally, we briefly outline the five specific contributions that constitute our volume.
在我们编辑的《物质的余生》一书的引言中,我们详细说明了我们整个收藏的干预和论点。首先,我们反思了最近“余生”作为社会科学和人文学科中的一个概念和隐喻的激增,我们将这一发展描述为“新夜学”。正如我们所说,这种新夜学倾向于余生的主观而非客观方面,因此忽略了物质性问题。物质余生的首要目标是弥补这种忽视。在此之后,我们考察了毁灭/毁灭和浪费概念对物质善后调查的贡献和局限性。虽然毁灭和浪费的概念以在时间和功能变化面前价值下降为前提,但相比之下,物质的后遗症则强调了增强的和意想不到的物质价值的扩散。然后,我们列举了我们对物质后遗症的考虑对记忆研究的广泛影响,特别强调物质后遗症如何扰乱创伤在学科中的定向作用。最后,我们简要概述了构成本卷的五项具体贡献。
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引用次数: 2
The aesthetics of open-ended mourning: The statue of a holy-madman in Dersim, Turkey 开放式哀悼的美学:土耳其德西姆的神圣疯子雕像
IF 0.9 3区 社会学 Q3 ANTHROPOLOGY Pub Date : 2022-10-26 DOI: 10.1177/13591835221132494
Çiçek İlengiz
What happens to the notion of commemoration when its object is not fixed in time? Intervening in scholarly discussions on the contested nature of public remembering, this ethnographic research analyses how the afterlives of genocidal violence, of people and of mythical characters, are intermingled in divergent temporalities of public memorials. Through the case of the statue commemorating a locally known holy-madman, Şeywuşen (1930–1994), inaugurated in 1995 in Dersim (Tunceli), Turkey, it examines the possibilities and limitations of the statue's aesthetic form in representing madness and holiness both of which lie beyond the bounded character of rationality in its normative form. The article first juxtaposes the fluctuating temporality generated by the statue of Şeywuşen with that of Mustafa Kemal Atatürk (1881–1938), representing the official memory regime of nationalism. Secondly, it contrasts the temporal multiplicity enabled by the statue of Şeywuşen with the statue of Seyyid Rıza (1863–1937), which commemorates the officially denied Dersim Genocide (1937–1938) and represents collective trauma. By putting it into conversation with monumental and counter-monumental aesthetic representations, the article illustrates that the statue of Şeywuşen paradoxically memorializes what is uncontainable within the political order and temporality of the nation-state. It argues that this case presents the possibility of joining different communities of loss by generating space for open-ended mourning for multiple injuries resulting from state violence.
当纪念的对象在时间上不固定时,纪念的概念会发生什么?在关于公众记忆的争议性的学术讨论中,这个民族志研究分析了种族灭绝暴力的来生,人和神话人物的来生,是如何在不同的公共纪念中交织在一起的。通过纪念当地著名的神圣疯子Şeywuşen(1930-1994)雕像的案例,该雕像于1995年在土耳其的Dersim (Tunceli)落成,它考察了雕像在表现疯狂和神圣方面的审美形式的可能性和局限性,这两者都超越了理性的规范形式。文章首先将Şeywuşen雕像与代表民族主义官方记忆政权的穆斯塔法·凯末尔(Mustafa Kemal atatatrk, 1881-1938)雕像所产生的波动时间性并置。其次,它将Şeywuşen雕像与赛义德Rıza雕像(1863-1937)的时间多样性进行了对比,后者纪念了官方否认的德西姆种族灭绝(1937-1938),并代表了集体创伤。通过将其与纪念性和反纪念性的美学表现进行对话,文章说明Şeywuşen雕像矛盾地纪念了民族国家政治秩序和时间性中无法遏制的东西。它认为,这一案件通过为国家暴力造成的多重伤害创造开放式哀悼空间,提供了加入不同损失社区的可能性。
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引用次数: 0
Between past and future ruins: Post-Ottoman Niš in the album of Knez Milan Obrenović 在过去和未来的废墟之间:Knez Milan obrenviki专辑中的后奥斯曼尼什
IF 0.9 3区 社会学 Q3 ANTHROPOLOGY Pub Date : 2022-10-25 DOI: 10.1177/13591835221132650
Jelena Radovanović
While historians of Southeast Europe have recently increasingly turned to photographs as primary sources, this article reads a late 19th century photographic album not as an (objective) representation of a city, but as a carefully constructed visual narrative with afterlives of its own. The album, created upon the annexation of the city of Niš from the Ottoman Empire, produces multiple temporalities: the “recurring” and “timeless” national authenticity of the village, shown through costumes and church ruins, is contrasted with the images of the city, which the album constitutes as “old” and photographs as “future ruins.” The latter serves to establish a temporal break between the Ottoman past and the pending Serbian modernization project. Today, the album embodies two distinct afterlives. First, the Ottoman city—and the Empire itself—which the album proclaims “dead,” continues to live only as an object of photography. Second, the album today represents an afterlife of the foundational ideologies and images of post-Ottoman nation-making in and beyond Serbia. The two afterlives are not without contradiction: even though it is used to proclaim the empire “dead,” the album represents an ambivalent material afterlife of the empire in the present (Walton, 2019), while the ambivalence of photography as a medium itself opens avenues for readings beyond the prescribed.
尽管东南欧的历史学家最近越来越多地将照片作为主要来源,但这篇文章读到的一本19世纪末的摄影集并不是对一座城市的(客观)再现,而是一种精心构建的视觉叙事,有着自己的后遗症。这张专辑是在奥斯曼帝国吞并尼什市时创作的,产生了多种暂时性:通过服装和教堂废墟展示的村庄“反复出现”和“永恒”的国家真实性,与这座城市的图像形成了对比,这张专辑将其视为“旧的”,将照片视为“未来的废墟”。“后者有助于在奥斯曼帝国的过去和悬而未决的塞尔维亚现代化项目之间建立一个暂时的断裂。如今,这张专辑体现了两种截然不同的余生。首先,这座奥斯曼帝国城市——以及帝国本身——在相册中被宣布为“死亡”,但它仍然只是作为一个摄影对象而存在。其次,今天的专辑代表了后奥斯曼帝国国家在塞尔维亚内外形成的基本意识形态和形象的来生。这两种来生并非没有矛盾:尽管这张专辑被用来宣告帝国“死亡”,但它代表了帝国目前矛盾的物质来生(Walton,2019),而摄影作为一种媒介本身的矛盾心理为超越规定的阅读开辟了途径。
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引用次数: 0
Time after death: Material afterlives in the work of estate administration 死后时间:不动产管理工作中的物质来世
IF 0.9 3区 社会学 Q3 ANTHROPOLOGY Pub Date : 2022-10-19 DOI: 10.1177/13591835221132187
Sofia Pinedo-Padoch
When someone dies without a will and with no close family willing to administer their estate in New York City and other large US cities, the Public Administrator (PA), a small state agency, steps in to take care of the deceased's estate. Because the subject of the PA's work—the deceased—is no longer present, the office relies on things—objects, homes, money, and documents—as legal markers of identity. The afterlife of a person, therefore, is a distinctly material afterlife. Though death may signify an end, it is in fact the beginning of a different kind of time that is orchestrated in stops and starts by the work of the law, people, and material objects. The ethnographic stories told in this essay demonstrate how two temporal categories—the legal and extralegal—come up against each other in tense and uncanny ways, and how this convergence of legal and extralegal temporalities produces the distinctive material afterlives of the dead.
在纽约市和美国其他大城市,当有人去世时没有留下遗嘱,也没有近亲愿意管理他们的遗产时,公共行政官(PA),一个小的州机构,就会介入处理死者的遗产。因为私人助理的工作对象——死者——不再存在,办公室依靠物品、房屋、金钱和文件——作为身份的法律标记。因此,一个人的死后,是一个明显的物质死后。虽然死亡可能意味着结束,但它实际上是另一种时间的开始,这种时间是由法律、人类和物质物体的作用在停止和开始中精心编排的。这篇文章中讲述的民族志故事展示了两个时间范畴——合法的和法外的——是如何以紧张而神秘的方式相互冲突的,以及这种合法和法外的时间的融合是如何产生死者来生的独特物质的。
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引用次数: 0
Care in the air? Atmospheres of care in Swedish pharmacies 空气中的忧虑?瑞典药房的护理氛围
IF 0.9 3区 社会学 Q3 ANTHROPOLOGY Pub Date : 2022-10-18 DOI: 10.1177/13591835221133289
R. Liu
This article builds upon literature on materialities of care and departs from a relational view of care and place. Using the concept of atmosphere, it investigates how care practices are situated spatially and temporally in pharmacies. In many countries, pharmacies are viewed as an important sector in formal healthcare systems. Rarely discussed in pharmacy literature is the affective and embodied aspect of care and care services. Drawing on an ethnographic study of Swedish pharmacies, I demonstrate that pharmaceutical care services are more than filling prescriptions and giving medical advice. Senses of care are partly accomplished through pharmacy staff's routinized and embodied engagement with the material environment. They also are performed through staff's tacit reading of customers. This article argues for an alternative understanding of care than an institutionally scripted one.
这篇文章建立在文献的物质关怀,并从关系的角度出发,照顾和地方。利用大气的概念,它调查了护理实践如何在空间和时间上位于药房。在许多国家,药房被视为正规卫生保健系统中的一个重要部门。在药学文献中很少讨论护理和护理服务的情感和体现方面。根据瑞典药房的人种学研究,我证明了药学服务不仅仅是开处方和提供医疗建议。护理意识部分是通过药房工作人员与物质环境的常规化和具体化的接触来实现的。他们也通过员工对客户的默契阅读来执行。本文主张对护理的另一种理解,而不是照本宣科。
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引用次数: 1
Trauma remains: The material afterlives of the 1989 Alton school bus crash 创伤仍然存在:1989年奥尔顿校车相撞事故的物质后遗症
IF 0.9 3区 社会学 Q3 ANTHROPOLOGY Pub Date : 2022-10-18 DOI: 10.1177/13591835221132200
R. Bednar
This is an essay about how the material remains of automobile crashes remain in place to give road trauma a performative dimension through material objects. The paper draws on two decades of fieldwork on multiple roadside shrines throughout the American Southwest, but focuses on the site of the 1989 Alton school bus crash, which claimed the lives of 21 junior high and high school students in Alton, Texas, a small town on the border between Texas and Mexico. My analysis focuses on the way the trauma of the crash lives on in the materiality of the site—how it is structured visually, materially, and spatially at the shrine, but also how it is situated in relation to the adjacent intersection, guardrails, and fence, as well as the quarry and city park below. I argue that the shrine ensures not only that lost bodies receive a material afterlife in the form of a commemorative memorial, but also that the trauma of losing those lost bodies takes on a material afterlife in the structure of the site as well. By integrating both of these sets of material afterlives, the shrine becomes capable of translating Alton's collective trauma to a much broader collective made up not only of subsequent generations of Alton residents, but also of anonymous non-residents, forming a vast trauma collective that is stretched across time but always anchored to the materiality of the site.
这是一篇关于车祸的物质残骸是如何通过实物赋予道路创伤表演维度的文章。这篇论文借鉴了20年来对美国西南部多个路边圣地的实地调查,但重点关注1989年奥尔顿校车相撞事故的现场,该事故在得克萨斯州奥尔顿造成21名初中生和高中生死亡,奥尔顿是得克萨斯州和墨西哥边境的一个小镇。我的分析集中在事故创伤在现场物质性方面的表现——它在圣地的视觉、物质和空间结构,以及它与相邻十字路口、护栏和围栏以及下面的采石场和城市公园的关系。我认为,靖国神社不仅确保了失去的尸体以纪念馆的形式得到物质上的来生,而且确保了失去这些失去的尸体的创伤在遗址的结构中也具有物质上的后生。通过整合这两组物质的后遗症,神殿能够将奥尔顿的集体创伤转化为一个更广泛的集体,不仅由奥尔顿的后代居民组成,还由匿名的非居民组成,形成一个跨越时间的巨大创伤集体,但始终锚定在遗址的物质性上。
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引用次数: 0
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Journal of Material Culture
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