History of Exile

MA thesis, shortlisted for the RIBA President's Award for Research in History. Subsequently published by RIBA.
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An architectural history of three anarchist social clubs, based in London between 1884 - 1914. Focuses on three clubs in particular: the Autonomie Club, the Berner Street IWMC and the Jubilee Club. Details the role of the clubs as refuges for European exiles fleeing the suppression of radical politics across the continent in latter half of the 19th century. Provides evidence and analysis of the representation of the clubs in the popular press, and contrasts it with the views of the anarchists themselves. Explores the contradictory impulses towards antagonism and respectability inherent to the design of the clubs. Contextualises the aesthetic politics of anarchism, arguing against a solely incidental reading of the club's use of derelict simplicity; drawing on the influence of nihilism and its rejection of artifice and appearances to explain its semiotic significance.  Concludes with an analysis of the gender politics of the Jubilee Street club, and their expression in the club architecture.

Entre la fin du Premier Empire et les derniers jours de la Seconde République, la France, qui avait hérité de l’époque révolutionnaire un embarrassant devoir d’asile envers les étrangers « bannis pour la cause de la liberté », est devenue l’une des terres d’accueil les plus libérales du continent avec la Grande-Bretagne. Cet ouvrage se propose de croiser deux approches souvent dissociées dans l’étude de l’asile accordé aux étrangers en France : l’analyse des dispositifs qui ont encadré l’accueil, et celle des formes d’engagement que ces étrangers venus pour motifs politiques ont pratiquées dans le pays d’asile. Si ce double regard semble impératif, c’est que les interactions entre les exilés politiques et la société d’accueil ont été fortes en cette première moitié du siècle, en raison de leur participation aux débats et aux combats qui ont animé, voire déchiré la scène politique française. Symétriquement, les dispositifs d’accueil élaborés en réponse à l’arrivée des exilés ont contribué à construire une certaine identité de la France, qui se projetait comme une terre d’asile pour tous les peuples opprimés.

This article analyzes through the prism of exile and return the journey of General Juan Lavalle's remains from the battlefield to Bolivia, Chile, and then Buenos Aires. After the death of Lavalle at the hands of Federalist militias in Jujuy province in 1841, his followers carried his bones and heart with them to Bolivia. His remains became a focal point of exile politics in Bolivia and Chile, where republican funerals were held in Lavalle's honor. The return of Lavalle's remains, sponsored by the Buenos Aires government and organized by émigrés in Chile, became part of the conflict between the province and the Argentine Confederation in the 1850s. Exile and return, embodied by the remains, were important yet conflictual experiences that legitimized the post-Rosas order. The role played by émigrés in the repatriation of Lavalle and the debates over his memory highlight the politics of transnational exile at the heart of the new republic's organization. Death at the hands of Federalist militias in 1841 was only the beginning of a long journey in exile for General Juan Lavalle. After Lavalle fell in Jujuy province during the Argentine civil wars pitting Federalists against centralist Unitarians, his soldiers removed the rotting flesh from his body and fled with his bones and heart into neighboring Bolivia. From there, his remains traveled to Chile in the following year, only to return to Buenos Aires in 1861, at a moment of intense struggle between the city and the other provinces of the Argentine Confederation. At each stop along the way, Argentine exile communities made use of Lavalle's remains in their political 1 Much of the research for this article was made possible by a grant from the " Itinerarios singulares e identidades plurales " project, organized by CONICET (Argentina) and the Université Diderot Paris-Sorbonne-Cité (France). I am also grateful to the editors and reviewers of HAHR for their valuable comments.

This article is looking for is to explore some structural factors about the exile phenomenon through the “philosophical archaeology” method,  as long as it tries to put in perspective the operational forces that survives between the exile emergency and its consolidation in West history. It is a purpose to elucidate about contemporary exiles, towards the extraterritorial exclusion; and, in this way to propose a conceptualization which will help to outline pertinent aspects of exile, in concerns of other current human extraterritoriality phenomena. This is a translation of the original: "Arquitectura conceptual de la violencia. La ciudad y el maldito en Las leyes de Platón"

La relazione raccoglie i risultati parziali della ricerca sul sistema di relazioni del patriota Casimiro De Lieto.Calabrese di Roccella Jonica (Reggio Calabria), di famiglia borghese impegnata nel commercio degli agrumi e delle essenze, De Lieto visse passaggi cruciali del Risorgimento nel Mezzogiorno d’Italia: il moto del 1820-21, la rivolta di Reggio del 2 settembre 1847, la rivoluzione del 1848 e lo sbarco dei Garibaldini in Calabria nel 1860. La ricerca attinge al fondo del rivoluzionario reggino, custodito presso il Museo Centrale del Risorgimento, muovendo dai primi scambi epistolari del patriota – intorno al 1826 -, sino ad un tentativo di cospirazione al quale egli collaborò da Genova, nel biennio 1854-1855.