Sites of memory

El capítulo analiza el curso general que ha seguido el proceso social y político de preservación de los sitios de conciencia y memoria en Chile en el período comprendido entre 1990 y 2018, con énfasis en tres aspectos: la resignificación de los antiguos centros represivos de la dictadura cívico-militar (1973–1990), el rol y las principales características de la diversidad de lugares de memoria existentes y el desarrollo de propuestas educativas surgidas tanto del Estado como de los sitios de conciencia mismos para la enseñanza del pasado reciente.
El capítulo es parte de Memoria de Naciones. Guía de transición democrática. La experiencia chilena.

Each monument somehow represents a bit of interpretation of the historical reality - it is a testimony to the past. The submitted book will describe four groups of memorials representing four different battlefields in Bohemia and Moravia.As if the stories that had stood at the beginning of the memorial's needs were loosing their authenticity becoming vacant. However, it is not absolute. New stories and traditions are emerging. annual gathering at uniformed events with fighting demonstrations, refreshment and social presentations co-create new stories, new memory of the battles and the war events. Though peculiar, it is a way of reception and "usage" of the memorial, which modifies its second life just like the political re-establishments of changes. This is because the second life is not ending; as long as the memorial is standing, the people look at it, think and try to "read" it correctly. If they are trying to understand it.

"The purpose of the article is to analyse the phenomenon of “lieux de mémoire” in Eastern European football in 1945-1991 period and research its feautures basing on the case studies of Poland, East Germany, Czechoslovakia, Bulgaria, Romania, Hungary, Yugoslavia and Albania.

The article is composed of two integrally associated parts:
- The first introductory section attempts at describing the phenomenon of “sites of memory” and its links to football. The theoretical background contains Pierre Nora’s general idea of “sites of memory”, Maurice Halbwachs research on social frames of collective memory and, less, Frances Yates reflections on mnemotechnics. The author focuses on “sites of memory” connected to the issues of European football and on socio-political and cultural factors which they stem from. The main objectives of this part is to define and characterize the phenomenon of “football sites of memory” and create a basic typology of it. The author formulates and give grounds to hypothesis claiming that football symbols can be treated as “sites of memory”.
- The second section is a case study of important “sites of memory” in satellite/USSR-aligned Central-Eastern European countries during the 1945-1991 period. These examples are classified into four model categories on two different level. The first level is the integrity of the state – it gives categories of “integration” (internal strengthening of national/social/cultural community) and “decomposition” (breakdown of mentioned community). The second level is the attitude towards the communist regime – it gives categories of “adaptation” (acceptance of the non-democratic regime and subordination) and “resistance” (opposition against mentioned regime). These categories are useful to group selected case studies of “football sites of memory”:
-- Poland-USSR matches in 1957 (2:1, World Cup Qualification), 1972 (2:1, Olympic Games) and 1982 (0:0, World Cup) – “resistance”,
-- Germany winning the World Cup in 1990 – “integration”,
-- Czechoslovakia winning the European Championship in 1976 – “adaptation”,
-- The “Euroidiots” Bulgarian team Levski Sofia loss to Royal Antwerp in 1989 – “resistance”,
-- Riots after Romanian win over Denmark in World Cup Qualification match in 1989 starting the “Romanian Revolution” – “resistance”,
-- Hungarian “Golden Team” in 1953-1956 period –  “adaptation”,
-- Role of “Maksimir events” in 1989 for the decay of Yugoslavia – “decomposition”,
-- Albanian - West Germany 0:0 draw in 1967 – “adaptation” and “integration”.

Reflection on these issues verifies the hypothesis and opens a scientific discourse on the topic of “football sites of memory”. This part of the article is based on the main literature concerning the socio-political and cultural aspects of football in Eastern Bloc in 1945-1990 period."

In dealing with digital games that engage with the past, one inevitably steps into the academic field of historical game studies (Chapman 2016a). Nonetheless, of course, ‘history’ is not the only proper theoretical perspective to look at the past. Using the fantasy game Fire Emblem: Three Houses (Intelligent System & Koei Tecmo 2019) as a case study, I will suggest looking at digital games from the perspective of memory studies, understanding them as ‘memory-play-spaces’ in which players continuously engage with memory-making.

I studied the relationships between politics and religion in the sites of memory of the North Adriatic borderland.
National tradition developed in German and Austrian culture in 19th century, analyzed by G. Mosse’s Nationalization of the Masses, became a fundamental paradigm both in Italian and Slovenian civil religions of the region, until the second half of the 20th century.
Using both Italian and Slovenian sources, I studied the main sites of memory in the region, while also exploring its multifaceted collective identities.

Tesis para optar al Grado de Magíster en Estudios Latinoamericanos, Universidad de Chile. 2014
Esta tesis se inscribe en el campo de estudios de las memorias colectivas, centrándose en el análisis de lugares de memoria vinculados a las violaciones a los derechos humanos perpetradas por las últimas dictaduras en Chile y Argentina.
A través de una investigación de carácter comparado, la tesis atiende a las  configuraciones espaciales que han dado forma a dos lugares de memoria en el caso chileno y argentino respectivamente: Villa Grimaldi y el Olimpo, preguntándose por los vínculos entre estos lugares y las memorias que los han activado como referentes, la presencia de usos literales y ejemplares en esos vínculos y las formas en que la mediaciones memoriales construidas han permitido la conexión con una potencial pluralidad de memorias en torno al pasado reciente.
El ejercicio de análisis efectuado, se basa en el supuesto de que las configuraciones espaciales observadas en cada caso, son en efecto una representación material de los usos literales o ejemplares de las memorias alojadas en cada sitio. Y plantea la hipótesis de que la coexistencia de usos literales y ejemplares de las memorias asociadas al lugar, se relaciona con la intervención de actores en la gestión del sitio, que representan un espectro amplio y diverso de experiencias y memorias asociadas al lugar.
El análisis en clave comparada, permite identificar similitudes y diferencias de los casos considerados para el estudio –Villa Grimaldi y el Olimpo- en el contexto de las sociedades postdictatoriales latinoamericanas, lo que contribuiría a comprender mejor los procesos de memorialización, abriendo también las posibilidades de proponer conceptos y categorías que podrían ser utilizadas en el análisis de otros casos de la realidad regional, tanto desde la investigación social como para el autoanálisis de las instituciones encargadas de gestionar sitios de memoria.

Basing on an understanding of digital games as cultural objectivations, this article suggests interpreting them as sites of memory, or in other words as 'carrier' of cultural memory. By merging game studies, literary studies, and memory studies, we aim at providing a theoretical framework useful to frame different kinds of representation within (and beyond) digital games towards cultural memory. The framework is inspired by Paul Ricoeur and his threefold model of textual mimesis and favours an approach to digital games that takes into account how they represent and re-configure preexistent cultural forms, and therefore get refigured into novel ones during, after, and beyond the game experience.

This essay is a contribution to the current debate on the reconciliation of “irreconcilable historical views” (Lennart Meri) in the Baltic states, especially in the Estonian-Baltic-German context. It examines historical myths which date back to the year 1919.
The memory of that year’s events could not be more contradictory. In the various narratives, the terms “liberate” and “occupy” stand as symbols for fundamentally different historical concepts. From the Bolshevist point of view, January 2, 1919 was the day when Riga was liberated, while for the Baltic Germans the “miracle on the Dvina” (Georg von Rauch) happened on May 22. The Estonian national discourse, on the other hand, celebrates June 23, the day the Baltic German forces were defeated.
Whereas the Estonian “victory celebrations” represent a foundation myth par excellence, May 22 rather invokes a collective sacrifice that was to compensate for the fact that the agricultural reforms had caused the German minority to literally lose the ground under its feet.
It was only during the Cold War that in the Baltic German discourse opposition gave way to a careful approximation of the narratives, based on the joint “defence” against the Bolshevist East – an interpretation which also included the year 1919. The battle of Wenden/Cēsis was now declared a Baltic “sin”, for which the responsibility had to be taken.
Owing to the Soviet occupation, a closer approximation of the Estonian narratives only started a few years ago, although – along with the re-interpretation of the “700-year yoke” under the Baltic Germans – there was also a revival of the (originally anti-German) foundation myth of June 23. This process of changing myths will demand further observation in the future

The purpose of this paper is to identify the functions and differences of two Prienian sites of memory and the role their inscriptions played in forming public memory. Two divergent processes are discussed. In the first case the Sanctuary of Athena Polias – as a site of memory – is the one and only source of Prienian identity and rights before foreign (and Prienian) public commemoration. Opposed to this, the Sacred Stoa held a different role as a lieu de mémoire. Contrary to other public spaces and events it held a minor role in forming the ideal benefactor, but at the same time, it is a unique source to study the connections between public memory and political and economic life.

La configuración de un espacio público de la memoria vinculado a la experiencia del terrorismo de Estado desarrollado en Chile durante la dictadura (1973-1990), se ha caracterizado por manifestar las luchas en torno a las versiones legítimas del pasado reciente, intentando concitar la adhesión colectiva a las versiones en disputa.
Las memorias vinculadas a las violaciones a los derechos humanos, han desarrollado un trabajo a través de acciones públicas dirigidas a poner en circulación un pasado que fue sistemáticamente negado por la dictadura, y que durante la transición democrática adquirió un estatus de realidad garantizado por el Estado.
Marcas en el tiempo y en el espacio, tales como fechas y lugares, han contribuido a dar forma y hacer visible los horrores del pasado, sin embargo en muchos casos estos emprendimientos han permanecido como acciones dirigidas a la propia comunidad de víctimas reconocidas por los informes de verdad.
En este contexto, la recuperación y apertura de algunos ex centros de detención y tortura representa un camino distinto a la erección de memoriales en el marco de las políticas de reparación, pues en ellos se conjugan diversos usos, y cada vez más la necesidad de convocar a diferentes experiencias del terrorismo de Estado que trascienden la vivencia de las situaciones límite ocurridas al interior de esos lugares.

Abstract
In Chile, the configuration of a public space of memory related to the experience of State terrorism during the dictatorship (1973-1990) characteristically expresses the struggles regarding the legitimate versions of recent history, each version disputing collective adhesion.
Memories related to the violation of human rights, have worked through public actions aimed at the circulation of a past that was systematically denied by the dictatorship, and that, during the democratic transition, acquired a status of reality guaranteed by the State.
Traces in time and space, like dates and places, have contributed to formulate and make visible the horrors of the past, although in many cases these initiatives have remained actions focused on the victims recognized by Truth Commission reports.
In this context, the recovery and opening of some ex concentration and torture camps represent an alternative to memorial building as a reparation policy. The camps combine diverse forms of use, and increasingly the need arises to call in different experiences of State terrorism that go beyond the extreme situations lived within those sites.

‘Are you from the place where Bin Laden was killed’? I have been asked this question a few times when people have recognized Pakistan as the location of his death. The first time someone asked me this question my immediate reaction was ‘no’, because I had never been to Abbottabad before: I live on the opposite side of the country- in the south, almost 1500 kilometers from Abbottabad. But then my answer changes to ‘yes’. Incidents like these make you think about your own identity from a completely different perspective. In the same way, living within a different culture gives you the opportunity to see your own culture from a different perspective.
When dealing with your own country’s negative past, living outside of the country is also critical. However, one thing which motivated me to deal with the Bin Laden site is its international importance; my aim was to deal with it as a global issue, not only as a country-specific one, and coming from Pakistan can be used as an advantage. ‘However different and site-specific the causes may be, this does suggest that globalization and the strong reassessment of the respective national, regional, or local past will have to be thought together’.2
‘Raze to the Ground/Politics of the Playground’ is small artistic research project, where I tried to document the ongoing discussions regarding the specific topic of how to deal with the death site of Osama bin Laden in a regional, national and international context. Have the the decisions made in Pakistan been the right way to deal with the site? And sometimes, monuments are not needed to make a site memorable- emptiness can offer a place for more effective remembrance.

"Polen war das Zentrum des europäischen Judentums und wurde während des Zweiten Weltkriegs zum Schauplatz der deutschen Judenvernichtung. Was bedeutete diese Nähe für die polnischen Anwohner und inwiefern prägte sie den Erinnerungsdiskurs der Augenzeugen in Polen? Hannah Maischein analysiert, wie das Verhältnis, das Polen während des Kriegs zu Juden hatten, erinnert wird. Stellen Polen sich selbst als Helden dar, die Juden geholfen und sie gerettet haben? Oder sehen sie sich als Täter, die Juden geschadet, ermordet und von ihrer Vernichtung profitiert haben? Anhand einer Vielzahl visueller Medien wie Filme, Ausstellungen oder Denkmäler untersucht die Autorin das Selbstverständnis der polnischen Augenzeugen. Sie legt zugleich einen methodischen Ansatz zur Analyse von visuellen Erinnerungsdiskursen vor und konzipiert Augenzeugenschaft als mediales und historisches Phänomen."

This dissertation utilises existing literature on memory discourse to discuss the role and history of memory sites in the 21st century. Using the case study of the as of yet unrealised memorial site Memory Wound by artist Jonas Dahlberg, the first part will aim to prove and provide context for understanding the function and aesthetic of memory sites from the mid-20th century up to the 2010s. The second will introduce the debates surrounding Memory Wound, and assess its position in and implications for the established sociocultural function of memory sites.

Rather than a quantitative survey of memory sites or an inquiry into the role of mourning on a global scale, this dissertation is the result of qualitative research with the aim of accomplishing an in-depth understanding of contemporary memory sites as a social and cultural phenomena within Western Europe and North America. It is important to note that all other case studies and literature used to support the contextualisation of Memory Wound all fit within this literary, geographical, social, and cultural territory. I have utilised existing literature, from seminal texts outlining memory discourse in the 1990s when the phenomena emerged in critical theory, to critical texts from the last decade. I have also gained access to publically available reports, government strategy documents, and articles which have been produced in Norway between 2011 and 2016, outlining the process of memorialisation which ensued after the 22 July attacks.

By juxtaposing literature, both propositional and critical, on memory discourse, with reports and academic inquiries into the psychosocial effects of modern memory sites, I have used Memory Wound and its historical backdrop to reflect a contemporary moment in the evolution of memory sites. At a time where developments in technology and cultural representations are continuing and accelerating the cultural shift away from singular narratives and site-specific experiences, the nature of memory sites continues to evolve, and be challenged by the historical and technological effects on our relationship to history, time, and memory, challenging the social and political intentions and effects of memory sites in the 21st century.

"Fights in the historical memory of Lithuania: the mounds as a place of memory":

There are almost one thousand mounds in Lithuania. These objects of cultural heritage are the expressive accents of the cultural landscape, which were once significant as fortification facilities, and locations of fortified settlements, castles, and manors. The mounds are seen in this article as ‘memory locations’ representing the fights for national freedom and independence, which took place in the past, and other historical events important to the people and the state. The purpose of the article is to investigate and reveal the mounds – the natural and cultural landscape elements becoming significant historical memory locations, by paying particular attention to the change in their content and meaning, and the forms of expression of historical and cultural memory there during different historical periods. The study aims to find out how the objects of heritage, namely mounds, were used as memory locations for historical consciousness and the patriotic education of citizens (in particular – soldiers, shooters, students) of the restored state in independent Lithuania in 1918–1940 and the Revival period (1988–1990); how it was attempted to install the Soviet cultural memory using the mounds as memory locations – the expressions of the historical and cultural memory after having changed or adapted the contents of memory to new conditions; how even after the sovietisation of the contents of cultural memory of mounds, they became the place of Lithuanian cultural resistance for Lithuanian intellectuals. At the end of the nineteenth century and the beginning of the twentieth century, the mounds became not only objects of historical interest, but also symbols of searches for the ideological roots of the nation, of Lithuanian battles for freedom, and of the nation’s strength. A generalised image of mounds as monumental symbols of the nation’s history and Lithuanian battles for freedom was formed in society through publications in the press. Mounds became not only places of local historical attractions, but also collective historical memory locations. Mounds during the interwar period in Lithuania became a very important place of historical memory – as the ancestral legacy for muture generations capable of being not only objects of interest and pride, but also providing strength to the new generations. Historical and cultural memory was manifested in the following forms: management of mounds and tree planting, excursions, organisation of various events on the mounds or at their base. The Lithuanian Riflemen’s Union (1920–1940), soldiers, students and members of various public organisations (in particular – the Society for the Beautification of Lithuania) took care of the mounds. In the 1920s, the romantic image of the mounds based on imagination still dominated in the media, and the specific and more scientifically based knowledge on mounds spread in the 1930s due to the increasing number of publications prepared by archaeologists and historians, and professional
archaeological researches covered in the media. During the Soviet occupation, it was attempted to link the mounds, as places of Lithuanian battles with crusaders, with the struggles of World War II between the Soviet Union and Germany, by including these objects of heritage into attempted ideologies of joint fights of the Lithuanian and Russian peoples against German aggression. The mounds during the Soviet occupation were a significant location of expression of Lithuanian cultural resistance. Rasos (Saint Jonas’ Festival) celebrations and other events of hiking clubs and other organisations fostering national values, which very often provoked negative reactions by the authorities, were held on or near the mounds. During the National Revival period of Lithuania, the mounds also became locations for different events and gatherings. Currently, the mounds are a large and frequently visited cultural heritage group. Some mounds (like Veliuona, Seredžius, Kernavė, Punia, Apuolė and many others) and Alka-hills (Rambynas Hill) have become places for events that refresh and form living archaeology and other historical memory. Mounds installed centuries ago thanks to the awakening of Lithuanian national revival, which at the end of the 20th century became important points of the Lithuanian national identity and historical self-restraint, today also remain important memory locations for the Lithuanian state and the Lithuanian fights.

Парк Победы на Поклонной горе является одним из наиболее крупных (его площадь составляет 135 гектаров) и значимых мемориальных комплексов Москвы, посвященных победе во Второй мировой войне (1939–1945), частью которой является Великая Отечественная война (1941–1945). Мемориал находится в западной части города, в Дорогомиловском районе, где пролегает Кутузовский проспект, который получил свое название в честь Михаила Кутузова, командовавшего русской армией во время решающих событий Отечественной войны 1812 года. В этом районе расположены музей-панорама «Бородинская битва», открытая в 1962 году, и Триумфальная арка в память о победе над Наполеоном, реконструированная в 1968-м. Именно в этом месте – на Поклонной горе, откуда открывается живописный вид на Москву, – Наполеон ждал ключи от города. Этот эпизод стал важным сюжетом в русской литературе XIX века: он упоминается в «Евгении Онегине» и «Войне и мире». - See more at: http://www.nlobooks.ru/node/6376#sthash.RIIpV8He.dpuf

La transformación de ex centros de detención, tortura y desaparición de la dictadura en lugares de memoria de las violaciones a los derechos humanos, se enmarca en lo que podría denominarse espacio público de la memoria, al cual concurren diversas versiones del pasado represivo.
En el proceso de convertir un ex centro de detención en lugar de memoria, es posible ejecutar usos literales y ejemplares sobre él, que tienden a poner en práctica diversos grados de exclusión ante experiencias del pasado que no han “visto pasar sangre ante sus ojos”. La literalidad o ejemplaridad seguida por los grupos que han emprendido la transformación de ex centros de detención en lugares de memoria, pondrá en evidencia los límites o alcances de la resonancia cultural de la iniciativa, abriendo o cerrando posibilidades de elaborar una vivencia colectiva del terrorismo de Estado.

Jahn’s monument in Cheb. Commemoration of german “turnen” in Bohemia - The contribution should take the form of the case study which would describe the evolution of the movement, its creation and also its so called “second life” together with symbolic meaning of the movement and the importance of the biggest landmark connected with the germant turner movement – the gigantic monument of F. L. Jahn in Cheb which is nearly forgotten in these days.

Throughout Portugal’s urban landscape many ‘sites of memory’ (statues, monuments, museums, place names, and more) continue to perpetuate a celebratory discourse of Portugal’s imperial and colonial past. Post-1974, with the end of the Portuguese Colonial Empire these sites connected to Portuguese imperialism and colonialism have remained relatively undisturbed within Portugal until the last decade where they have been increasingly contested by anti-racist organisations and growing Black Lives Matter activism. This talk will partially illuminate in the Portuguese case, Portugal’s experience in a concurrent international debate over sites connected to European colonialism and how these mnemonic structures act as antagonistic reminders of difficult colonial pasts. In total, the talk will present a brief overview of a current imperial-colonial landscape in Portugal, going onto examine one venerating site of this theme in the country and a recent but short-lived counter-narrative produced at this site through an intervention of graffitiing. The talk will conclude by bringing attention to one site due to be completed, that will work in its immediate locale in establishing a long living counter celebratory narrative of Portugal’s imperial and colonial past.

This article carries out a long-term exploration of the changing forms of organizing commemorative space in postcolonial Cuba. From a non-representational and processual approach, it argues that there is a close connection between different ideologies, and the social and material organization of commemoration. Because commemorative spaces are socially constituted and embedded in power relations, this study addresses the shifting forms of connecting the subjective and objective sides of memory, that is, how commemoration organizes the relation between people and the materiality of commemorative artefacts. During both the capitalist-republican and communistrevolutionary periods, commemorative spaces were constructed and reworked to renew
political hegemony under different premises. These  transformations are examined through three conceptual metaphors—text, arena and performance—and three organizing practices—enchantment, emplacement and enactment. The focus is placed on one of the main Cuban commemorational spaces: the Civic Square or Square of the Revolution of Havana.

Despite the particularities that are present within every instance of genocide or state terror, one thing they all share is that, once the physical violence ends, there are always sites that are left behind, many of which contain material reminders or even concrete evidence of the violations that occurred within their boundaries. By focusing specifically on la Escuela Mecánica de la Armada (ESMA), the largest former concentration camp in Argentina, this article examines these sites as places that allow for a certain set of shared, embodied practices to be performed both by the curators or organizers of the sites, as well as the visitors to the sites. I argue that it is never the spaces themselves, but rather the practices that transpire within these spaces and through the process of transforming the space from a site of atrocity into a site of memory that influence the constructive processing of past violence. They do so through their ability to make people re-encounter and re-activ...

This article analyses the relation between history and memory through the case of the massive violence of the Spanish context after the coup of 1936, the Spanish Civil War and the first years of Franco’s regime. It analyses the process of transformation of the sites of violence in sites of memory during Francoism, and in the current democracy that was born in the transition. The present article argues that in the Spanish case this transformation meant the creation of places of denial, like a previous step to its conversion in places of oblivion and impunity.

The German Gymnastic Association (Deutscher Turnverband), the largest
German gymnastic organisation in the First Czechoslovak Republic, bought a run-down
multi-storey building close to Horní Slavkov in 1928. After costly restoration, it was reopened
as a lodge, the Jahnheim. The Jahnheim was meant to be a meeting place for
members of various German nationalistic organisations, one where they could work to
strengthen their resistance against the Czechoslovak state in an informal atmosphere. This
study employs in particular the journal of the German Gymnastic Association to examine,
which assumptions the building possessed for fulfilling this ambitious plan and whether
the efforts that the German Gymnastic Association invested in the project achieved some
results. We seek to locate this topic in the broader socio-cultural context of the German
gymnastic movement as well as in a transnational perspective. Thanks to this the Jahnheim
near Horní Slavkov obtains the Central European relevance.

Au Chili, la mémoire collective de la violence d’État exercée durant la dictature militaire (1973-1990) apparaît aujourd’hui comme un héritage dissonant et controversé : la question de l’inscription spatiale de cette mémoire soulève tout particulièrement des résistances et catalyse des polémiques. Sur la base d’une enquête ethnographique menée en 2018, cet article porte sur la fabrique collective d’une « route de la mémoire » dans la région de Valparaiso. Il s’agit d’interroger le travail par lequel les lieux qui constituent les cadres spatiaux de la mémoire d’un passé violent sont pensés comme faisant partie d’un réseau, ainsi que les modalités de leur marquage physique et symbolique. Par-là, l’article propose de saisir les projets de mémorialisation à l’aune des enjeux de la justice spatiale et des ancrages territoriaux des groupes qui les mobilisent.

Resumen En el marco de los estudios sobre lugares de memoria vinculados a las violaciones a los derechos humanos cometidas por la dictadura cívico-militar en Chile (1973-1990), este artículo presenta el análisis de visitas a dos lugares de memoria de Santiago de Chile - Villa Grimaldi y Londres 38 - realizadas por personas de distintos grupos etarios. El análisis aborda la interacción de los visitantes con el lugar, considerando los afectos y percepciones que provoca la visita, y la interpelación que estos lugares hacen a las memorias que los visitantes construyen sobre el pasado reciente. Los resultados muestran que, si bien existe acuerdo en la condena a las violaciones a los derechos humanos y la importancia de una cultura de la memoria y los derechos humanos, se produce una distancia entre las generaciones al valorar conflictos del pasado que refieren a distintos momentos históricos.

The present contribution focuses on the presence of Gulag argot in Julija Nikolaevna Voznesenskaja's The Women's Decameron, more specifically on the short stories told by Zina, the former Lager prisoner by means of linguistic analysis and the recently published Dictionary of Russian Slang Expressions: The Lexicon of Penal Servitude and Camps in Imperial and Soviet Russia by Leonid Gorodin. The following study aims to describe the aforementioned stylistic strategy from The Women's Decameron as a form of skaz, but also to underline how language works in this context as lieu de mémoire. It is possible to define the Gulag argot as a site of memory, especially when considering the recent study and exhibition by the Gulag Museum in Moscow, named The Language of Unfreedom. This exhibition called attention to the extent in which the lexicon of Gulags has become part of everyday language, its violent heritage ignored, and this original violence underplayed. The work of the Gulag Museum in Moscow underlines the important role of language in preserving history. The memory of Gulag camps is also a recurring theme in Julija Voznesenskaja's literary and journalistic work; therefore, the usage of Gulag argot cannot be interpreted only as a literary motif, but also as a way to preserve the tragic memory of concentration camps.

Book review: «Mesta pamiati» Rusi kontsa XV – serediny XVIII v., ed. A.V. Doronin, Moscow: Politicheskaia entsiklopediia, 2019. 518 p. (Post Drevniaia Rus’: u istokov natsii Novogo vremeni). ISBN 978-5-8243-2351-1.

Рецензия книги: «Места памяти» руси конца XV – середины XVIII в., ответственный составитель, ответственный редактор серии А. В. Доронин, Москва: Политическая энциклопедия, 2019. – 518 с.: (Post-Древняя Русь: у истоков наций Нового времени). ISBN 978-5-8243-2351-1.

Este artículo es un análisis de las modalidades de utilización, apropiación y (re)presentación del pasado reciente que les otorgan especificidad, delimitan y recrean al Espacio para la Memoria, Promoción y Defensa de los Derechos Humanos Campo de la Ribera, ex Centro Clandestino de Detención, Tortura y Exterminio durante el terrorismo de Estado en Argentina. Esas prácticas institucionales habilitan una construcción de sitio de memoria singular, al delimitar el espacio y hacerlo visible como soporte y vehículo de una narrativa particular del pasado que anuda recuerdos y olvidos. Se muestra que, a diferencia de otros espacios de memoria en el país, Campo de la Ribera se distingue por trabajar especialmente en la promoción de derechos, proponer una narración que expande la delimitación temporal 1976-1983 y construir una propuesta que adquiere sentido en relación a las características del territorio en el que está inserto.

This article analyses the institutional practices of use, appropriation, and (re)presentation of the recent past that give it specificity, delimit and recreate the Site of Memory, Promotion and Defence of Human Rights Campo de la Ribera, former Clandestine Detention, Torture and Extermination Centre during State terrorism in Argentina. These institutional practices enable the construction of a singular site of memory by delimiting the space and making it visible as a support and vehicle for a particular narrative of the past that ties remembrance and oblivion. It is shown that, unlike other sites of memory in the country, Campo de la Ribera is distinguished by working especially in the promotion of rights, proposing a narrative that expands the temporary delimitation of 1976-1983 and constructing a proposal that acquires meaning in relation to the characteristics of the territory in which it is inserted.

Dani Karavan's Negev Monument in Be'er Sheva was a subject of an exhibition at the Negev Museum of Art. The paper explores the personal memories of the public as part of the Monument's status and success and points to some  inspiration sources in set design.
A chapter in the book Dani Karavan: The Negev Monument, ed. Adi Englman, Tel Aviv:  Marcel Art Projects, 2016

The article deals with the concept of non-place of memory (NPM). Author defines NPM broadly as entity which once created by people lost its perceptive properties as man-made, but at the same time kept it material basis. In the narrower sense of the definition NPM are places of murder and bodies deposition sites which are either unrecognized as such or haven't been yet changed into places of memory. Analysis are based mostly on cases of Roma massacres in Poland which took place during II World War, and compared with history of burials and concept of cemetery. Transitions of NMP is then explained by using the Mary Douglas' concept of anomaly.

Keywords: Non-place of memory, place of memory, genocide, materiality, space

This is, to me, one of the great mysteries in Eastern Europe: it has been my repeated experience that things pertaining to the war are officially invisible. Even though the traces truly exist and are blatantly visible to anyone who would look, an illusion is created: as if, arriving at the gates of Auschwitz, one met people claiming that there were no traces of the camp left, and everyone believed them.

El  artículo  propone  una  descripción  comparada  de  los  procesos de marcación social y refuncionalización de ex CCDTyE en lugares de memoria en Chile y Argentina, considerando el tipo de actores que participan en ellos, las estrategias desplegadas, el rol del Estado y los usos que se hace de esos espacios una vez que son recuperados y abiertos al acceso público. Se verá que las diferencias de la intervención estatal en estos procesos en cada país, ha tenido consecuencias en su desarrollo o ralentización, lo que permite entender la opción seguida por cada Estado en cuanto a las políticas de memoria referidas al pasado reciente, y que incluyen o no la refuncionalización de ex CCDTyE como lugares de memoria.

Despite the particularities that are present within every instance of genocide or state terror, one thing they all share is that, once the physical violence ends, there are always sites that are left behind, many of which contain material reminders or even concrete evidence of the violations that occurred within their boundaries. By focusing specifically on la Escuela Mecánica de la Armada (ESMA), the largest former concentration camp in Argentina, this article examines these sites as places that allow for a certain set of shared, embodied practices to be performed both by the curators or organizers of the sites, as well as the visitors to the sites. I argue that it is never the spaces themselves, but rather the practices that transpire within these spaces and through the process of transforming the space from a site of atrocity into a site of memory that influence the constructive processing of past violence. They do so through their ability to make people re-encounter and re-activate the past in the present.