Memorias disidentes. Revista de estudios críticos del patrimonio, archivos y memorias

Memorias Disidentes es una revista semestral lanzada en diciembre 2023. Nacida como proyecto de la Red de Información y Discusión en Arqueología y Patrimonio (RIDAP) es una revista abocada al tratamiento de temas relacionados a los estudios críticos del patrimonio, archivos y memorias, y temas conexos, en donde se admiten y promueven los conocimientos indisciplinados y práxis rebeldes. La revista adopta el formato de una publicación digital de acceso libre y gratuito, de periodicidad semestral, alcance internacional y con calidad académica, científica y artística-creativa. Coordinada desde la Universidad Nacional de San Juan es editada con el apoyo y colaboración de la Universidad del Cauca (Colombia), Universidad Autónoma Metropolitana de Xochimilco (México), Universidad Nacional de Catamarca (Argentina).

ISSN: 3008-7716

Crafts: sensitive art from the margins

2024-09-18

En un mundo herido en que los seres humanos tenemos serias responsabilidades en la situación de precariedad en la que hemos colocado el futuro de numerosas especies compañeras, el hacer artesanal atiende (escucha, responde y transmite) los susurros del entorno natural y social (de la biodiversidad y de la diversidad sociocultural), realizando un trabajo de hilvanado intergeneracional que nos obliga a (re)pensar el
tiempo, el espacio, la trascendencia, la estética y la ética... toda (nuestra) existencia en múltiples escalas.

Editoras: Roxana Amarilla y Patricia Dreidemie
Colaboradora: Ivana Salemi

RECEPCIÓN DE CONTRIBUCIONES hasta el 30 de agosto 2025.

Ancestors, Bodies-Territories and Memories. Debates and reflections on restitution, repatriation, return and reburial of ancestors

2024-09-18

In this issue of the Memorias Disidentes Journal we seek to address the processes of patrimonialization, restitution, repatriation and return of ancestors to their territories to promote the staging of reflections, debates, experiences. We propose to make more complex the views and approaches on key concepts related to the topic such as bodies-territories, restitution, reburial, reparation, re-dignification and other associated concepts. At a global level and for several decades, different processes of return and reburial of ancestors' bodies to their territories have been generated in response to the demands promoted by various indigenous movements and activisms. In South America in particular, this issue has developed in a different way among the different countries, perhaps motivated by the preeminence, in some contexts, of colonial relations that inhibit and make invisible indigenous agencies and rights enshrined in international regulations. However, in recent decades this issue has begun to be activated in some countries while it has deepened in others, being central to some ethnopolitical agencies of different peoples that, faced with the collecting and patrimonialization of their ancestors and neo-extractivist practices on the territories, promote interpellations and challenges to these situations. These impacts are also reactivated through institutionalized and standardized practices that reconvert bodies into objects of collections, repositories and into matter susceptible to management and intervention. In this context, various indigenous organizations have developed proposals for their own research and seek collaborations with non-indigenous researchers to promote the return of ancestors and sacred objects in order to heal the territories of life. With this dossier we hope to be able to broaden the panorama of the subject with the contribution of new examples as well as to put into discussion the concurrence of other variables that intersect in the development of these processes. Guiding thematic axes: - examples of processes of restitution, repatriation and return of bodies of ancestors and/or associated material culture. - institutionalization, regulations and protocols - collecting and patrimonialization of bodies of ancestors and material culture. - conceptual and methodological discussions on restitution/repatriation. - archival studies and community work linked to repatriations, restitutions, returns and reburials. - legal and ethical demands and claims for reparation, re-dignification and territorial compensation. - epistemic, ontological and political debates and interpellations on excavation, exhibition, studies, intervention, management, restitution or return of bodies. - policies of self-management, control and indigenous management of ancestors in museums, repositories, landscapes. -the introduction of other ways of managing and carrying out repatriations and reburials.

Vol 1 No 2 (2024): Pedestales Vacíos. Memorias disidentes: monumentos intervenidos, iconoclasias y disputas por lo público en América Latina

Many Latin American nations, as a foundational genesis, sculpted in bronze some of their egregious horrors: conquerors, encomenderos, slave traders, genocides, army leaders who massacred entire populations, and a foreseeable etcetera. If it is true that, as Ernest Renan says, nations are less what they remember than what they are forced to forget, we could ask ourselves what is the role of monumentalization and the invention of public memory and national heritages in this founding oblivion. The wave of intervention, impugnation, and demolition, as the case may be, of monuments generally dedicated to male heroes, has become generalized in recent years in the continent and the world. How can we read this iconoclastic will? How can we approach it, taking into account the political impulse that drives it? Could we think of the iconoclasm behind the intervention and the toppling of recent statues and monuments not only as the impugnation of a proper name, a historical subject, a genocide or a slave trader, but also as the overthrow of that sovereign gesture, of a relationship with authority, the relationship of recognition to who narrates, who fixes, who names? Indigenous collectives, feminist collectives, organized women's groups against patriarchal violence, political groups fighting for the recovery of land, but also individual citizens, passers-by who join a collective call, participate in the iconoclastic actions. At the same time, institutionalized voices speak of the need to avoid "heritage damage", insist on "the preservation of identity signs" -even when, as most of the media reports during the 8M marches in Mexico City showed, the vast majority of the population that was in the streets "defending the monuments" did not know who was represented in the monuments or what place in history they had. This is not necessarily a "failure" of power, perhaps the opposite. But the question emerges on this point: what happens to a society that is called upon to "preserve" that about which it lacks a narrative, or whose narrative no longer corresponds to meaning, to experience, to the "truth effect"?

Published: 2024-07-15

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