The use of past events as political symbols in Spain. The example of Vox and the need for a new archaeology of ethnicity

Rodríguez-Temiño, Ignacio; Sánchez, Jaime Almansa

doi:10.1080/13527258.2021.1941195

Cited by 9 publications

(6 citation statements)

References 34 publications

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“…Archaeological heritage was approached from the political viewpoint of its contemporary reception: for example, the erasure of memory by Jihadist destruction of Assyrian archaeological sites from 2500 to 600 BC in Syria and Iraq in 2014–2016 (González Zarandona et al, 2018; Harmanşah, 2015; Smith et al, 2016) and the different representations of the Three Kingdoms (220 BC–80 AD) legacy in China across governmental, commercial and public media (Liboriussen and Martin, 2020). Other studies addressed the nationalist uses of Spanish archaeological and historical symbols on social media (Rodríguez-Temiño and Almansa-Sánchez, 2021); the exploitation of the Battle of Szigetvár (1566) in political extremism in Croatia (Brentin, 2016); the discursive appropriation of the Iron Age, Roman and medieval history of Britain (Bonacchi et al, 2018), as well as of the Magna Carta (1215) (Farrell-Banks, 2019) in Brexit debates on Twitter and Facebook. Another study discussed the 13th-century Mevlevi Sema ceremony as part of Turkish intangible heritage practice on SNS (Pietrobruno, 2014).…”

Section: Resultsmentioning

confidence: 99%

“…Dissonant heritage also was closely connected to people-centred heritage of excluded groups such as Black people (Cook and Potter, 2018), ethnic minorities, indigenous groups (Arrigoni and Galani, 2019a) and immigrants or descendant communities (Heimo, 2017) as well as to heritage work in transnational contexts (Koskinen-Koivisto, 2019). Governmental communication policy was discussed in relation to authorised heritage and state soft power (Liboriussen and Martin, 2020), the politics of memory (Benzaquen, 2014), the contested past in contemporary Ukrainian-Russian political conflicts (Paulsen, 2013) and uses of history and heritage in the construction of contemporary far-right political narratives (Rodríguez-Temiño and Almansa-Sánchez, 2021). Laurajane Smith’s notion of ‘“authorised heritage discourse” [.…”

Section: Resultsmentioning

confidence: 99%

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Difficult heritage on social network sites: An integrative review

Kelpšienė¹,

Armakauskaitė²,

Denisenko³

et al. 2022

New Media & Society

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Social network sites (SNS) have recently become an active ground for interactions on contested and dissonant heritage, on the heritage of excluded and subaltern groups, and on the heritage of collective traumatic past events. Situated at the intersection between heritage studies, memory studies, Holocaust studies, social media studies and digital heritage studies, a growing body of scholarly literature has been emerging in the past 10 years, addressing online communication practices on SNS. This study, an integrative review of a comprehensive corpus of 80 scholarly works about difficult heritage on SNS, identifies the profile of authors contributing to this emerging area of research, the increasing frequency of publication after 2017, the prevalence of qualitative research methods, the global geographic dispersion of heritage addressed, and the emergence of common themes and concepts derived mostly from the authors ‘home’ fields of memory studies, heritage studies and (digital) media studies.

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Section: Resultsmentioning

confidence: 99%

Section: Resultsmentioning

confidence: 99%

Difficult heritage on social network sites: An integrative review

Kelpšienė¹,

Armakauskaitė²,

Denisenko³

et al. 2022

New Media & Society

View full text Add to dashboard Cite

show abstract

“…Visual symbols discussed include gestures (Damcevic & Rodik, 2018), drawn images (El-Farahaty, 2019), photographs (Farquhar, 2013; Garduño Freeman, 2010; Ryzova, 2015), or material objects appearing as visual content (Adriaansen, 2020; Kozachenko, 2019). symbols also appear in verbal communication, for example, nationalist slogans chanted during football games (Sindbæk Andersen, 2016), or anthems (Bosch, 2020), or take the form of complex symbols, such as past events functioning as political symbols (Rodríguez-Temiño & Almansa-Sánchez, 2021). symbols might be considered a constitutive element of reality (Dobysh, 2019).…”

Section: Ontology Validationmentioning

confidence: 99%

An Ontology of Semiotic Activity and Epistemic Figuration of Heritage, Memory and Identity Practices on Social Network Sites

et al. 2023

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This study presents the construction and validation of a formal conceptual model, or domain ontology, useful for the formal representation and analysis of conversations on heritage, memory and identity (HMI) on social network sites (SNS), of interviews with participants in such conversations, and of scholarly works engaging with such phenomena. The ontology provides for the first time a conceptual framework for HM interactions on SNS addressing the semiotic and discursive nature of such interactions in the context of cultural-historical activity theory and semiosphere theory. Part of the Connective Digital Memory in the Borderlands research project, it is developed using an evidence-based knowledge elicitation and domain modeling approach. The study presents the three components of the ontology: an event-centric core conceptual model, an inductively derived concept taxonomy, and a meta-theoretical conceptual scheme, based on a combination of conceptual analysis and lexical analysis of relevant scholarly literature. To validate the ontology, it then provides an example of how it can be used to represent an actual HMI-related SNS conversation and scholarly intervention using knowledge graphs, a quantitative analysis of the occurrence of taxonomy terms in different subfields of HMI on SNS studies, a qualitative analysis of concepts used in studies on non-professional, archeological, and institutional heritage communication on SNS, and a meta-theoretical account of studies of HMI on SNS. The ontology can be used as a framework for theorization and for the development of data models, questionnaire protocols, thematic analysis vocabularies, and analysis queries relevant to HMI on SNS research.

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“…Consequently, Spain is at the same time the fourth country to legalize same-sex marriage and adoption in the world (International Lesbian, Gay, Bisexual, Trans and Intersex Association, 2020 ) and a place where there is still discrimination against LGBTI individuals (Rault, 2020 ). In fact, there is strongly extremist opposition against the rights of the LGBTI collective by some parties in the Congress of Deputies (Abou-Chadi & Finnigan, 2019 ; Rama et al, 2021 ; Rodríguez-Temiño & Almansa-Sánchez, 2021 ). This situation is in line with results of a 2019 European survey that revealed the following: 8% of Spanish LGBTI people (aged 15 years and over) had experienced physical and/or sexual attacks in the preceding 5 years because of their sexual orientation; 41% had experienced harassment in the preceding 12 months because of their sexual orientation; and 81%, at some point, had avoided holding hands with their same-sex partner in public for fear of being assaulted, threatened, or harassed (European Union Agency for Fundamental Rights, 2020 ).…”

Section: Introductionmentioning

confidence: 99%

What Does Heterosexuality Mean? Same-Sex Attraction, Behaviors, and Discomfort Among Self-identified Heterosexual Young Adults from Spain

et al. 2022

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Sexuality has been censored by Spanish culture, where legal progress in the form of new policies about sexual diversity rights has not been followed by lower levels of social discrimination. This has affected sexual development across the lifespan for both sexual minorities and heterosexual people who experience their sexuality outside of heteronormativity. However, the literature has regularly excluded the possible consequences of the experience of sexuality within prescriptive categories, particularly in heterosexual people. This study delves deeper into the same-sex experiences of heterosexual women and men and the discomfort they may feel toward such experiences in Spain. A total of 2900 young Spanish people who self-identified as heterosexual completed a questionnaire on sexual diversity and experiences related to sexual orientation. The mean age was 24.22 years (SD = 5.71), 71.1% were women, and 28.9% were men. More heterosexual women than heterosexual men reported having had same-sex attraction, fantasies, desires, and behavioral intentions. However, these men and women reported having similar levels of same-sex sexual intercourse. The discomfort level experienced was higher among heterosexual men and younger people, suggesting the possibility that traditional norms restrict behavioral expression of sexuality among these individuals. At least in the Spanish context, these gender differences should be taken into account to adjust all psychological and educational interventions in the future to improve inclusive sexual attitudes and the treatment of discomfort with sexual orientation. Following these results, research on sexual diversity should focus on young heterosexual people who have different same-sex experiences according to gender differences.

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The use of past events as political symbols in Spain. The example of Vox and the need for a new archaeology of ethnicity

Cited by 9 publications

References 34 publications

Difficult heritage on social network sites: An integrative review

Difficult heritage on social network sites: An integrative review

An Ontology of Semiotic Activity and Epistemic Figuration of Heritage, Memory and Identity Practices on Social Network Sites

What Does Heterosexuality Mean? Same-Sex Attraction, Behaviors, and Discomfort Among Self-identified Heterosexual Young Adults from Spain

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