The Voortrekker Monument, the birth of apartheid, and beyond

Crampton, Andrew

doi:10.1016/s0962-6298(00)00062-7

Cited by 44 publications

(20 citation statements)

References 15 publications

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“…Poder, conquista territorial e identidade podem se constituir em bases para a construção de formas simbólicas espaciais que denotam um nítido sentido político. Os exemplos dos monumentos dedicados aos Bandeirantes localizado em São Paulo (Diniz Filho, 1992) e aos pioneiros holandeses (Voortrekker) localizado em Pretoria, África do Sul (Crampton, 2001) são contundentes a esse respeito. Há inúmeras diferenças entre eles, mas ambos descrevem a marcha de desbravadores visando ampliar e efetivamente apropriar-se de um território já apropriado.…”

Section: Monumentos Política E Espaçounclassified

Política, cultura e espaço

Paulo

2017

GOT

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Este texto tem por objetivo estudar as formas simbólicas espaciais. Isto consolida a temática, denotando ao mesmo tempo a sua importância na análise geográfica. As formas simbólicas espaciais constituem representações criadas e recriadas, objetos de celebração e contestação, inseridas efetivamente na organização espacial. Desempenham um ativo papel na sociedade, podendo ser consideradas como reflexos, meios e condições sociais. Neste trabalho discutem-se inicialmente e muito brevemente as relações entre geografia cultural, política e significados, seguindo-se três partes nas quais são abordadas as relações toponímia e política, monumentos, política e identidade e, finalmente, os lugares de densidade política.

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Section: Monumentos Política E Espaçounclassified

Política, cultura e espaço

Paulo

2017

GOT

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“…In this paper, therefore, we take a lead from Forest and Johnson (2002) in focusing on particular elements of the cultural landscape that have been constructed with the explicit aim of promoting a particular type of collective memory of Soviet repressions, unpacking both the visual imagery and symbolism used in these commemorative spaces, and its placement in and relationship with other elements of the environment (Till 2008;Crampton 2001;Johnson 2002). Recalling Renan's prescient statement that 'l'essence d'une nation est que tous les individus aient beaucoup de choses en commun, et aussi que tous aient oublies bien de choses' (the essence of a nation is not only that individuals have many things in common, but also that they have all forgotten many things) (Renan in Bhabha 1990, p.11), we seek to investigate the processes whereby certain memories are commemorated in certain ways, and not others.…”

Section: Cultural Landscape and Collective Memorymentioning

confidence: 99%

Sacred or Secular? ‘Memorial’, the Russian Orthodox Church, and the Contested Commemoration of Soviet Repressions

Bogumił¹,

Moran²,

Harrowell

2015

Europe-Asia Studies

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The late 1980s-mid-1990s reconstruction of the history of Soviet repressions critically influenced the social formation of Gulag memory in Russia. Amongst those re-narrating the past, 'Memorial' Society and the Russian Orthodox Church most actively shaped the collective memory of Soviet repressions, trying to establish multi-layered explanatory constructs of the Gulag. Their interpretations were crystallized through contemporary memorialisation acts in significant landscapes of the past. Focusing on Solovki, Ekaterinburg, Butovo and Magadan and analysing tensions in their memorialisation processes, we discuss secular and Orthodox interpretations of the Gulag, and their impact on the memory of the Soviet repressions in contemporary Russia.

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“…Obviously, the Voortrekker Monument, which celebrated a militant, white Afrikaner nationalism in its political ascendancy after the seizure of power by the National Party in 1948 under the slogan of apartheid, now remains standing as a monument to a failed nationalism but also as a privatized (although partially state-subsidized) tourist attraction (Crampton 2001;Delmont 1993;Grundlingh 2001). But the apartheid regime, with its plan to create separate black nations outside of the white Republic of South Africa, generated other sacred national shrines, such as Ntaba ka Ndoda in the Republic of the Ciskei, where all who lived in this Bantustan were supposed to go on pilgrimage to swear their allegiance to this fictional nation (Hogdson 1987;see Chidester 1992:204-212).…”

Section: National Heritagementioning

confidence: 99%

Unity in Diversity: Religion Education and Public Pedagogy in South Africa

Chidester

2008

Numen

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On 12 September 2003, Minister of Education, Kader Asmal, presented to Parliament South Africa's new national policy on religion and education. Breaking with the confessional religious instruction of the past, the policy established a new educational agenda for teaching and learning about religion, religions, and religious diversity in South African schools. Although this policy was the focus of many years of educational debate and religious controversy, it was also part of broader post-apartheid efforts in nation building. Th e policy was based on an inclusive definition of citizenship; it enacted the state's commitment to constitutional values, respect for cultural diversity, and transformational promise of moving a divided society towards national unity. In this broader context, I want to link South Africa's national policy for religion and education with post-apartheid initiatives in cultural heritage. As public pedagogy, state-driven and market-driven heritage projects have created an expanding classroom for "celebrating diversity and building national unity." Heritage projects have been criticized for manufacturing uniformity and privileging the extraordinary. In working out a curriculum for religion education in schools, these criticisms also need to be addressed. Th is article proposes that fruitful exchanges in theory and pedagogical practice can emerge at the intersection of religion education, heritage studies, and the history of religions.

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The Voortrekker Monument, the birth of apartheid, and beyond

Cited by 44 publications

References 15 publications

Política, cultura e espaço

Política, cultura e espaço

Sacred or Secular? ‘Memorial’, the Russian Orthodox Church, and the Contested Commemoration of Soviet Repressions

Unity in Diversity: Religion Education and Public Pedagogy in South Africa

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