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Li, Man-fung, and 李文峰. "A study of the Tientsin massacre." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1999. http://hub.hku.hk/bib/B31952197.
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Briggs, Eppie. "The Munich Massacre: A New History." Thesis, Department of History, 2011. http://hdl.handle.net/2123/7980.
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This thesis examines the Nixon administration’s response to the Munich Massacre; a terrorist attack which took place at the 1972 Olympic Games in Munich. By examining the contextual considerations influencing the administration’s response in both the domestic and international spheres, this thesis will determine the manner in which diplomatic intricacies impacted on the introduction of precedent setting counterterrorism institutions. Furthermore, it will expound the correlation between the Nixon administration’s response and a developing conceptualisation of acts of modern international terrorism.
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Aroni, Renzo. "Choreographing a Massacre: Memory and performance of the Accomarca Massacre in the Ayacuchan Carnival in Lima, Peru." Pontificia Universidad Católica del Perú, 2015. http://repositorio.pucp.edu.pe/index/handle/123456789/78548.
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El 14 de agosto de 1985, durante el largo conflicto armado interno entre la guerrilla maoísta de Sendero Luminoso - SL y el Estado peruano, una patrulla del Ejército entró en el pueblo andino de Accomarca, ubicado en la región de Ayacucho, y asesinó a 69 personas indígenas, incluyendo niños y ancianos, supuestos simpatizantes del grupo insurgente. La mayoría de los sobrevivientes y familiares de las víctimas se desplazaron a Lima y se integraron en una organización de víctimas y en la Asociación Hijos del Distrito de Accomarca - AHIDA. Desde el año 2011, con motivo de la extradición desde los Estados Unidos del mayor Telmo Hurtado, principal responsable de la masacre, la AHIDA ha recreado la dolorosa experiencia de la matanza a través de una performance anual del carnaval ayacuchano, incorporando coreografías y canciones testimoniales para exigir la justicia para las víctimas de la masacre. Esta performance carnavalesca integra a los niños y jóvenes que no vivieron la masacre, pero imaginan, interpretan y crean su propia memoria mediante la comunicación con los sobrevivientes y la participación en la producción cultural del evento.En este artículo expongo cómo los sobrevivientes y familiares de las víctimas recuerdan la masacre y transmiten sus memorias a sus hijos a través de una actuación carnavalesca. Describo la producción deuna memoria intergeneracional a través de la transmisión intergeneracional, que se construye en el espacio doméstico (familia), el espacio comunal/institucional (AHIDA), y el espacio público (carnaval). Sin duda, la ocasión del carnaval es un espacio de gran alcance para la producción de otras formas de memoria, y para la demanda de la justicia a través de una coreografía participativa y performance musical.On August 14, 1985, during the long internal armed conflict between the Maoist guerrilla group Sendero Luminoso and the Peruvian state, an army patrol entered the Andean town Accomarca, located in the Ayacucho region, and killed 69 indigenous people, including children and elderly, alleged supporters of the insurgent group. The majority of survivors and relatives of victims were displaced to Lima and integrated into the victims’ organization and the Asociación Hijos del Distrito de Accomarca - AHIDA. Since 2011, on the occasion of the extradition from the United States of Lieutenant Telmo Hurtado, main person responsible of the massacre, the AHIDA has recreated the painful experience of the massacre through an annual Ayacuchan Carnival performance incor- porating choreography and testimonial songs to demand justice for the victims of the massacre. In addition, this carnivalesque performance involves children and young people who did not lived the massacre, but imagine, interpret and create their own memory by communicating with the survivors and participating in the cultural production of the event. In this article, I expose how survivors and relatives of victims remember the massacre and transmit their memories to their children through a carnivalesque performance. I describe the production of an intergenerational memory through the intergenerational transmission, which is constructed in the domestic space (family), the communal/institutional space (AHIDA), and the public space (Carnival). Surely, the occasion of the Carnival is a powerful spacefor the production of other forms of memory, and for the demand for justice through participatory choreographic and musical performance.
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Hopson, Susannah. "The cultural specificity of memory and commemoration : the Bear River Massacre (1863) and the Sand Creek Massacre (1864)." Thesis, University of Hull, 2017. http://hydra.hull.ac.uk/resources/hull:16453.
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[From the introduction]: This work is a study of the collective remembrance of two Native American massacre sites, Bear River (1863) and Sand Creek (1864). I have chosen to consider these two particular massacres because they both occurred during the American Civil War and took place in America’s western territories. Both massacres have been the subject of very interesting, yet substantially different, memorialization projects and their representations contrast greatly, particularly within Euro-American public and scholarly memory. The Sand Creek Massacre has a wide, varied historiography and is remembered within American history as one of the most brutal and violent massacres of indigenous peoples in the American West. By contrast, despite the number of Natives slaughtered at Bear River exceeding numbers at Sand Creek, the Bear River Massacre has a very limited historiography and to date has received little attention in American public memory. This thesis explores the problems inherent in attempting to apply the concept of collective memory to the Euro-American and Native American remembrance of Bear River and Sand Creek from the time of the massacres until the present day. I reveal memory and commemoration at the two massacre sites to be culturally specific and demonstrate that different Euro-American and Native cultural memories are not easily transportable across disparate ethnic boundaries, a fact existing collective memory literature often fails to acknowledge. This has made the process of creating a collective memory that crosses Native and Euro-American cultures very difficult. Currently, at both Bear River and Sand Creek, different tribal and Euro-American memories of the massacres remain polarized and culturally specific, yet they co-exist at a shared site of atrocity. However, and somewhat paradoxically, I also argue that the contested process of attempting to collectively remember across disparate groups has aided in a process of healing, reconciliation and historical understanding. In order to demonstrate the cultural specificity of memory at Bear River and Sand Creek, I critically explore the notion’s roots before examining in depth an anomaly in Western American history: how one of the biggest massacres in this history, the death of approximately 250 Northwestern Shoshoni at Bear River in Southeastern Idaho, has been consistently under-emphasized by popular and academic historians, as well as in American public memory. I contend, therefore, that Bear River cannot be entirely categorized with instances of violence against Indian peoples in the formation of the 1800s American West. I argue that this lacuna is a result of limited cross-cultural historical representation from the Mormon Church, the Northwestern Shoshoni, Unionaffiliated soldiers and Euro-American settlers. Each of these histories tends to remain separated in American scholarly and public memory. As I shall demonstrate, this has resulted in the relative obscurity of Bear River. I analyze key reasons for this underemphasis, focusing primarily on the history of Mormon settlers in the region and the relative public silence of the Northwestern Shoshoni regarding tribal history of the massacre. The second part of this thesis centers on the better-known history of how 165-200 Cheyenne and Arapaho were massacred at Sand Creek in 1864. I pay close attention to the Sand Creek Massacre National Historic Site in Southeastern Colorado, considering the problematic impact different Native and non-Native notions of place have had on constructing the collective and public remembrance of the massacre. I argue that a site of such resounding loss is subject to too many contested interpretations to serve as a viable means of expressing a form of collective memory. However, I also argue that the desire to articulate loss and voice reconciliation at Sand Creek has nonetheless led to a positive interaction across Native and non-Native boundaries that has aided in a process of healing and cultural understanding.
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Schlunke, Katrina, of Western Sydney Hawkesbury University, Faculty of Social Inquiry, and School of Humanities. "An Autobiography of the Bluff Rock Massacre." THESIS_FSI_HUM_Schlunke_K.xml, 1998. http://handle.uws.edu.au:8081/1959.7/783.
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This thesis is a multi-faceted engagement with the many events and people that came to be known as 'The Bluff Rock Massacre'. Employing a number of textual techniques it seeks to articulate the ways in which 'historical' events and particular places come to be lived out in subjects who are both past and present and in a constant state of becoming. The work employs official historical records, family histories, tourist leaflets, gossip, field notes and other texts to show the multiple ways in which an event both becomes and exceeds its invention. The thesis is concerned with the ways in which the non-Aboriginal can write Australian history after the many Aboriginal interventions into hegemonic history and the ongoing re-appraisal of 'What happened?' Simultaneously the writing is written on the terrain of post-identity politics and is both queered and performative. The work attempts a textual exposition of the questions - How does one write the past when it is also the present?; What is a postcolonial autobiography?; what is a postcolonial sexuality/textuality? - rather than answer themDoctor of Philosophy (PhD)
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Fuller, Simon. "The Tiananmen Square Massacre : a historical perspective /." Title page, contents and preface only, 1992. http://web4.library.adelaide.edu.au/theses/09AR/09arf968.pdf.
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Schlunke, Katrina Maree. "An autobiography of the Bluff Rock massacre /." [Richmond, N.S.W.] : University of Western Sydney, Hawkesbury, 1999. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030811.094439/index.html.
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Janes, Jen. "The Texas chainsaw massacre: our collective nightmare." [Denver, Colo.] : Regis University, 2008. http://165.236.235.140/lib/JJanes2008.pdf.
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Plewak, Victoria Teresa. "Katyn 60 years on, uncovering a Stalinist massacre." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ59737.pdf.
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Forsyth, Susan J. "Writing Wounded Knee : representations of the 1890 massacre." Thesis, University of Kent, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285982.
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Jama, Zacharia. "Reconstructing a film in fragments : Xasuqii means massacre." Thesis, Massachusetts Institute of Technology, 2019. https://hdl.handle.net/1721.1/123589.
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Thesis: S.M. in Art, Culture and Technology, Massachusetts Institute of Technology, Department of Architecture, 2019Cataloged from PDF version of thesis.
Includes bibliographical references (pages 72-75).
The thesis discusses techniques for reconstructing a film about mass graves in Northern Somalia (Somaliland), the search for unanswerable questions, and navigating the trauma involved in the cinematic process. In 2019, Somalia is just as fragmented as it was during colonization. During the Somali Civil War 30 years ago, the dictatorship of Siad Barre was challenged; he responded with collective punishment on groups of civilians based on their tribe. In Somaliland, this punishment meant mass executions and the indiscriminate bombardment of cities. In 2015, I visited Somalia for the first time. I filmed forensic anthropologists exhuming mass graves and the following year, released an investigative documentary about the mass atrocities in Somaliland. In retrospect, the selectivity of victim interviews and greater emphasis on confronting war criminals seem problematic given the sensitivity of the topic: victims relived the trauma of mass atrocities and in doing so, it may have caused further trauma. This thesis and the accompanying film attempt a more dignified and respectful approach to uncovering the events in the Somali Civil War. The new iterations of the film discussed in the thesis use a more essayistic approach (Minh-ha, Farocki, Marker) and a more temporally-fragmented editing style. The resulting film aims to create a more appropriate experience that resembles the filmmaker's reality and the way memory works.
by Zacharia Jama.
S.M. in Art, Culture and Technology
S.M.inArt,CultureandTechnology Massachusetts Institute of Technology, Department of Architecture
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FILHO, DINALDO SEPULVEDA ALMENDRA. "THE MYSTERIES OF CARANDIRU: PRISON, MASSACRE AND MASS CULTURE." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2007. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=10611@1.
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COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIORO objetivo desta dissertação é investigar o entretenimento e seus diferentes suportes midiáticos, tomando como objeto de estudo o fenômeno de proliferação de narrativas sobre a Casa de Detenção de São Paulo, o presídio do Carandiru. Desde 2 de outubro de 1992, data do massacre de 111 detentos pela Polícia Militar, até os dias de hoje, a memória do complexo penitenciário foi operacionalizada e mercadorizada como uma fonte infinita de histórias a serem vendidas em um mercado cultural acolhedor e de grande audiência. O Carandiru, seu mundo desconhecido e misterioso, bem como as experiências de vida dos detentos que nele habitaram foram transformados em produtos de consumo capazes de gerar não apenas um estrondoso sucesso comercial, mas, também, a possibilidade de variação dos bens culturais sobre a prisão em inúmeros formatos, trabalhados e configurados, nos mais distintos setores da indústria e do comércio, como o editorial, o cinematográfico, o televisivo, o fonográfico, o radiofônico, o fotográfico, o jornalístico, o turístico e o das artes plásticas e cênicas. Diante deste contexto, estudamos os múltiplos modos de apropriação da memória da cadeia e dos seus presos, assim como os deslizamentos do livro Estação Carandiru, de Drauzio Varella, por diferentes suportes, entre eles o cinema e a TV, num esforço para compreender como o fascínio pelo crime, o trauma dessa trágica memória e a lucrativa cultura de massas se entrelaçaram em uma intrigante trama midiática.
The aim of this dissertation is to investigate the entertainment and its different mediatics supports, concerning the phenomenon of proliferation of narratives about The House of Detention of São Paulo, the prison called Carandiru. From October 2, 1992, the date of the massacre of 111 prisoners by the Military Police, until these days, the memory of the penitentiary complex has been operated and commercialized as an infinite source of stories to be sold in a welcomed and in a vast audience cultural market. The Carandiru, its unknown and mysterious world, as well as the prisioner´s life- experience experience who inhabited there were transformed in a consumption segment which has been able to generate not only a huge commercial success, but also the possibility of variation of the cultural products concerning the prison in uncountable forms, all of them configured and performed in the most distinct industrial and commercial sectors, as the editorial, the cinematographic, the televisive, the phonographic, the photographic, the journalistic, the touristic and of the plastic and scenic arts. In this context, we will study the multiples modes of appropriation of the memory of the jail and of its prisoners, as well as the slides of the book Estação Carandiru, by Drauzio Varella, by different supports, among them the cinema and the TV, in an effort to understand how the fascination for the crime, the trauma of this tragic memory and the lucrative mass culture came to interlace in an intriguing mediatic plot.
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Taylor, Mark J. "The massacre at My Khe 4 : a different story." Thesis, University of Hull, 2010. http://hydra.hull.ac.uk/resources/hull:2785.
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My Khe 4 was the name given by the Americans to a sub-hamlet in the village of Son My in South Vietnam. According to the Vietnamese, American soldiers killed over ninety civilians there on 16 March 1968, the day that, less than two miles away, another unit was massacring the inhabitants of My Lai 4. The Americans did not respond to allegations that civilians had been killed at My Khe 4 until December 1969 and although the leader of the platoon which had assaulted the sub-hamlet was charged with murder and investigators identified a member of his platoon as the killer of a child, neither of the men had to face trial.American reporters, their attention fixed on the events at My Lai 4, rarely took the trouble to familiarise themselves with what was alleged to have happened at My Khe 4 and those historians who have mentioned the 'other' massacre in Son My have usually presented it as a strand in the story of My Lai. Careless research has led some to argue that the massacres were the result of an order to destroy Son My and its people and the US Army has also been accused of trying to obscure what its investigators had discovered about the killings at My Khe 4 and of ensuring, with the encouragement of the Nixon administration, that no one would be tried for them. Whilst the story of My Khe 4 reveals many of the Army's weaknesses, however, it does not supply evidence of conspiracy. The massacre at My Khe 4 and its consequences are significant because they reflect, probably more accurately than what is now referred to as the My Lai Massacre, the nature of America's war in Vietnam.
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Pereira, Verenilde Santos. "Violência e singularidade jornalística : o "massacre da expedição Calleri"." reponame:Repositório Institucional da UnB, 2013. http://repositorio.unb.br/handle/10482/14140.
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Tese (doutorado)—Universidade de Brasília, Faculdade de Comunicação, Programa de Pós-Graduação em Comunicação, 2013.Submitted by Alaíde Gonçalves dos Santos (alaide@unb.br) on 2013-08-22T15:12:39Z No. of bitstreams: 1 2013_VerenildeSantosPereira.pdf: 1565342 bytes, checksum: fc17085d6e900976090ff4810314e32b (MD5)
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Essa tese analisa os limites que a singularidade - considerada por Adelmo genro (1987) como a matéria-prima do jornalismo - oferece para a inteligibilidade de acontecimentos complexos que necessitam de uma contextualização consistente e da divulgação da estrutura de sentidos de onde os acontecimentos emergem. Para refletir sobre os limites dessa singularidade que, conforme padrões da escrita jornalística, é sintetizada no lead dos textos, verifica-se a maneira como foi constituída a singularidade jornalística na cobertura feita pelos jornais impressos sobre o episódio que ficou conhecido como o “massacre da Expedição Calleri”. O fato ocorreu em outubro de 1968 no percurso da estrada BR-174, que liga Manaus a Boa-Vista e envolveu os índios Waimiri-Atroari e a expedição católica chefiada pelo padre italiano Giovani Calleri. A tese analisa como foi possível a apreensão da singularidade jornalística a partir da contraposição entre os enunciados sobre esses indígenas e os fatos ocorridos em seu território e subtraídos dos textos divulgados. _______________________________________________________________________________________ ABSTRACT
This PhD thesis analyses the limits by which the journalistic singularity – considered by Adelmo Genro (1987) to be the raw material of journalism – offers to the intelligibility of complex events which need a consistent contextualization and propagation of the structure of meanings from which the events emerge. To reflect on the limits of this singularity which, according to the standards of journalistic writing, is synthesized in the lead of the texts, the way it was constituted in the coverage made by printed newspapers is verified in the case of the episode that became known as “the massacre of the Calleri expedition”. This fact occurred in October 1968 on the route of the BR-174 highway which links Manaus to Boa Vista and involved the Waimiri-Atroari indigenous people and a Catholic expedition led by the Italian priest Giovani Calleri. The thesis analyses how the apprehension of journalistic singularity was possible from the contrast between the statements about this indigenous people subtracted from the published texts and the facts which occurred within their territory.
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Sisson, Timothy Wallace Patricia Ward. "Uncovered the cover-up of the My Lai massacre /." Waco, Tex. : Baylor University, 2008. http://hdl.handle.net/2104/5278.
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Lucas, Georgina Mary. "The meaning of massacre in English Renaissance drama, 1572-1642." Thesis, University of Birmingham, 2016. http://etheses.bham.ac.uk//id/eprint/6993/.
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The PhD examines the web of meanings elicited by and constructed around the act and concept of massacre in English Renaissance drama. The study is underpinned by two contentions. The first is that the enactment of massacre, both on and off-stage, is often predicated upon the same kinds of fictive and imaginative processes inherent to dramatic practice. The second is that the 1572 St Bartholomew’s Day Massacre in Paris was instrumental to conceptualisations of Renaissance massacre. Bartholomew, along with its most flagrant dramatic depiction, Christopher Marlowe’s The Massacre at Paris (1593), anchors every part of the study. The thesis is split thematically into three sections, each of which contains two chapters. The first part explores the language of massacre. Chapter 1 examines the denotations and connotations of the word massacre in French and English. Chapter 2 looks at the means through which the rhetoric of massacre reports prompt emotional responses in readers and spectators. Part two investigates the relationship between massacre and the state. Chapter 3 explores massacres committed from ‘above’ by ruling or de facto powers. Chapter 4 considers inverse phenomena – massacres committed from ‘below’ – by usurpers, lesser magistrates, and private individuals. The final part examines the relationship between massacre and warfare. Chapter 5 explores massacres committed by external forces – from ‘without’ – and explores the contribution of massacre to wars of conquest, sieges, and sacks. Chapter 6 addresses massacres committed ‘within’, examining inter-state conflicts and the internal logic of battle. The thesis concludes by gesturing to the continuation of key theorisations of massacres after the closure of the theatres in 1642.
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Onodera, Iwi Mina. "Estado e violência: um estudo sobre o massacre do Carandiru." Pontifícia Universidade Católica de São Paulo, 2007. https://tede2.pucsp.br/handle/handle/13028.
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Previous issue date: 2007-10-25Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
This project analyses the Carandiru Massacre and the historical context that involves the episode. Through evidences here pointed we show the problematic of the autocratical brazilian State and its repressive aparattus, which actuates in the coercion of civil and individual freedom by the use of Military Police, Government organs and its bureaucracy, or by its own social exclusion. We put in context the episode by showing the historical of the brazilian institucional violence, the inoperable penal laws, the problematic of the State of Rights, the failure of the prison sytem and the frequent exposures of the organizations of Human Rights
Este trabalho analisa o Massacre do Carandiru e o contexto histórico que envolve o episódio. Por meio das evidências aqui apontadas mostramos a problemática do Estado autocrático brasileiro e de seu aparato repressivo, que atua na coação das liberdades civis e do indivíduo pelo uso da Polícia Militar, dos órgão de Governo e sua burocracia, ou da própria exclusão social. Contextualizamos o episódio ao mostrar o histórico da violência institucional brasileira, as inoperantes Leis Penais, a problemática do Estado de Direito, a falência do sistema prisional e as freqüentes denúncias das organizações de direitos humanos
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Preussler, Gustavo de Souza. "Criminalização secundária e justiça penal hegemônica: aspectos criminológicos no caso do Massacre de Eldorado de Carajás." Universidade do Estado do Rio de Janeiro, 2013. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=6350.
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Coordenação de Aperfeiçoamento de Pessoal de Nível SuperiorA presente tese faz um estudo sobre a criminalização secundária e a justiça penal hegemônica a partir da análise criminológica do caso de Eldorado de Carajás. A metodologia usada é a pesquisa bibliográfica agregada à pesquisa documental. Nestas, extraiu-se o discurso das criminalizações e sua função subterrânea no Estado Policial. A metodologia empreendida na realização deste trabalho parte da perspectiva do materialismo histórico. Os processos criminalizantes secundários subterrâneos não se exaurem em um momento efêmero, mas são a continuidade histórica de uma tragédia, de uma mesma matriz massacrante, seguindo a lógica da luta de classes. Essa continuação se dá pelas violências institucionais e estruturais com matriz nos conflitos agrários antecedentes e que detêm raízes legitimantes de massacres nos discursos criminológicos que vão do pré-positivismo ao criticismo contemporâneo. A comprovação da tese ocorre pela análise da ação penal que ficou mundialmente conhecida como O Caso do Massacre de Eldorado dos Carajás. O ponto de partida é a verificação concreta do respectivo caso, avançando para uma concepção abstrata da criminalização secundária subterrânea. O papel de pulsão vingativa do Estado contra a miséria e a adesão subjetiva à barbárie pela Justiça Penal deixam claros seu caráter hegemônico e a existência de uma criminalização vitimológica (secundária e subterrânea) em razão da distribuição desigual dos bens positivos e negativos aos condenados da terra.
This thesis is a study about the secondary criminalization and the hegemonic criminal justice from the criminological analysis of the Eldorado de Carajás case. The used methodology is literature assembled with documental research from which the discourse of the decriminalization and its furtive role inside the Police State was extracted. The method undertaken to perform this work starts from the perspective of the historical materialism. The secondary and illegal criminalizing processes do not wear themselves out in a fleeting moment, but, are the historical continuity of a tragedy, from an equal massacre matrix, following the logic of the class struggle. Such continuation happens through the structural and institutional violence rooted in the previous agrarian conflicts and holds legitimizing roots of massacres in the criminological discourses that go from pre-positivism to contemporary criticism periods. The proof of the thesis happens with the analysis of the prosecution worldwide known as O Caso do Massacre de Eldorado dos Carajás. The starting point is the concrete verification of the respective case, moving towards an abstract conception of the secondary and furtive criminalization. The role of the vengeful impulse of the State against misery and the subjective adhesion by the Criminal Justice to the barbarism make clear their hegemonic character and the existence of a victimological criminalization (secondary and furtive) due to the uneven distribution of both positive and negative rights to the land wretched ones.
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Li, Man-fung. "A study of the Tientsin massacre Tianjin jiao an yan jiu /." Click to view the E-thesis via HKUTO, 1999. http://sunzi.lib.hku.hk/hkuto/record/B31952197.
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Johnson, Janiece. "In search of punishment : Mormon transgressions and the Mountain Meadows Massacre." Thesis, University of Leicester, 2014. http://hdl.handle.net/2381/29069.
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The Mountain Meadows Massacre occurred in 1857 on a now infamous 11 September when Mormons and Paiute Indians massacred an emigrant train from Arkansas. The central topic of this thesis is not the massacre itself, but rather the creation of a discourse that sought to describe the massacre as an incursion on expanding American civilization. Though Mormon polygamy received the lion’s share of attention, the scrutiny that Americans placed on Mountain Meadows in the second half of the nineteenth and into the twentieth century demonstrated that polygamy was not Mormonism’s only offence. The massacre lurked on the edges of the “Mormon Problem.” This thesis examines the American quest for punishment through official legal channels and in the popular press from the 1850s to the 1920s. It also explores the relationship between efforts to convict individual perpetrators and punitive endeavours aimed at a minority religion. As the legal investigation and prosecution of the massacre proceeded in the decades following the massacre, reports in the popular press spread across the United States becoming more specific and more elaborate as time went on. The story of the massacre catalogued a multitude of Mormon sins focusing on race, savagery, manhood, and theocracy— specific junctures where Mormons breached widely held American sensibilities about civilization. Tailor-made for the explosion of sensational literature, the story of the meadows became a tool to encourage government action against the Mormons or to warn against the “Mormon Menace” and played a notable role as Mormons battled for complete enfranchisement in the American citizenship conflicts of the latter half of the nineteenth century. Closely examining the relationship between the prosecution for the massacre and the popular story of the massacre, this thesis illuminates both a notorious moment in Mormon History and the Americans who told its story.
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Simpson, James G. R. "Boipatong : the politics of a massacre and the South African transition." Master's thesis, University of Cape Town, 2009. http://hdl.handle.net/11427/12144.
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Includes abstract.Includes bibliographical references (leaves 88-97).
The Boipatong massacre has been widely recognised as a key moment in the South African transition, yet limited scholarly attention has been given to the details of this event. The massacre is frequently cited as an example of state complicity in the political violence that shook the country during a period of negotiation and reform. This thesis considers the underlying forensic truths of the Boipatong massacre, but more importantly it examines the ways in which the meanings of the massacre were contested by different political interest groups. Analysis of these contestations gives insight into the dynamics of the transition, shedding light on the discursive struggles that have defined it. Through the agency of certain political actors, a dominant narrative of the Boipatong massacre arose. However, the truths this narrative posited remain contested and contentious.
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Staron, Joachim. "Fosse Ardeatine und Marzabotto : deutsche Kriegsverbrechen und Resistenza : Geschichte und nationale Mythenbildung in Deutschland und Italien (1944-1999) /." Paderborn : F. Schöningh, 2002. http://catalogue.bnf.fr/ark:/12148/cb38902271k.
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Worth, Jeremy Donald. "Le massacre de l'enfance, L'assommoir, Nana et La bête humaine d'Émile Zola." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0002/MQ28264.pdf.
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Stahler, Kimberly Dawn. "Three Dead in South Carolina: Student Radicalization and the Forgotten Orangeburg Massacre." Kent State University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=kent1523443674232565.
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SCHAEFER, GERARD. "Jalons pour une presence ecclesiale en milieux defavorises : le massacre des innocents." Université Marc Bloch (Strasbourg) (1971-2008), 1994. http://www.theses.fr/1994STR20053.
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Reflexion analytique et critique en theologie pratique, cette these presente l'option preferentielle des pauvres comme l'oeuvre caracteristique de la nouvelle evangelisation en europe. C'est dans l'approche affective des personnes laissees-pour compte que la tradition chretienne decouvre ses racines (la croix du christ), accueille sa vocation (le temoigne de la foi) et recoit sa mission (le role de vigilance ethique). La confrontation a la situation limite de la vie de personnes innocentes donnees-pour-la-mort et l'appropriation d'une parole nouvelle sur l'homme et sur dieu nous permettent de mener notre investigation dans le sens des tendances et deviances de la vie affective des sujets, ainsi que des motivations inconscientes qui conduisent des etres humains a faire oeuvre de justice en pratiquant la charite. C'est pourquoi, de l'enfermement des corps a l'impuissance des structures judiciaires et caritatives de la societe et de l'eglise, l'echange symbolique du sexe, de la loi et de la mort, permet aux acteurs pastoraux en situation de responsabilite de s'engager dans des initiatives audacieuses et prophetiques, tout en denoncant des pratiques pastorales dites d'urgence, utopiques et meurtrieresAnalytical and critical reflexion in practical theology, this thesis presents preferential option of the poor as the charasteristic work of the new evangelization in europe. It is in the loving approach of the outcast persons that the christian discovers its roots (the cross of christ), welcomes its vocation (the witness of the faith) and receives its mission (the role of the ethical vigilance). When the human being is confronted to a limited situation of life (suffering, death) a new word about man and about god arises. This confrontation sheds light upon the deliance of the affective life and the unconscious motivation of subjects. How to do the work of justice without betraying the requirement of the evangelical precepts of charity, without reducing to nothing the charitable structures of the society and the church?
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Tchorzynski, Stacy Ann. "Ammunition analysis of the Ludlow Massacre site (5LA1829) Las Animas County, Colorado." Diss., Online access via UMI:, 2007.
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DeStefanis, Anthony Roland. "Guarding capital: Soldier strikebreakers on the long road to the Ludlow massacre." W&M ScholarWorks, 2004. https://scholarworks.wm.edu/etd/1539623451.
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This dissertation examines the cultural politics of military strikebreaking. By focusing on the contest between striking southern and eastern European and Mexican immigrant coal miners and their employers during the 1913--14 coal strike in southern Colorado, the dissertation demonstrates how the intersection of politics with issues of race, class, gender, and ethnicity shaped the miners' rebellion and the state and corporate responses to it. The Colorado National Guard was an integral part of how the state and capital reacted to the strike, and makes an ideal focus for this study because it was a prolific strikebreaker during the late nineteenth and early twentieth centuries. The guard's motivations for strikebreaking, however, went beyond restoring order and protecting business interests. Two decades of fighting the Plains Indians after the Civil War and three years of service in the Philippines (1899--1902) helped Colorado National Guardsmen equate the immigrant miners whom they faced in 1913--14 with the "savage tribes" of the western plains and the Filipino "insurrectionists" who resisted American imperialism. Striking immigrant coal miners emerged as racially inferior non-citizens who did not share the white, native-born and middle-class conceptions of masculinity that prevailed in the guard. Guardsmen, therefore, believed they had to defeat these immigrant strikers because they threatened the Anglo-American "civilization" guardsmen had helped spread across the continent and across the Pacific.;The project bridges the often disparate fields of labor, cultural, and political history, broadening our knowledge of the late nineteenth and early twentieth centuries by demonstrating what military strikebreaking tells us about the era's complex conflicts over American identity. The social and cultural dynamics that made military intervention possible were inextricably tied to ideas about race, class, gender, and ethnicity. These ideas worked in concert to create a bond between industrialists, state officials, and National Guardsmen that allowed capital to consistently wield the state's military wing against labor. The dissertation, therefore, also expands our knowledge of how social and cultural forces shape state formation and action.
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Francavilla, Lisa A. "The Wyoming Valley Battle and 'Massacre': Images of a Constructed American History." W&M ScholarWorks, 2002. https://scholarworks.wm.edu/etd/1539626377.
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Wang, Xian. "Islamic religiosity, revolution, and state violence in southwest China : the 1975 Shadian massacre." Thesis, University of British Columbia, 2013. http://hdl.handle.net/2429/44292.
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The 1975 Shadian conflict was the largest religious rebellion of the Cultural Revolution, however, its political and social impacts have been neglected by both mainstream western scholars and the Chinese state-sponsored historical account. The event also has remained a controversial issue in China, in Yunnan, and of course in Shadian itself. The unresolved questions of the Shadian massacre and the inability of the Chinese government and local community to come to resolution are the focus of this thesis. By stressing the agency of the Shadian villagers and focusing on the interactions between the Shadian villagers and local authorities, it seeks to explain why the conflict between the Shadian Muslims and the government has persisted, even after the CCP redressed the massacre in 1979 and has changed its religious policies in order to cultivate Islamic revival in today’s Yunnan.
Although the communist party-state has aimed to strengthen the socio-political stability of China by undertaking state-sponsored projects, such as rebuilding mosques, opening Islamic schools and so forth, to encourage public practice of Islam in Shadian; it maintains the Cultural Revolution-period mentality (radical secularism and atheism) and continues to deny Islamic religion as the very fundamental virtue that shapes the way the Shadian Muslims understand their religious—Muslim (rather than ethnic—the Hui) identities and the way in which they interact with the communist state. The conflicts and struggles between the Shadian Muslims and the CCP government in the Mao and the post-Mao period reflect the constant power dynamics between the local authorities’ denial of the religious centrality of Islam and the determination of Shadian villagers to define their ethnic identities based on Islam. While the CCP denies the religious motivation of the Shadian Muslim’s resistance by constantly regarding the villagers as reactionaries who always intended to make a disturbance, the Shadian villagers continues to emphasize their Muslim identities by regarding their resistance against the local authorities as religiously glorious and just, meaningful in just the sense that Geertz suggested. As a result, down to today, the mutual understanding between the CCP authorities and the Muslim communities therefore has not been established.
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LoCicero, Michael Stephen. "A moonlight massacre : the night operation on the Passchendaele Ridge, 2 December 1917." Thesis, University of Birmingham, 2011. http://etheses.bham.ac.uk//id/eprint/3188/.
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The Third Battle of Ypres was officially terminated by Field Marshal Sir Douglas Haig with the opening of the Battle of Cambrai on 20 November 1917. Nevertheless, a comparatively unknown set-piece attack – the only large-scale night operation carried out on the Flanders front during the campaign – was launched twelve days later on 2 December. This thesis, a necessary corrective to campaign narratives of what has become popularly known as ‘Passchendaele’, examines the course of events from the mid-November decision to sanction further offensive activity in the vicinity of Passchendaele village to the barren operational outcome that forced British GHQ to halt the attack within ten hours of Zero. A litany of unfortunate decisions and circumstances contributed to the profitless result. At the tactical level, a novel hybrid set-piece attack scheme was undermined by a fatal combination of snow-covered terrain and bright moonlight. At the operational level, the highly unsatisfactory local situation in the immediate aftermath of Third Ypres’ post-strategic phase (26 October-10 November) appeared to offer no other alternative to attacking from the confines of an extremely vulnerable salient. Perhaps the most tragic aspect of the affair occurred at the strategic level, where Haig’s earnest advocacy for resumption of the Flanders offensive in spring 1918 was maintained despite obvious signs that the initiative had now passed to the enemy and the crisis of the war was fast approaching.
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Neyrinck, Axelle. "Le massacre des Innocents : constructions théologiques et usages polémiques (v. 800 - v.1300)." Paris, EHESS, 2016. http://www.theses.fr/2016EHES0123.
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« Alors Hérode, se voyant joué par les mages, entra dans une grande fureur et envoya tuer, dans Bethléem et dans tout son territoire, tous les enfants jusqu'à deux ans, d'après l'époque qu'il s'était fait préciser par les mages » (Mt, 2, 16). Ce verset évangélique constitue le seul et unique fondement scripturaire de ce que la tradition chrétienne appelle le « massacre des Innocents ». Cette thèse s'applique à comprendre comment, à partir d'un texte fondateur laconique, le massacre des Innocents est devenu un épisode à part entière du récit de l'Incarnation, puis l'objet de dévotions, et enfin un élément de rhétorique utilisé dans des contextes polémiques. À partir des sources hagiographiques, l'identité des saints Innocents ne peut être appréhendée qu'en partie (première partie). C'est pourquoi on propose de recourir aux sources exégétiques et liturgiques pour comprendre la façon dont le massacre des Innocents, hécatombe d'enfants juifs, a été capté par le christianisme par une interprétation typologique et construit comme épisode préfigurant toutes les persécutions, réelles ou supposées, auxquelles l'Église aurait à faire face (deuxième partie). Les mises en scène et en actes de ce discours sur les Innocents produit par les théologiens relèvent d'usages polémiques et politiques (troisième partie) : le massacre des Innocents, construit dans l'exégèse par la « christianisation » des Innocents et de la figure de Rachel qui leur est associée, devient un élément du discours de dénigrement des juifs à partir du XIIe siècle« Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men » (Matthew 2, 16). This Gospel verse is the one and only Scriptural basis for what the Christian tradition has called the « Slaughter of the Holy Innocents ». This dissertation aims at understanding how a single biblical verse became an episode of the Incarnation narrative, then the object of devotions, and eventually a rhetorical element used in polemical contexts. Based on hagiographical sources, the identity of the Holy Innocents can not be fully understood (Part I). Therefore we propose to use the exegetical and liturgical sources to understand how the Massacre of the Innocents, a slaughter of Jewish children, was captured by Christianity thanks to a typological interpretation, and then built as an episode prefiguring all persecutions, real or assumed, that the Church would have to face (Part II). The staging and performance of this discourse produced by theologians fall under polemical and political uses (Part III) : The Massacre of the Innocents, built in the exegesis out of the « Christianization » of the Innocents and of the figure of Rachel associated with them, becomes part of the derogatory discourse against Jews from the twelfth century on
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Hargis, Jared D. "Through "Foreign" Eyes: The Guardian's Coverage of the Virginia Tech Massacre." Ohio : Ohio University, 2009. http://www.ohiolink.edu/etd/view.cgi?ohiou1243711225.
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Kell, Keaton. "Massacre on the Plains: A Better Way to Conceptualize Genocide on American Soil." Thesis, University of Oregon, 2017. http://hdl.handle.net/1794/22663.
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This thesis examines the massacres of the Plains Indian Wars in the United States (1851-1890) and how they relate to contemporary theories of genocide. By using the Plains Indian Wars as a case study, a critique can be made of theories which inform predictive models and genocide policy. This thesis analyzes newspaper articles, histories, congressional investigations, presidential speeches, and administrative policies surrounding the four primary massacres perpetrated by the United States during this time. An ideology of racial superiority and fears of insecurity, impurity, and insurgency drove the actions of the white settler-colonialists and their military counterparts. Still, despite the theoretical emphasis on massacre in genocide theory, massacres on the Plains were relatively rare compared to the use of other genocidal tactics. This demonstrates that contemporary genocide theorists must be careful not to unintentionally limit thinking on genocide to strict military or militia led violence.
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Olson, Casey W. "The Evolution of History: Changing Narratives of the Mountain Meadows Massacre in Utah's Public School Curricula." DigitalCommons@USU, 2013. https://digitalcommons.usu.edu/etd/2071.
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The Mountain Meadows Massacre is widely considered to be the most violent and controversial event in Utah’s history. This qualitative study investigates how the massacre has been portrayed to Utah’s schoolchildren through the state’s history and social studies curricula, and why curricular narratives of the massacre have changed with time. The study presents a content analysis documenting changes in curricular narratives of the Mountain Meadows Massacre from the years 1908-2011. The content analysis also compares these narratives with four concurrent sources providing narratives of the massacre: (a) public monuments commemorating the massacre, (b) curricular narratives published by Utah’s dominant religious and cultural institution—The Church of Jesus Christ of Latter-day Saints (LDS or Mormon Church), (c) Paiute Indian narratives of the massacre, and (d) scholarly histories. Using a continuum of Mormon/Paiute culpability as a frame of reference, this research employs literatures from the theory of ideology in curriculum, multicultural education theory, postcolonial theory, and Mormon historiography to provide critical analysis of changes in narratives of the massacre. Data drawn from this analysis are used to answer the following question: What factors have contributed to changes over time in how the Mountain Meadows Massacre has been portrayed in Utah’s public school curricula? The response to this question provides a basis for discussing and understanding the relationship between hegemony and curriculum in Utah society.
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Cartaya, Jorge E. "Listening/Reading for Disremembered Voices: Additive Archival Representation and the Zong Massacre of 1781." FIU Digital Commons, 2017. http://digitalcommons.fiu.edu/etd/3187.
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This thesis grapples with questions surrounding representation, mourning, and responsibility in relation to two literary representations of the ZONG massacre of 1781. These texts are M. NourbeSe Philip’s ZONG! and Fred D’Aguiar’s FEEDING THE GHOSTS. The only extant archival document—a record of the insurance dispute which ensued as a consequence of the massacre—does not represent the drowned as victims, nor can it represent the magnitude of the atrocity. As such, this thesis posits that the archival gaps or silences from which the captives’ voices are missing become spaces of possibility for additive representation. This thesis also examines the role voice and sound play in these literary texts and the deconstructive-ethical philosophies of Jean-Luc Nancy and Jacques Derrida. This thesis argues that these texts invoke the sonic materiality of voice in the service of responding to the disremembered dead through mourning and acknowledgment.
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Zarattini, Mônica Rolim. "Imagens do massacre do Realengo: a função informativa da legenda fotográfica nos jornais impressos." Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/27/27153/tde-30012014-113112/.
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O objetivo da presente pesquisa foi investigar a função informativa da legenda fotográfica no caso do Massacre do Realengo, analisando as relações entre a linguagem verbal e a visual no jornalismo contemporâneo. Foram estudados os contextos em que a fotografia jornalística transita como discurso pelos meios de comunicação, cujos alcances estão se expandindo pelas novas tecnologias. O corpus da pesquisa contou com 39 capas das edições impressas de jornais brasileiros do dia 8/4/2011, para o estudo de caso da tragédia conhecida como Massacre do Realengo. Foram utilizadas principalmente as metodologias de análise iconográfica de Kossoy e Gervereau, comparadas à análise das unidades de informação (quem, onde, quando, o que e como) contidas nas legendas fotográficas inspiradas nas metodologias de Morin e Santos. Foi aplicado também questionário sobre legenda fotográfica, respondido pelos jornalistas das redações dos jornais estudados (redatores-chefes, editores executivos, diretores de redação ou editores de fotografia). Constatou-se que mais de 50% dos jornais publicaram as fotografias do caso com suas respectivas legendas. Ao separar cada unidade de informação, verificou-se como a função informativa em cada caso promovia o diálogo entre o sentido imagético da fotografia e o sentido lógico do texto. A outra metade das fotografias publicadas formou predominantemente narrativas que facilitaram sua entrada na instância da imagem ao vivo, conceito elaborado por Bucci. Foi, enfim, possível concluir que a legenda fotográfica como unidade visual de fácil percepção do leitor cumpriu sua função informativa de dar suporte de sentido à imagem iconográfica em diálogo com outros módulos de texto do jornal, em geral, sob as seguintes tendências: 1) algumas legendas, redigidas com base nas unidades de informação, deram suporte de sentido à imagem; 2) algumas legendas continham apenas descrição do que se via na imagem e, portanto, não deram nenhum suporte de sentido à imagem; 3) e, outras, foram escritas com informações que não se relacionaram com as imagens e deram suporte de sentido à reportagem em geral e à mensagem sensacionalista que a maioria dos jornais pretendeu transmitir.The goal of this research was to investigate the informative function of photographic captions focused on the case of the Massacre of Realengo, analyzing the relation between verbal and visual language in contemporary journalism. The essay analyses the contexts in which journalistic photography transits as a discourse through the media, which reaches have been expanded due to the new information technologies. The corpus of this research included 39 first pages of Brazilian newspapers printed editions, dated April 8th 2011, for the study of a tragedy known as the Massacre of Realengo. Kossoy and Gervereau\'s iconographic analysis methods were the most used, and they were compared to the analysis of information units (who, where, when, what and how), contained in the captions inspired by Morin and Santos´ methods. A questionnaire about photographic caption had also been applied to newsrooms\' journalists of the analysed newspapers (editor in chief, executive editors, newsroom directors or photo editors). It was found that over 50% of the newspapers published photographs of the event with their respective captions. By separating each information unit, it was verified how the informative function in each case promoted the dialogue between the imagery sense of the photograph and the logical sense of the text. The other half of the published photographs formed mostly narratives that facilitated their entry into the instance of the live image, a concept developed by Bucci. It was finally concluded that the photographic caption, as a visual unit of easy perception for the readers, fulfilled its reporting function to support the sense of iconographic image in dialogue with other modules of the newspaper text, in general, under the following trends: 1) some captions, written based on the information units, provided support for the meaning of the image; 2) some captions contained only description of what was being seen in the image, therefore, they did not give any support for the meaning of the image; 3) and others were written with information which did not relate to the images, giving sense support to the overall report and to the sensationalist message which most newspapers intended to transmit.
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Stewart, Eric. "The ‘My Lai Massacre’ Narrative in American History and Memory: A Story of American Conservatism." Thesis, Université d'Ottawa / University of Ottawa, 2015. http://hdl.handle.net/10393/32099.
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This thesis uses the referent “My Lai Massacre” to refer to the mythic memory of what happened in Son My on 16 March, 1968. It argues that it is a fitting name for the way it captures the ethnocentrism of the memory in the name by perpetuating an American misnomer rooted in ignorance. It also singularizes the scope of horrors of the day, and fails to differentiate ‘the massacre’ from the domestic turmoil with which it was conflated. The My Lai Massacre narrative as it currently exists in American history and memory is ‘exceptionalist’ in that it incorporates and excludes story elements in such a way that casts it as a highly exceptional occurrence.
The main argument of this thesis is that American history and memory of the ‘My Lai Massacre’ have, to a large degree, been defined and shaped by conservative influences. In the time since the news of the atrocities became public this has manifested itself in a number of way and is not confined to conservative histories of the war. Despite the hold liberal orthodox scholarship has on the history of the war, there remains within it, this thesis argues, a conservative trend regarding the massacres in Son My. Reactions, explanations, and rationalizations that appeared in early conservative responses to news of the massacres have survived into a wider ideological spectrum of Vietnam scholarship and memory than that from which it came.
Although it seems at first consideration an unlikely event from which a usable past might be constructed, the My Lai Massacre does get used in a didactic manner. This thesis examines some of the most prevalent ways the memory of My Lai functions as a usable past. The My Lai Massacre has been incorporated into a number of ‘lessons of the past’ that tend to be derived from conservative narratives of the war.
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Rosenberg, Sharon M. "Rupturing the skin of memory, bearing witness to the 1989 massacre of women in Montreal." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ28047.pdf.
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Campos, Fabiana de Andrade. "Memória histórica do Massacre de Felisburgo: um estudo sobre trauma psicossocial e processos de resistência." Pontifícia Universidade Católica de São Paulo, 2015. https://tede2.pucsp.br/handle/handle/17101.
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Previous issue date: 2015-03-06The aim of this thesis is to present the research and intervention carried out at the Terra Prometida (Promised Land) Settlement located in the Municipality of Felisburgo in the State of Minas Gerais, Brazil. In 2004, there was a massacre of the landless workers living at the settlement, which became known as The Felisburgo Massacre . It is intended to present the context of the massacre according to the Reconstruction of Historical Memory theoretical perspective while also relating it to wider context of the struggle for land in Brazil. We will discuss the subject on the basis of psycho-social studies and interventions in cases of extreme violence and relate them to the process producing affects based on the concept of ethical-political suffering coined by Sawaia. This concept seeks to analyze the political dimension of affects based on the use of this term in the work of Vygotsky and Spinoza. In order to do this, we used the work of authors who shared a socio-historical approach so that we could understand the structure/nature of the affects that constitute psycho-social trauma. The methodology is based on the premises of Socio-Historical Psychology and Liberation Psychology and the analysis of affects on Vygotskian theory. We concluded that from the workers point of view it is essential to raise the question of the massacre and share the suffering resulting from it in order to deepen both understanding of its real causes and its possible psychological consequences and to avoid it being seen as a normal phenomenon. The analysis of the data revealed the existence of mechanisms, affects and psycho-social reactions already studied by Riquelme (1993) and Martín-Baró (2000) among others, and which we have termed psycho-social trauma . In addition to this the workers were encouraged to give think carefully about the question of the seizure and occupation of land and the lack of social justice that makes them vulnerable to processes of re-traumatization. It was held that suffering and traumatization do not heal themselves or simply fade away with the passage of time. In order to break the cycle of repetition they have to be reworked. It is our opinion that Psychology can intervene in a therapeutic community by producing deep analysis with the aim of raising consciousness about the event and its consequences. The aim of the intervention was to ensure that the landless workers understood that the violent process which produced the massacre goes beyond the event itself and forms part of the historical process leading to the emergence of the Brazilian people, a process stained by innumerable forms of violence against workers. Faced with an official policy of silence, we have to develop actions to publicize the narratives, memories and diverse expressions (subjectivisations) which can be used to break through the curtain of silence and trivialization of this chain of historical violence in our country. Reversing the effects of psycho-social trauma thus means producing reflective consciousness and intensifying action
O objetivo desta Tese é apresentar uma pesquisa-intervenção realizada no acampamento Terra Prometida, em Felisburgo/MG, onde ocorreu um massacre contra trabalhadores rurais sem terra, em 2004, e que ficou conhecido como o Massacre de Felisburgo . Para tanto, apresenta o contexto do massacre, na perspectiva de reconstrução da memória histórica, relacionando-o com o contexto mais amplo de luta pela terra no Brasil; realiza uma discussão partindo dos estudos e intervenções psicossociais em casos de violência extrema e os relaciona à política de produção de afetos, a partir do conceito de sofrimento ético-político cunhado por Sawaia que, resgatando obras de Vigotski e Espinosa analisa a dimensão política dos afetos. Assim, utilizamos as contribuições de autores que compartilham de uma visão sócio-histórica, para compreender a composição dos afetos que configuram o trauma psicossocial. A metodologia é baseada nos pressupostos da Psicologia sócio-histórica e da Libertação. Pudemos verificar que, do ponto de vista dos trabalhadores, é fundamental tematizar o massacre e compartilhar o sofrimento decorrente, para fortalecer a compreensão das verdadeiras causas do acontecimento, ampliando a compreensão sobre as possíveis consequências psicológicas produzidas, evitando sua banalização. A análise dos dados revela mecanismos, sentimentos e reações psicossociais já estudados por Riquelme (1993) e Martín Baró (2000), entre outros autores, e que estamos denominando como trauma psicossocial. Os trabalhadores refletem sobre a questão da ocupação de terras e a falta de justiça que os tornam vulneráveis a processos de re-traumatização. Consideramos que o sofrimento e a traumatização não se curam ou se esvaecem com o tempo, mas são reproduzidos subjetiva e objetivamente e, no caso desta pesquisa, pela impunidade dos executores. Para que se interrompa o ciclo de repetição, eles têm de ser rememorados coletivamente, para substituir emoções tristes por emoções potentes é preciso que seja cumprida a justiça e rememorado afetiva e publicamente o acontecimento. Compreendemos que a Psicologia pode intervir em uma terapêutica comunitária a partir da produção de reflexões sobre os afetos, ou seja, sobre a forma como o corpo e a mente foram afetados pelo trauma, permitindo que os trabalhadores compreendam que o processo histórico de produção de violência ultrapassa a experiência específica ocorrida ali. O silêncio faz parte do processo de re-traumatização, vivido como medo, humilhação e culpa. Frente ao silenciamento, temos de publicizar produções de narrativas, memórias e expressões diversas (subjetivações) a partir das quais seja possível a ruptura da banalização dessas violências históricas em nosso País. Desse modo, reverter o trauma psicossocial significa tornar o sofrimento dizível e reflexivo coletivamente para aumentar a potência de pensar da consciência e de agir do corpo, individual e coletivo, mas também lutar socialmente contra a impunidade e a violência no campo, que constituem um dos pilares da traumatização sequencial e da re-traumatização. Teoricamente, a Tese concorda com Baró de que os traumas psíquicos não são imprevisíveis e de caráter individual, mas psicossociais e sequenciais. Nossos dados demonstram que se trata de processos de re-traumatização, não só por conta da memória e da cristalização de sentimentos, mas pela perpetuação social da violência
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Fonseca, Solange Gonçalves da. "Memórias do massacre de Corumbiara: a luta pelo direito a função social da terra : (1995)." Pontifícia Universidade Católica do Rio Grande do Sul, 2015. http://hdl.handle.net/10923/7447.
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Previous issue date: 2015The social function of land in Rondônia is a pendulum that time is on the side of the state and the agrarian elite, which considers it the social function of land, generating employment and income, proletarianized peasants, leading them to the rural exodus and death; Time is on the side of the peasants, who believes it is the social function of land a sacred right, to generate food and shelter to those who work it. The contradiction in the interpretation of this concept is caused by the laws of land ownership, which does not miscegenated with the peasant culture, which for centuries have created and maintained the custom of taking possession of the land and migrate. Although the state and justice, sometimes, interpret, the social function of land, unlike the peasant culture, traditions and the peasant tradition, is consolidated in his memory and identity.
A função social da terra em Rondônia é um pêndulo que, ora está do lado do Estado e da elite agrária, que entendem ser a função social da terra gerar emprego e renda, proletarizando os camponeses e levando-os ao êxodo rural e aos conflitos pela posse da terra, ora está do lado dos camponeses, que entendem ser a função social da terra um direito, por gerar alimento e moradia para quem nela trabalha. As contradições na interpretação desse conceito derivam das Leis de Regulamentação Fundiária, que não se coadunam com a cultura camponesa, que, durante séculos, alicerçou-se sob a tomada de posse da terra e a migração. Portanto, apesar do Estado e da Justiça, ás vezes, interpretarem a função social da terra diferente da cultura camponesa, o costume e a tradição camponesa estão consolidados em sua memória e identidade.
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Ghanem, Dalia Zina. "Sociologie de la violence extrême en Algérie : le massacre de Bentalha (22-23 septembre 1997)." Versailles-St Quentin en Yvelines, 2012. http://www.theses.fr/2012VERS030S.
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La nuit du 22 au 23 septembre 1997 restera à jamais gravée dans la mémoire collective du peuple algérien. L’objet d’une telle recherche, outre le fait de garder en mémoire les atrocités commises par les groupes islamistes armés sur des civils, est de tenter de dévoiler la violence extrême survenue en cette nuit d’automne 1997. Il est question de trouver des explications, tout en restant le plus objectif possible, aux processus qui mènent l’homme à vouloir détruire son semblable. Quelle est la rationalité de cette violence extrême qui a conduit le GIA du djihad au djihadisme, et à la guerre contre les civils ?The night of 22 to 23 September 1997 will remain forever engraved on the Algerian people's collective memory. The aim of my researches, other than that of safe guarding the memory of the atrocities committed by armed Islamist groups against civilians, is to attempt to reveal the extreme violence that was unleashed during that night in Autumn 1997. It is a matter of finding explanations – while remaining as objective as possible – for the processes that can lead man to wish to destroy his fellow human beings. What is the rationale of this extreme violence that led the GIA from jihad to jihadism, and to a war against civilians?
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Oliveira, Renata Ferreira de. "Índios paneleiros do Planalto da Conquista: do massacre e o (quase) extermínio aos dias atuais." Faculdade de Filosofia e Ciências Humanas, 2012. http://repositorio.ufba.br/ri/handle/ri/13358.
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Esta dissertação trata dos discursos e narrativas sobre o processo de colonização do Planalto da Conquista, na Bahia, ocorrido entre as décadas finais do século XVIII e as primeiras do século XIX. Utiliza, para isso, além de inúmeros outros documentos, os escritos de memorialistas, os relatos de jornais do século XX e os textos literários presentes nessa imprensa que, ao longo do tempo, reproduziu os mitos fundamentais relativos a essa fase. O ícone maior desse processo é o Capitão-mor João Gonçalves da Costa, a quem foi atribuída enorme bravura quando da sua labuta para conquistar a terra e efetivar o domínio sobre os índios que nela viviam. A região da Batalha, palco de uma suposta grande guerra entre os Mongoyós e as tropas do Capitão-mor, localiza-se a oito quilômetros de Vitória da Conquista, no distrito rural de José Gonçalves. Em decorrência da memória estabelecida a partir da conquista, fortalecida pela narrativa heroica de Maximiliano de Wied-Neuwied, os escritos sobre a história de Vitória da Conquista atribuíram existência histórica apenas aos colonizadores e estabeleceram a percepção de que os grupos indígenas haviam sido exterminados na batalha sangrenta e definitiva. Contrapondo-se às narrativas presentes nessas fontes, verdadeiros elogios à colonização, constituiu-se uma memória dos descendentes dos indígenas da mítica batalha, em grande medida submersa ao longo do tempo, mas que também reinterpreta e reconstrói o seu passado histórico. Essa memória mantém pontos de confluência com a memória dominante, mas também faz emergir aspectos discordantes, sobretudo nas suas afirmações sobre a trajetória da posse da terra, por eles quase perdida nos dois últimos séculos, e na afirmação da sua própria continuidade histórica enquanto grupo humano que, contrariando as verdades estabelecidas, seguiu o seu caminho na história, mantendo ou recriando suas condições de existência material e espiritual enquanto grupo indígena na região. This dissertation deals with the discourses and narratives about the colonization process of Planalto da Conquista, in Bahia, which occurred between the final decades of the eighteenth century and early nineteenth century. To accomplish this, it makes use, besides numerous other documents, of the traditional writings, of newspaper reports from the twentieth century and of literary texts present in this same press release that, over time, reproduced the fundamental myths regarding this phase. The greatest icon of this process is the Capitan General João Gonçalves da Costa, to whom enormous bravery was attributed because of his effort to conquer the land and to domain the Indians who inhabited it. The region of Batalha, scene of an alleged major war between the Mongoyós and the troops of the Captain General, is located eight kilometers from Vitória da Conquista, in the rural district of José Gonçalves. Due to the memory established since the Conquer, strengthened by the heroic narrative of Maximilian of Wied-Neuwied, the writings on Vitória da Conquista’s history attributed historical existence solely to the conquerors and established the perception that indigenous groups had been exterminated in the bloody and definitive battle. In contrast to the narratives present in these sources, which make genuine compliments to colonization, there is the memory of the indigenous descendants of the mythical battle, largely submerged over time, but that also reinterprets and reconstructs its historic past. It has points of confluence with the dominant memory, but also brings out conflicting aspects, particularly in its assertions about the history of land ownership, which they nearly lost in the last two centuries, and in the assertion of their own historical continuity as a human group that, contradicting the established truths, made its way in history, maintaining or recreating its material and spiritual conditions of existence as an indigenous group in the region.
Salvador
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Tang, Wen. "Collective Memory of the Nanjing Massacre : A Case Study on Chinese Social Media--Sina Weibo." Thesis, Uppsala universitet, Hugo Valentin-centrum, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-371916.
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Barrère, Sandra. "Écrire une histoire tue : le massacre de Sabra et Chatila dans la littérature et l’art." Thesis, Bordeaux 3, 2019. http://www.theses.fr/2019BOR30022.
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La recherche entend interroger les fonctions de la littérature et de l’art relativement à un événement violent qui fait l’objet d’un tabou, à savoir le massacre perpétré dans les camps de réfugiés palestiniens de Sabra et Chatila (16-18 septembre 1982), à Beyrouth. Elle s’y applique à partir d’un présupposé : il n’y a pas seulement effraction du réel dans l’art, l’art est le temps à l’œuvre (P. Ricœur, A. Compagnon). La démarche part du constat d’un triple déficit d’histoire, de culte des morts et de justice. Il s’agit d’un événement tu : on le dira tabou. Par ailleurs, elle prend acte de l’émergence d’un corpus d’œuvres dans les champs de la littérature, du cinéma, de l’art contemporain. Dès lors, la recherche entend ausculter les fonctions politiques de la poétique (J. Rancière). Plusieurs hypothèses sont formulées qui ensemble signalent le caractère à la fois transitif et performatif de l’art et de la littérature : d’une part, au regard d’une vérité non avérée dans les livres d’histoire, et du mal de vérité qui en résulte (C. Coquio), les œuvres ont vocation à dire ce que l’histoire tait (I. Jablonka, E. Bouju, A. Imhoff, K. Quirós) ; d’autre part, les victimes n’ayant pas été enterrées, les œuvres déposent une stèle à l’endroit de son manque, rétablissant des égalités en direction de corps qui ne comptent pas (J. Butler) ; enfin, face à une irrésolution judiciaire qui signe le caractère indécidable de l’événement, elles opèrent, par leurs médiations symboliques, la clinique non seulement de l’humain, mais aussi du langage et de l’autorité du sens (A. Gefen, C. Coquio).Située au croisement des études postcoloniales et des études de genre, la recherche examine la politicité de la littérature et de l’art à partir d’un corpus de 14 œuvres prélevées aussi bien à l’épicentre qu’aux périphéries de l’événementThe research questions the functions of literature and art in relation to a violent event that is a taboo subject, namely the massacre perpetrated in the Palestinian refugee camps of Sabra and Shatila (16-18 September 1982 ), in Beirut. It applies to it with a presupposition: there is not only the breaking of reality in art, art is the time at work (P. Ricœur, A. Compagnon). The process begins with the observation of a triple deficit most evident in historiography, in cult of the dead and justice. This is an event that is held secret: we will call it taboo. In addition, it takes note of the emergence of a corpus of works in the fields of literature, cinema, contemporary art. From then on, the research intends to auscultate the political functions of poetics (J. Rancière). Several hypotheses are formulated which together signal the transitive and performative character of art and literature: on the one hand, in the shade of a truth not recorded in history books, i.e. of the melancholy of truth resulting from this missing (C. Coquio), the works are meant to tell what history conceals (I. Jablonka, E. Bouju, A. Imhoff, K. Quirós); on the other hand, since the victims have not been buried, the works deposit a stele at the place of its absence, restoring equalities towards bodies that do not count (J. Butler); finally, faced with a judicial irresolution which signifies the undecidable character of the event, they operate, through their symbolic mediations, the rehabilitating clinic not only of the human being, but also of the language and the authority of sense (A. Gefen, C. Coquio). Situated at the crossroads of postcolonial studies and gender studies, the research examines the politicity of literature and art of a body of 14 works collected from both the epicenter and the periphery of the event
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Rios, Oyola Sandra Milena. "Religion and the social construction of memory amidst violence : the case of the massacre of Bojayá (Colombia)." Thesis, University of Aberdeen, 2014. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=203955.
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The role of religion in the construction of peace has often been associated with healing, forgiveness and reconciliation once violence has stopped. The burden of peacebuilding, however, often lies on the shoulders of religious actors while the conflict is still happening. This thesis studies how religious actors have used the construction of social memory as a tool for peacebuilding in a context of thin transition and on-going conflict. It contributes towards our understanding of the relationship between religion and social memory, in the construction of master narratives of suffering after the massacre of Bojayá. The research design followed the approach of the case study method and was conducted through the use of ethnography, interviews, archival research, and the use of secondary data. The thesis explains how initiatives of religious peacebuilding have changed in response to different stages of conflict in Chocó. It argues that religious beliefs, such as social sin and accompaniment, influenced the creation of a wider narrative of social memory that includes not only crimes against human rights but abuses against economic and cultural rights. These beliefs contributed to strengthening a participatory bottom-up process of social memorialisation and peacebuilding. Contrary to official and widely spread narratives of social memory, the local church has contributed to explain violence in Chocó as a crime against humanity. This narrative has served two purposes. First, it aims to instigate a sense of urgency about the conflict that affects Afro-Colombian communities, demanding the intervention of the national civil society to stop the violence in the region. Second, broad narratives of atrocities can prevent the personalisation of violence and targeting individual perpetrators as the source of violence, averting the creation of new cycles of violence. In addition, the social construction of emotions in a religious context can shape the narratives of social memory that encourage the social construction of positive emotions in victims, such as dignity, optimism and happiness. Positive emotions are crucial in supporting a social peace process even before a political peace agreement has been signed. These initiatives of religious peacebuilding were analysed for their contribution to a model of emancipatory peacebuilding, which can expand our understanding of religious peacebuilding and the role of social memory in the construction of peace, by supporting the claims of transformative reparation and social justice from below.
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Adams, Megan. ""A Border is a Veil Not Many People Can Wear": Testimonial Fiction and Transnational Healing in Edwidge Danticat's The Farming of Bones and Nelly Rosario's Song of the Water Saints." Scholar Commons, 2010. http://scholarcommons.usf.edu/etd/3436.
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Drawing on recent attempts to reconcile the divergent nations of Hispaniola, I will examine the ways in which fiction by U.S. immigrant writers Danticat and Rosario looks back to the traumatic history of race relations on Hispaniola and the 1937 massacre as a means of approaching reconciliation and healing amongst the inhabitants of Hispaniola. As invested outsiders to their homelands, Danticat and Rosario may work, as Chancy suggests, in the capacity of actors for Hispaniola. Both Danticat and Rosario graciously admit that their writing is largely contingent on the relative freedom from censure that their American citizenship affords them. In this capacity, these immigrant writers are uniquely able to revisit a traumatic cultural past to give voice to its widely arrayed victims and to provide an interrogation of the makings of horrific brutality. Despite the largely U.S. American readership, these authors foster a form of reconciliation through their works by forcing the audience to move past dichotomous thinking about the massacre, but also about the boundaries between the two nations.
“…in traumatic times like ours, when reality itself is so distorted as to have become impossible and abnormal, it is the function of all culture, partaking of this abnormality, to be aware of its own sickness. To be aware of the unreality or inauthenticity of the so-called real, is to reinterpret this reality. To reinterpret this reality is to commit oneself to a constant revolutionary assault against it.” (―We Must Learn to Sit Down and Talk about a Little Culture,‖ Sylvia Wynter 31)
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Matarneh, Mohammed. "La représentation de la Saint-Barthélémy : "Chronique du règne de Charles IX" de Mérimée, "Sur Catherine de Médicis" de Balzac, "La Reine Margot" de Dumas." Thesis, Toulouse 2, 2012. http://www.theses.fr/2012TOU20037/document.
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Dès le lendemain de la Saint-Barthélemy, chacun, selon sa foi et ses convictions, proposait une interprétation et enrichissait la légende. A chaque époque, le dossier était ré-ouvert donnant lieu à de nouvelles controverses. Les écrivains du XIXe siècle se sont principalement intéressés au XVe siècle et à la Saint-Barthélemy parce la nation était de nouveau en proie à des événements sanglants. En effet, ces deux siècles se caractérisent par une grande instabilité politique, des guerres intestines, des menaces venues de 1'étranger et des polémiques religieuses. Les auteurs ont interprété les événements et les situations de cette période en fonction de préoccupations politiques et sociales qui leur étaient contemporaines. Cette étude montre que le massacre, perpétré pour des motifs religieux et politiques, fut traité différemment selon les auteurs et les époquesAs soon as the day after the Saint-Barthélemy, everyone, according to his faith and political beliefs suggested an interpretation, and magnified the legend. In each epoch, the issue was reopened, giving rise to new controversies. The writers of the nineteenth century were primarily interested in the sixteenth century and the Saint-Barthélemy because the country was actually facing bloody confrontations again. Indeed, these two centuries are famous for great political turmoil, wars, threats from abroad and religions polemics. The authors interpreted the episodes and situations of this period by drawing parallels to political and social contemporary concerns. This dissertation shows that this massacre, perpetrated for religions and political reasons, was treated in different ways by miscellaneous authors in various eras
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Shigwedha, Vilho Amukwaya. "Enduring suffering: the Cassinga Massacre of Namibian exiles in 1978 and the conflicts between survivors' memories." Thesis, University of the Western Cape, 2011. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_8576_1346077007.
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During the peak of apartheid, the South African Defence Force (SADF) killed close to a thousand Namibian exiles at Cassinga in southern Angola. This happened on May 4 1978. In recent years, Namibia commemorates this day, nationwide, in remembrance of those killed and disappeared following the Cassinga attack. During each Cassinga anniversary, survivors are modelled into "
living testimonies"
of the Cassinga massacre. Customarily, at every occasion marking this event, a survivor is delegated to unpack, on behalf of other survivors, "
memories of Cassinga"
so that the inexperienced audience understands what happened on that day. Besides "
survivorsâ testimonies, edited video footage showing, among others, wrecks in the camp, wounded victims laying in hospital beds, an open mass grave with dead bodies, SADF paratroopers purportedly marching in Cassinga is also screened for the audience to witness agony of that day. Interestingly, the way such presentations are constructed draw challenging questions. For example, how can the visual and oral presentations of the Cassinga violence epitomize actual memories of the Cassinga massacre? How is it possible that such presentations can generate a sense of remembrance against forgetfulness of those who did not experience that traumatic event? When I interviewed a number of survivors (2007 - 2010), they saw no analogy between testimony (visual or oral) and memory. They argued that memory unlike testimony is personal (solid, inexplicable and indescribable). Memory is a true picture of experiencing the Cassinga massacre and enduring pain and suffering over the years. In considering survivors' challenge to the visually and orally obscured realities of the Cassinga massacre, this study will use a more lateral and alternative approach. This is a method of attempting to interrogate, among other issues of this study, the understanding of Cassinga beyond the inexperienced economies of this event production. The study also explores the different agencies, mainly political, that fuel and exacerbate the victims' unending pathos. These invasive miseries are anchored, according to survivors, in the disrupted expectations
or forsaken human dignity of survivors and families of the missing victims, especially following Namibiaâs independence in 1990.
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Gecelovsky, Paul. "Explaining the Canadian response to the Tiananmen Square massacre, a comparative examination of Canadian foreign policy." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ59964.pdf.
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Gervais, Kyle G. "Dealing with a massacre spectacle, eroticism, and unreliable narration in the Lemnian episode of Statius' Thebaid /." Thesis, Kingston, Ont. : [s.n.], 2008. http://hdl.handle.net/1974/1241.
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