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Blurred memories

War and disaster in a Buddhist Sinhala village

Mara Benadusi

This article analyzes the regimes of truth and efforts at falsification that emerged aft er the 2004 tsunami in Sri Lanka, where the experience of fear, the blurring of memory, and the fabrication of identity became normalized during the course of a long civil war. By shedding light on the memorialization processes in a Buddhist Sinhala village on the border of the northeastern Tamil zones, the article shows how the tsunami has reinforced governmental devices for controlling peoples and territories, insinuating itself into the core of the enduring process of securitization of fear in Sri Lanka. Yet, however much the politics of memory tends to cloud matters, the article also demonstrates that it never goes uncontested, as long as subjects can channel their capacity for action in unexpected directions.

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Earl Jeffrey Richards

In May 1995 German academe was rocked by the revelation that one

of its most respected members, Hans Schwerte, the recently deceased

former rector of the University of Aachen and Goethe scholar, was

actually Hans Ernst Schneider, a high-ranking official in Himmler’s

research organization, the SS-Ahnenerbe (“ancestral heritage”). Since

this revelation there has been a veritable explosion of literature, no

less than twelve monographs and essay collections, devoted to the

questions of whether Schneider as Schwerte is an exemplary or symbolic

figure for Germany’s transformation into a democratic society,

whether his career as an “academic manager” in the Third Reich and

his university career in the Federal Republic attest to the well-known

continuity of elites, independent of political beliefs, and whether

Schneider owed his subsequent professional success to connections

with somewhat unsavory (albeit fully legal and quite public) networks

of former Nazis.

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And Till the Ghastly Tale Is Told: Sarah Kofman – Primo Levi

Survivors of the Shoah and the Dangers of Testimony

Rachel Rosenblum

The great catastrophes of history can be recognised through the paralysed silence which they leave in their wake, a silence which frequently is broken only to make way for the falsifications of memory. BEtween silence and falsification, a third path may be opened. For those who are capable of it, this path involves saying what happened, writing in the first person. This third possibility is doubly valorised. First of all, it offers a public testimony. It allows a truth which is unspeakable or not to be spoken to erupt onto the social scene. Secondly, it is meant to have a cathartic function. The author of the testimony would in this way be unburdening himself o a horror too heavy to bear. Put into words, his suffering would become something which could be shared. It is this sharing which will be discussed here, its power to grant peace. One may doubt this power.

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Lionel Blue

bigger but God smaller. And you end up in tears, as many people have before you, by worshipping yourself, or by making the Lord of your limited society the divine Lord of everybody. Another way of falsifying your conversation with the Divine is by loving

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Ryan Gunderson

four forms: denying, misunderstanding, displacing, and diluting contradictions ( Larrain 1982 ). Denial conceals contradictions by ignoring or rejecting the contradiction, even via deliberate falsification. Misunderstanding occurs when a

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Forcing Things Together That Are Normally Kept Apart

Public Health Knowledge and Smoking Practice

Simone J. Dennis

falsification that exists independently of it, including falsifications made in public health that insist smoking is bad for you, or anthropology that insists that you smoke because you are a dependent consumer, or after pleasure, or because your socio

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Barry Windeatt

Faked weeping subverts assumptions of sincerity, and the discovered falsification may come as a shock and affront. In texts like the Legend of Good Women or ‘The Squire’s Tale’, it is false and insincere male suitors who – as Phyllis discovers – are

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Steven Eastwood

find empathy—but from the point-of-view of Anne, the falsifier . Here I am adopting Deleuze’s ([1990] 1997) term “falsier,” which he uses when discussing his relationship with Guattari. In Deleuze’s concept, a falsifier is a mediator, a second term

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Mohamed Enani

beautiful girls use cosmetics and falsify their natural beauty by such ‘bastard’ colours and embellishments. Beauty, the poet seems to suggest, is purely physical while fairness is more than physical: the subjective element in the latter seems to have

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To Whom Does History Belong?

The Theatre of Memory in Post-Soviet Russia, Estonia and Georgia

Francisco Martínez

there is a banner informing visitors that the museum is an example of Soviet propaganda falsification of history), but it has rather become a site of pilgrimage, a mix of grotesque curiosa and veneration, as the comments in the guest book manifest: 27