menorah stands within the space once dominated by that absent monument it has come to symbolize, opposite the mosques and under the control of a Jewish state; a model of the Temple stands on top of a luxurious and storied religious institution dominating
The Looming Absence of the Temple
The Politics of Monuments
This text looks at the function of monuments and to some extent architecture in the public space. It focuses especially on those countries that have undergone sweeping historical changes, such as Romania, Germany, and Russia, while attempting to convey not only the historical and cultural information but the very personal, physical sensations of the encounter a human being might have when in the proximity of monuments and spaces. The images are 360 degree surround photography, where the photographer's location constituted the very center of the image, thus making the photographer's subjectivity the invisible monument of the seemingly documentary image.
Rudy Koshar, From Monuments to Traces; Artifacts of German Memory 1870-1990 (Berkeley: University of California Press, 2000)
Rudy Koshar, German Travel Cultures (New York/Oxford: Berg, 2000)
Participation and Agency in Architectural Memorializations of the 1993 Solingen Arson Attack
characterizing it. Then, as foreshadowed above through the activists’ emphasis that there may never be a better monument than their own, I explore how these tensions and contestations have impacted and been impacted by the question of socio-political agency, and
This article addresses one of many complex questions concerning the spread of Islam in the territory of Kazakhstan, in particular the northern Aral region. Based on fieldwork, the author analyses architectural monuments, such as Gappar's grave, Baspaq cemetery and Matygul's grave, which represent Islam in the allusive functions of a mosque and funeral chamber. On the basis of a comparative analysis of monuments from the Middle Ages, such as Abat-Baytak, with the monumental constructions over graves in Kazakhstan, it is concluded that the Sufism trend of Islam prevailed in this region.
Berlin and Leipzig
Jon Berndt Olsen
This paper explores the memorial projects in Berlin and Leipzig, Germany, to commemorate the fall of communism and the reunification of Germany. While neither memorial has yet been completed, the debates reveal a great deal of tension between the memorial preferences of ordinary citizens and those of the elected political elite. Further, the debates illustrate the emergence in a large segment of society of a desire to balance the memories of Germany’s darker past with positive memories of its accomplishments.
Materiality and Ideology
The changing cultural and social significance of central city space generates and structures the social formations of capital today. Buildings and landmarks within the city of London are examined here as crucibles for the expression, symbolization, formation, and re-formation of the social orders of the city and the state. Here, the cultural power of state apparatuses to control and order the image and substance of capital and state is challenged by the arts of architecture and cityscape. The relation between public space and private practice is interrogated in locations such as the Square Mile, Trafalgar Square, and Hyde Park, which symbolize and concretize the social relations of the marketplace, the state, and the people. The experience of these places is iconic of the social formations of contemporary society.
Art, Infrastructure, and Eduardo Chillida's Unbuilt Monument to Tolerance
Eduardo Chillida's Monument to Tolerance— a huge cube to be excavated in the mountain of Tindaya, featuring two ‘chimneys’ that would let in the sunlight and moonlight and an entry tunnel that doubled as a viewing platform. The extraction of 200,000 cubic
Tourists, Truth, and the Insouciance of Souvenirs
immediate locality. Such memorials fulfilled a local commemorative function but were of little interest to passing traffic. Few monuments attracted tourists in their own right. Gundagai’s pioneer monument was different. The organizing committee set out not
Narrating and Temporalizing the Post–Civil War Era through a Monument
second critical event, enfolded in the first one: the torching of the village by the Nazis and the ensuing civil war. My interest in this issue was triggered by the raising of a monument in memory of the ‘holocaust’ or ‘tragedy of 1944’, referred to by