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Publication Panel IV: “Nazi Apostasy and the Market: The Intellectual Alchemy of Spanish Economic Liberalism”(2011-10-15) Ban, CornelDuring the 1970s and 1980s a small elite of economists based in the central bank and economic departments have been credited with embedding economic liberalism in Spain. Their ideas about state-market relations can be traced back to their graduate education in the UK during the postwar decades or before the Civil War. Yet my research also reveals that what is equally important for the triumph of economic liberalism in post-authoritarian Spain has been Friedrich von Stackelberg, an ex-Nazi economics professor recruited by the Franco regime in 1943 through the transnational epistemic networks linking the authoritarian regimes of Spain and Germany.Publication Round Table Discussion(2011-10-15) Gundermann, Christian; Remmler, Karen; Silberman, Neil; Stavans, Ilan; Urla,, JacquelineThe wrap-up round table discussions will be held with senior faculty members from the Five Colleges who are experts in the politics of memory and will place Spain in comparative perspective.Publication Friday Keynote: “The Trials of Judge Garzón: Legal Remembering and Societal Forgetting in Spain”(2011-10-14) Golob, StephanieSpanish Judge Baltasar Garzón burst onto the international scene in October 1998, issuing an audacious international arrest warrant for former Chilean dictator Augusto Pinochet, at the time recuperating from surgery in a London hospital. Transcending space and also time, Garzón’s “Warrant Heard ‘Round the World” – based on the principle of universal jurisdiction – let it be known that not only were there no places to hide for leaders who abused the rights of their citizens, but there were also no statutes of limitations for these crimes, no amount of time, or domestic amnesties, that could render their criminal responsibility extinguished. No less audacious – and, it should be added, no more immediately successful – a decade later was Judge Garzón’s short-lived attempt to launch a judicial investigation in his home country into the crimes of the Civil War and the Franco regime. In two detailed and passionately argued judicial decrees, or Autos, at the opening and the abrupt conclusion of his investigation in the fall of 2008, we see Garzón engage in a public process of “legal remembering” that at once reflects a narrow but deep societal awakening to the corroding effects of impunity, as seen in the growing “historical memory movement” within civil society and its campaign to locate, exhume and identify remains from mass graves; while it also confronts the broad persistence of “societal forgetting” legitimated by appeals to the Transition’s forward-looking “culture of consensus” and enforced by a positivistic and conservative judiciary wielding the 1977 Amnesty Law. By remembering the franquista past through the lens of international law and globalizing anti-impunity norms, Garzón’s Autos proclaim that Spain is not different: its mass graves share their horror with those of Baba Yar and Srebenica, its “stolen children” resonate with Argentina’s “Dirty War,” and its dictatorship’s eliminationist spirit and actions against civilians can be excused only insofar as we can excuse the “excesses” of the Khmer Rouge. International law, then, becomes the language of, and vehicle for, memory in a society whose own laws – including the “almost-but-not-quite” “Law of Historical Memory” of 2007 – appear designed to protect citizens from their own history, while also protecting the democratic state from its responsibility to confront the crimes of the past. That Judge Garzón currently stands accused of judicial misconduct for opening this investigation only further underscores the incomplete and ongoing nature of the legal-cultural transformation taking place in Spain today. Even as Garzon’s legal remembering confronted societal forgetting, it may just be that for change to come, it will ultimately be up to societal remembering to confront and overturn the edifice of legal forgetting that protects the Spanish state from its international obligations – and from its obligations to generations of its citizens still seeking justice.Publication Panel III: “Bones, buttons and photographs: objects for remembrance in the exhumation of mass graves of the Spanish Civil War”(2011-10-14) Leizaola, AitzpeaIn 2000, the exhumation of mass graves of people executed during the Spanish Civil War (1936-39) opened up an interesting debate in Spain on the memory of the Civil War and Franco’s dictatorship, bringing to the public arena questions that had been silenced for over seventy years. The debate over the convenience of opening up the graves or leaving them as they are for future generations to remember what happened is still open, underlining the existence of different points of view over the role of sites as places of remembrance. Exhumations constitute a unique moment to observe debates over the appropriate forms of remembrance in action. The materiality of corpses, together with personal items found in these graves have a strong impact on all those attending the exhumation, from archaeologists to families and members of the associations working for what has been called the “recovery of historic memory.” Ordinary objects, such as buttons, shoes, pencils or glasses found in mass graves acquire thus a huge importance: they may be central for the identification of the bodies and/or they may become the very materialization of remembrance in the hands of the families. Drawing from a four year fieldwork conducted in different exhumations all through Spain, this paper intends to explore the links between memory and material culture, focusing on the objects found in mass graves of the civil war as well as on different artifacts (photographs, documents, flags, flowers) brought to the exhumations.Publication Panel IV: “Representations of Mauthausen at the Crossroads of Spanish Memory”(2011-10-15) Brenneis, SaraOver 7,000 Spaniards were captured as political prisoners and held in the Nazi concentration camp Mauthausen between 1940 and 1945; some 5,000 of them died in the camp. Since its liberation in 1945, Mauthausen has continued to resonate as a symbol of Spain’s historical memory – or lack thereof – of its role in World War II through a body of memoirs, documentary films and novels authored by survivors and non-survivors alike. In this presentation, in addition to providing a historical background of Spaniards in the camp, I will discuss the variety of written and cinematic representations of the Spanish experience of Mauthausen. In their evolution over the decades, these representations have become indicative of the cultural and political relevance of the Mauthausen of 1940-45 in questions of historical memory in the Spain of the twentieth- and twenty-first centuries.Publication Panel III: “The language of memory: Obsolescence, Testimony, and Oral History”(2011-10-14) Martín-Cabrera, LuisThis talk examines filmed testimonies of survivors of the Spanish Civil War and Franco dictatorship; and offers a critique of some of the concepts commonly used to interpret the discourse of memory, the frameworks of analysis, victimology, the discourse of human rights, the notion of objective history, and the metaphors of injury. As we will see, the scholarly approaches created by Holocaust, which have come to dominate memory studies as a whole, are insufficient for addressing Spanish testimonies.Publication Panel II: “Afterlife and Bare Life at the Valley of the Fallen”(2011-10-14) Crumbaugh, JustinOne of the main points of contention in Spain’s current debates about historical memory is the Valley of the Fallen, a giant mausoleum, monastery, and underground basilica commissioned by the Franco regime in honor of the “fallen” soldiers of the country’s civil war. A shrine to the Nationalist “heroes” constructed in part by political prisoners of the losing side, this icon of the regime’s own politics of memory could now face a number of different fates. Rather than engage this debate on its own terms, this paper takes the Valley of the Fallen as a point of departure for a reassessment of the Francoist system of rule itself. After an overview of the Valley of the Fallen’s architectural features, symbolism, and construction process, my focus turns toward a theoretical reflection on what I call “colossal commemoration” as it relates to the analytics of government and specifically to biopolitics. This analysis of the Valley of the Fallen pushes us to reframe current debates not only about historical memory but also about the broader role of the memorialization and political victimhood in the country’s current democratic government.Publication Panel I: “A Trip to the Underworld: Finding a Ladder, Exploring the Wreckage (the case of Euskadi)”(2011-10-14) Martin, AnnabelIn her captivating work Negotiating with the Dead, Margaret Atwood invites us to embark with her on a hermeneutical trip through, what many would consider, a somewhat uncomfortable and unchartered terrain. She proposes that we stop for a moment and consider the work of the writer as one of rescue for as she suggests, "All writing of the narrative kind, and perhaps all writing, is motivated, deep down, by a fear of and a fascination with mortality—by a desire to make the risky trip to the Underworld, and to bring something or someone back from the dead" (157). The dead are no strangers to Basque society, for political violence has been an unwelcome traveler there throughout contemporary history. The excesses of Spanish nationalism, the legacy of the Francoist dictatorship, the uneven processes of historical reparation and national reconciliation during the early years of the Spanish democracy only underscored yet again that every modern state needs to fertilize its foundational roots with the blood or expulsion of those who destabilize the necessary social homogeneity required of power. The Basque context was no exception. ETA terrorism and the state's response camouflaged a toxic fire as a "circle of love" towards the homeland/the other/the I-you, i.e., both hid the dirtiness of nationalist violence under the powerful emotional ties the communal space elicits. But the dead have found their way back. This paper will study the recent work of Basque novelist Luisa Etxenike (El ángulo ciego--2008) and Basque photographers Iñigo Ibáñez and Manuel Díaz de Rada (Hutsuneak/Vacíos--2010) on political violence in Euskadi and formulate their trip to the Underworld and back.Publication Panel II: "The Space That Remains. Bleda y Rosa's Monumental Photography"(2011-10-14) Keller, PatriciaI read the paired notions of monumentality and loss in the work of Spanish photographers Bleda y Rosa, which predominantly depicts what we might call the spectral textures of places: former battlefields, as in their "campos de batalla" series, the natural yet uninhabited edges of cities, as in their "ciudades" project, or the vacant, intimate interiors of once great palaces and royal halls, in "estancias." In detailing the ghostly layers of select individual physical/geographical places, their works also, and perhaps more importantly, engage with the temporality and historicity of these places — places where great, even monumental things are known to have once happened, yet now remain as empty, desolate spaces of ruin. In their more recent "memoriales" collection, Bleda y Rosa visit three cities — Washington DC, Jerusalem, and Berlin — in which they document distinct memorials not in the form of monuments, edifices, and other architectural constructions labeled as such, but rather memorial sites that emerge in and through quotidian urban spaces — walls, streets, fences, etc. — in order to articulate what they call the "monumentalization of memory," or the way in which memory persists even in the absence of recognizable monuments and memorials that testify to the past, the way memory seeps into the fabric of a place and lingers there, resisting time. This paper will be divided into two sections: the first will give a brief introduction/overview to their work from the past decade; the second will concentrate on close readings of select photographs from the "arquitecturas/memoriales" (2005-2010) series, drawing on critical, theoretical, and philosophical works by Walter Benjamin, Roland Barthes, Geoffery Batchen, Eduardo Cadava, Wendy Brown, John Berger, David Levi-Strauss, and Peter Eisenman.Publication Panel I: “Identitarian Violence and Memory in Post-Transition Spain”(2011-10-14) Aguado, TxetxuIn a country where war, exile, extermination, and political and cultural repression have been so pervasive over the last century, one way of grounding a new Spanish identity — less haunted by violence emanating from the Spanish Civil War and the dictatorship that followed it — would be to acknowledge and dismiss a historical legacy that appealed to a core mythologized and dehistoricized Spanish past. Identity will not be based anymore on the violences imposed upon almost everyone by birth, territory or language. Nevertheless, the good intentions underlying rejection and distance from that legacy are not enough. If a new civil identity is to emerge, all those living in Spain must place at the center of their identities the unforgettable memories of racism, xenophobia, and exclusion for ethnic or political reasons. These memories, this willingness to make the rejection of the cruelties of the past a point of departure for today's identity, will imply the construction of Spanishness from anew. In my contribution, I attempt to analyze two types of violence that work to impede the enunciation of a more inclusive identity in Spain: I am referring to ETA terrorism and the Madrid Al-Qaeda terrorist attacks in March 2004. The first type of violence defines itself in relation to nation-states: a Spanish nation supposedly undermining another nation through a cultural and political striving for homogeneity. The second one justifies its fights in a theoretical framework that confronts civilizations (West against East) and religions (Christianity versus Islam). Both phenomena work "unwillingly" together and give way to responses that emphasize one more time Spanish uniformity and "Spanish" Catholic values. The alternative framework to these threats I intend to develop will plead for a democratic society grounded on notions of dependency and vulnerability (Judith Butler, Victoria Camps), where the demos will elaborate political answers (Sheila Benhabib, Fernando Savater) to overpass the etnos in a community sensitive to differences without getting blinded by them.Publication Opening Keynote: "The Duty of Memory, the Right to Forget: Historical Memory Beyond the Stalemates"(2011-10-13) Faber, SebastiaanCan collective memory be considered a moral duty? Are there situations in which it is preferable not to know what happened years ago? These are not only the fundamental dilemmas that inform the heated debates surrounding the representation, public presence, and political manipulation of Spain’s recent past (from the Second Republic to the Transition after the death of Franco). They also now constitute central questions world-wide, with implications that impact international law, philosophy, and politics, among other areas. This talk seeks to examine the current situation in Spain from an international and comparative framework. Its objectives are twofold. First, to clarify the presuppositions that underlie the seemingly irreconcilable stances of the advocates of memory, on the one hand, and the skeptics of memory, on the other. And second, to identify a possible common ground or compromise: conceiving of memory not as a duty but as a right.