Part 2: International Monuments and Contested Sites
Program Date: Wednesday, August 19, 2020
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Monuments, buildings, and landscapes can become relevant to a group as they reveal and solidify their socio-cultural norms. These notions can shift, be appropriated, or destroyed by others, as power dynamics change. This discussion reveals through five cases studies from around the world, the power of the built landscape to represent culture, and the negative and positive responses that can occur to these representations.
Each panelist will present their site for approximately five minutes and webinar attendees will be encouraged to engage in lively conversation about these sites and others that reveal the layers of history found in the built environment at sites of contested memory.
The discussion will be moderated by SAH Heritage Conservation Committee Chair Bryan Clark Green.
Jeff Cody
The role of colonialism as a catalyst both for the creation of architectural monuments (corporate and otherwise) and their reformulation in the 21st century will focus Cody’s remarks. He will reflect on his personal familiarity with Hong Kong and Shanghai as examples. Cody will also suggest that other cataclysmic events—related to both internal an/or external political catastrophes—have exacerbated salient responses to the eradication and/or retention of “places of shame”, with examples from Hiroshima, Japan, and Phnom Penh, Cambodia.
Rachel Kousser
In ancient Greece, sculptures were washed, clothed, and fed; believed to move, sweat, and breathe; and at times mutilated, buried, or destroyed in attacks that furnish incontrovertible evidence of the monuments' uncanny power. At the same time, these behaviors were both practiced and problematized. Due to their unique historical experience during the Persian Wars, the Greeks characterized the destruction of sculptures as impious, barbaric, and fundamentally un-Hellenic. Their attitudes have profoundly influenced later discussions of attacks on monuments, from the ancient world to the present day.
Hossam Mahdy
Mahdy considers that the erection and destruction of monuments and statues are political acts, as the Black Live Matter movement has demonstrated. Similar acts by Muslim groups and individuals are political, too. They are not motivated by Islam. In many cases such acts are strongly prohibited by Islam, but the media conveniently uses such acts to feed the growing Islamophobia.
Mrinalini Rajagopalan
Rajagopalan will discuss the vexations of monuments in independent India with a specific focus on the statues of former British colonizers. She will compare two sites in Mumbai and Delhi; the Kala Ghoda (Black Horse) statue in South Mumbai, which is currently a horse without a horseman because the horseman (King Edward VII) has long been redacted from the statue and the empty canopy at the terminus of the main axis of New Delhi that once housed the statue of King George V, and which has since been banished to the margins of the city. This discussion considers these edited public icons as India's attempts to grapple with its colonial history, all the while maintaining the colonial legacies of preservation.
Daniela Sandler
In Brazil, monuments to Portuguese colonizers, former slave pillories and markets, and sites named for dictators still stand—but in recent years, calls to remove statues and change street names have grown stronger. These calls are complicated by the country's lack of a robust public memorial culture. In this context, it is important to acknowledge not only calls to remove monuments, but also the many grassroots efforts to recover and inscribe difficult histories in urban landscapes.