Nigel Eltringham – författare

In Remembering Genocide an international group of scholars draw on current research from a range of disciplines to explore how communities throughout the world remember genocide. Whether coming to terms with atrocities committed in Namibia and Rwanda, Australia, Canada, the Punjab, Armenia, Cambodia and during the Holocaust, those seeking to remember genocide are confronted with numerous challenges. Survivors grapple with the possibility, or even the desirability, of recalling painful memories. Societies where genocide has been perpetrated find it difficult to engage with an uncomfortable historical legacy.

Still, to forget genocide, as this volume edited by Nigel Eltringham and Pam Maclean shows, is not an option. To do so reinforces the vulnerability of groups whose very existence remains in jeopardy and denies them the possibility of bringing perpetrators to justice. Contributors discuss how genocide is represented in media including literature, memorial books, film and audiovisual testimony. Debates surrounding the role museums and monuments play in constructing and transmitting memory are highlighted. Finally, authors engage with controversies arising from attempts to mobilise and manipulate memory in the service of reconciliation, compensation and transitional justice.

In Remembering Genocide an international group of scholars draw on current research from a range of disciplines to explore how communities throughout the world remember genocide. Whether coming to terms with atrocities committed in Namibia and Rwanda, Australia, Canada, the Punjab, Armenia, Cambodia and during the Holocaust, those seeking to remember genocide are confronted with numerous challenges. Survivors grapple with the possibility, or even the desirability, of recalling painful memories. Societies where genocide has been perpetrated find it difficult to engage with an uncomfortable historical legacy.

Still, to forget genocide, as this volume edited by Nigel Eltringham and Pam Maclean shows, is not an option. To do so reinforces the vulnerability of groups whose very existence remains in jeopardy and denies them the possibility of bringing perpetrators to justice. Contributors discuss how genocide is represented in media including literature, memorial books, film and audiovisual testimony. Debates surrounding the role museums and monuments play in constructing and transmitting memory are highlighted. Finally, authors engage with controversies arising from attempts to mobilise and manipulate memory in the service of reconciliation, compensation and transitional justice.

This book offers a uniquely comparative, case-study perspective on the anthropology of peace and reconciliation.

In the contemporary world, the end of violent conflict often gives way to one, or a combination, of five interventions designed to strengthen “peace” and facilitate “reconciliation”. These interventions are: the reinvigoration of “traditional” conflict management mechanisms; the collection and preservation of testimony; truth commissions; international criminal trials; and memorialisation. Social anthropologists have challenged the received wisdom on which these interventions are based, arguing that they fail to adequately take into account and sensitively manage the needs and expectations of those who have lived through conflict. Exploring the five interventions through detailed ethnographic accounts from around the world, this book demonstrates that although social anthropologists adopt a critical stance, they do not dismiss “received wisdom” out of hand; rather, they advocate that interventions should be subject to continuous evaluation according to the evolving, often contradictory, needs and wishes of those who strive to survive among the ruins of their former lives.

This is essential reading for scholars of peace studies, conflict resolution studies and those taking an anthropological approach to conflict, violence, human rights and law.

This book offers a uniquely comparative, case-study perspective on the anthropology of peace and reconciliation.

In the contemporary world, the end of violent conflict often gives way to one, or a combination, of five interventions designed to strengthen “peace” and facilitate “reconciliation”. These interventions are: the reinvigoration of “traditional” conflict management mechanisms; the collection and preservation of testimony; truth commissions; international criminal trials; and memorialisation. Social anthropologists have challenged the received wisdom on which these interventions are based, arguing that they fail to adequately take into account and sensitively manage the needs and expectations of those who have lived through conflict. Exploring the five interventions through detailed ethnographic accounts from around the world, this book demonstrates that although social anthropologists adopt a critical stance, they do not dismiss “received wisdom” out of hand; rather, they advocate that interventions should be subject to continuous evaluation according to the evolving, often contradictory, needs and wishes of those who strive to survive among the ruins of their former lives.

This is essential reading for scholars of peace studies, conflict resolution studies and those taking an anthropological approach to conflict, violence, human rights and law.

The first decade of the 21st century has seen a proliferation of North American and European films that focus on African politics and society. While once the continent was the setting for narratives of heroic ascendancy over self (The African Queen, 1951; The Snows of Kilimanjaro, 1952), military odds (Zulu, 1964; Khartoum, 1966) and nature (Mogambo, 1953; Hatari!,1962; Born Free, 1966; The Last Safari, 1967), this new wave of films portrays a continent blighted by transnational corruption (The Constant Gardener, 2005), genocide (Hotel Rwanda, 2004; Shooting Dogs, 2006), ‘failed states’ (Black Hawk Down, 2001), illicit transnational commerce (Blood Diamond, 2006) and the unfulfilled promises of decolonization (The Last King of Scotland, 2006). Conversely, where once Apartheid South Africa was a brutal foil for the romance of East Africa (Cry Freedom, 1987; A Dry White Season, 1989), South Africa now serves as a redeemed contrast to the rest of the continent (Red Dust, 2004; Invictus, 2009). Writing from the perspective of long-term engagement with the contexts in which the films are set, anthropologists and historians reflect on these films and assess the contemporary place Africa holds in the North American and European cinematic imagination.