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{"id":252,"date":"2021-05-06T15:29:19","date_gmt":"2021-05-06T15:29:19","guid":{"rendered":"https:\/\/events.mmg.mpg.de\/xxx\/?page_id=252"},"modified":"2021-05-11T08:41:12","modified_gmt":"2021-05-11T08:41:12","slug":"conference-abstracts","status":"publish","type":"page","link":"https:\/\/events.mmg.mpg.de\/heritage\/conference-abstracts\/","title":{"rendered":"Conference Abstracts"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"252\" class=\"elementor elementor-252\">\n\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-0dccb6b elementor-section-content-middle elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"0dccb6b\" data-element_type=\"section\" 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href=\"https:\/\/events.mmg.mpg.de\/heritage\/conference-abstracts\/\" class=\"elementor-item\">Conference Abstracts<\/a><\/li>\n<li class=\"menu-item menu-item-type-post_type menu-item-object-page menu-item-568\"><a href=\"https:\/\/events.mmg.mpg.de\/heritage\/keynote-lectures\/\" class=\"elementor-item\">Keynote Lectures<\/a><\/li>\n<li class=\"menu-item menu-item-type-post_type menu-item-object-page menu-item-570\"><a href=\"https:\/\/events.mmg.mpg.de\/heritage\/schedule\/\" class=\"elementor-item\">Schedule<\/a><\/li>\n<\/ul>\t\t\t<\/nav>\n\t\t\t\t\t<div class=\"elementor-menu-toggle\" role=\"button\" tabindex=\"0\" aria-label=\"Menu Toggle\" aria-expanded=\"false\">\n\t\t\t<i aria-hidden=\"true\" role=\"presentation\" class=\"elementor-menu-toggle__icon--open eicon-menu-bar\"><\/i><i aria-hidden=\"true\" role=\"presentation\" class=\"elementor-menu-toggle__icon--close eicon-close\"><\/i>\t\t\t<span class=\"elementor-screen-only\">Menu<\/span>\n\t\t<\/div>\n\t\t\t<nav 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class=\"elementor-item\" tabindex=\"-1\">Schedule<\/a><\/li>\n<\/ul>\t\t\t<\/nav>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-74f0a7b elementor-section-content-top elementor-section-full_width elementor-section-height-full elementor-section-height-default elementor-section-items-middle\" data-id=\"74f0a7b\" data-element_type=\"section\" data-settings=\"{&quot;background_background&quot;:&quot;classic&quot;}\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-no\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-d5261e6\" data-id=\"d5261e6\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-f5e54a4 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"f5e54a4\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-325a1f9\" data-id=\"325a1f9\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap elementor-element-populated\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-6379acf elementor-widget elementor-widget-heading\" data-id=\"6379acf\" data-element_type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<h3 class=\"elementor-heading-title elementor-size-default\">Conference Abstracts<\/h3>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-55fef75 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"55fef75\" data-element_type=\"section\" data-settings=\"{&quot;background_background&quot;:&quot;classic&quot;}\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-50 elementor-top-column elementor-element elementor-element-8cae83b\" data-id=\"8cae83b\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap elementor-element-populated\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-7a39d6a elementor-widget elementor-widget-heading\" data-id=\"7a39d6a\" data-element_type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Keynote Lectures<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-23dbb7c elementor-widget elementor-widget-accordion\" data-id=\"23dbb7c\" data-element_type=\"widget\" data-widget_type=\"accordion.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-accordion\">\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-3761\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"button\" aria-controls=\"elementor-tab-content-3761\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">Anne Berg (University of Pennsylvania): Keynote Lecture \"Reflections on Garbage and Genocide\"<\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-3761\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"region\" aria-labelledby=\"elementor-tab-title-3761\"><p>Every heritage site, every museum, every Gedenkst\u00e4tte, will provide not only a place for historical education, commemoration, or reflection, but most certainly one or multiple containers to receive the discards each visitor leaves behind. Waste is as ubiquitous as it is invisible. Taking the inconspicuously designed trashcans at the Memorial and Museum Sachsenhausen as a starting point, I will offer some reflections on the disturbing connections between garbage and genocide in Nazi Germany.<\/p><p>The contours of the Nazi waste regime are hardly part of the heritage preserved at memorial sites such as Sachsenhausen. Yet, garbage and genocide were part and parcel of the imperial logic of the Nazi regime. I illustrate the The destructive dynamics that render waste reclamation an integral aspect and in fact motor of the Nazi system. I focus my discussion on the concentration camp system. Already in 1936, prisons, asylums and camps played a key role in the vision for comprehensive recycling programs in the Reich. As the camp system proliferated and war stretched material resources, camps functioned as massive waste relay and refurbishing stations. It is here that the interconnectedness of waste management and genocidal practice comes into full view: The seemingly apologetical practices of everyday salvage inside the Reich and the industrial scale extraction of labor an material in the ever growing camp complex illustrate that<\/p><p>waste management and recycling stood at the very center of the regime\u2019s attempts to rationalize the systematic exploitation and industrial killing of millions of people.<\/p><p>Redirecting our gaze to what semantics and complex infrastructures have hidden from view is one of my main goals here. Waste, I suggest, affords a new, if disturbing, perspective onto the imperial logic of a regime that hoisted human lives onto the trash heap of history and used garbage to grease its war machine.<\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-d4abbed elementor-widget elementor-widget-accordion\" data-id=\"d4abbed\" data-element_type=\"widget\" data-widget_type=\"accordion.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-accordion\">\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-2231\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"button\" aria-controls=\"elementor-tab-content-2231\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">Birgit Meyer (Utrecht University): Keynote Lecture \"Disturbing heritage\" <\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-2231\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"region\" aria-labelledby=\"elementor-tab-title-2231\"><p>The past is present through its lasting material forms. Whether cherished, taken for granted or dismissed, things from the past are subject to contested and conflicting political-aesthetic significations and frames. While heritage connotes an appreciative stance towards such things and recognizes their value in being kept in museums or as monuments, waste is in many respects the Other of heritage. At the same time, both heritage and waste are categories that may be mobilized with regard to the same things. My main concern in this presentation is to contribute to widening the conceptual scope with regard to the study of the power of, and conflicts about, lasting material forms that cannot be fully captured by remaining within \u2018the place-oriented, static and secularized notions that abound in debates on heritage\u2019 (workshop outline). I will do so by focusing on two instances of the dissolution of religious traditions, in which hitherto sacred things are transposed into new secular settings. One concerns African objects and sculptures that were dismissed as \u2018idols\u2019 and \u2018fetishes\u2019 in the context of colonization and missionization and made to signify \u2018primitive\u2019 religion in colonial museums. The other concerns images of Mary, Jesus and Saints that have lost their function in the course of de-churching and can be found as ludic attributes in pubs, are for sale in markets, and signify \u2018Christian heritage\u2019 in museums. My basic idea is that such things offer a viable starting point for rethinking heritage from the angle of disturbance.<\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t<div class=\"elementor-column elementor-col-50 elementor-top-column elementor-element elementor-element-769d598\" data-id=\"769d598\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap elementor-element-populated\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-dc85cbb elementor-widget elementor-widget-heading\" data-id=\"dc85cbb\" data-element_type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">DAY 1 - 17 May<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-d164189 elementor-widget elementor-widget-heading\" data-id=\"d164189\" data-element_type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<h3 class=\"elementor-heading-title elementor-size-default\">Panel 1: Heritagising Waste<\/h3>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-d867acb elementor-invisible elementor-widget elementor-widget-accordion\" data-id=\"d867acb\" data-element_type=\"widget\" data-settings=\"{&quot;_animation&quot;:&quot;fadeIn&quot;}\" data-widget_type=\"accordion.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-accordion\">\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-2261\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"button\" aria-controls=\"elementor-tab-content-2261\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">Katarzyna Williams (The Australian National University): \"Recycled memory: human bones as inherited waste of Central Europe\"<\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-2261\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"region\" aria-labelledby=\"elementor-tab-title-2261\"><p>This paper is an enquiry into an ambiguous status of human remains, described by John Harries (2016) as \u201ca strange kind of waste\u201d \u2013 a \u201creminder and remainder\u201d.\u00a0 The territories that became part of Poland after World War II, where expelled ethnic Germans were replaced by settlers displaced by the Soviet annexation of the Eastern borderlands of Poland, constitute a complex memory space. My home town of Wroclaw (Breslau), today known as a \u201cmeeting place\u201d, has been often referred to as \u201cunfamiliar\u201d, \u201cstrange\u201d or \u201crepellent given Wroclaw\u2019s Prussian-German appearance\u201d (Thum, 2011). For my generation (late 1970s) it was a place of \u201camputated memory\u201d, of absences resulting from strategic forgetting, and of waste seen in all that was left behind, not yet disposed of or erased. On top of German streets, parks and cemeteries, with the help of grandparents\u2019 recollections of wartime destruction and post-war stagnation, we were creating a Polish founding myth of the city, inscribing new national identity onto its spaces and stories.<\/p><p>As a young girl I was already aware that I lived on a neglected, abandoned cemetery. I often played with other kids in excavations made for heat pipes for new housing estates. And there they were \u2013 disarticulated, nameless, redundant bones \u2013 a form of waste. This experience has influenced my relationship with home and provoked questions I still reflect on today, living as a migrant somewhere else: How do migration, shifting or crossing the borders impact or disturb the affective presence of human bones. Are such bones abandoned or displaced, objects or subjects, mute, waste? What is our responsibility towards this inherited waste? What have we actually inherited? Particularly when they no longer confront us in their materiality, but are hidden, removed, covered with foreign roads, parks and everyday lives.<\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-2262\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"button\" aria-controls=\"elementor-tab-content-2262\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">Alice von Bieberstein (Humboldt University of Berlin, Centre for Anthropological Research on Museums and Heritage): \"Waste, copious and plentiful\"<\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-2262\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"region\" aria-labelledby=\"elementor-tab-title-2262\"><p>The landscape of Armenian material remains in Eastern Turkey\/Northern Kurdistan\/Western Armenian lies largely outside an institutionalised heritage discourse and practice. Having been targeted by genocidal violence alongside and following its historical community, it has largely been laid to waste. This project of wreckage has itself channelled particular libidinal and destructive energies. But the process of destruction has also frequently animated the few fragmentary structures that have remained, underpinned by vernacular religious practice, in particular as the violence of destruction has been displaced and continued by those hunting for what are known as \u2018Armenian\u2019 treasures. In my contribution to the conference, I want to discuss how the material remains of the Armenian genocide are thus enmeshed in both genocidal violence and value extraction, in processes of elimination and in efforts at mattering and presencing. The political economy that has emerged in this post-genocidal space is marked by a striking dissonance between real dispossession and disempowerment and imagined (Armenian) wealth and power. As locals seek to tap into this imaginary wealth, they produce waste through a projection of plenty. Violence, I argue, is indispensable for the labour of converting the already ruined and wasted into new potential profit, a profit that might also emerge from a re-constitution of Armenian remains as heritage.<\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-2263\" class=\"elementor-tab-title\" data-tab=\"3\" role=\"button\" aria-controls=\"elementor-tab-content-2263\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">Tam Ngo (NIOD Institute for War, Holocaust and Genocide Studies\/ Royal Netherlands Academy of Arts & Sciences (KNAW), Max Planck Institute for the Study of Religious and Ethnic Diversity)  \"The Waste of War: Human remains and other leftovers of war in Vietnam\"<\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-2263\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"3\" role=\"region\" aria-labelledby=\"elementor-tab-title-2263\"><p>Millions of war dead, hundreds of thousand of missing and unidentified remains, generations of bodies disabled by dioxin exposures, vast territory contaminated by toxic and explosive materials are metaphorically and literally forms of war waste in Vietnam. Decades after conflicts, the Vietnamese state has been able to turn some of these wastes into heritages through which a common understanding of this violent past is promoted. Military war dead, enshrined as martyrs have paved the way for a vast array of monuments, memorials, pilgrimage and spiritual sites. Similarly, former geographies of terror such as battle fields, underground tunnels, and former prisons have been successfully transformed into new tourist destinations. But not all war waste is recyclable nor is the recycling process clean and complete \u2013 new waste, toxicity, and haunting are often side-products that question anew the senselessness of past pains, especially ones that were inflicted and continued to be denied by the state themselves. This paper aims to theorize human and non-human forms of war waste and those war heritages that escape the state\u2019s control. It does so by analyzing two ethnographic cases \u2013 1) the leftover bones of DNA sequencing and their spiritual owners in the quest for identification of soldiers who went missing in action and 2) the scientific project currently undertaken by Vietnamese geneticists to determine the multi-generational effect of dioxin residual in human genes against the background of the specter of Agent Orange. By locating war heritage back into the realm of molecular materials and spiritual heritage, the case of Vietnam de-stabilizes dichotomies like religious and secular as well as material and spiritual.<\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-2264\" class=\"elementor-tab-title\" data-tab=\"4\" role=\"button\" aria-controls=\"elementor-tab-content-2264\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">Regina F. Bendix (Georg August University of G\u00f6ttingen): \"Blasting Bombs\"<\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-2264\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"4\" role=\"region\" aria-labelledby=\"elementor-tab-title-2264\"><p>On January 30th, 2021, more than 8000 inhabitants of the midsize city of G\u00f6ttingen had to evacuate their homes. Four objects suspected to be WWII bombs had been found, and in order to proceed with whatever building construction had been the cause of the find, these objects had to be gingerly freed up and detonated by\u00a0 specialists for the removal of warfare materials. This was by no means an unusual event. It happens in different large and small cities in Germany every year, and images of individuals and families walking to shelters, and reports of meals getting distributed fill the news. The craft of neutralizing live warfare agents is not on UNESCO\u2019s list of intangible heritage. Yet four 500 kilogram bombs slumbering underground in a residential neighborhood unmistakably are an inheritance of what one once hoped was the last big war.<\/p><p>Starting from this particular case, the paper will explore the \u201cundead\u201d warfare materials that endure after combat and peace treaties in terms of their challenges to heritage abundance. Forgotten bombs\u2019 shifting materiality, combined with the loss of their original purpose, render them a war memorial not generally memorialized, a heritage insufficiently dead to be part of the regime, and a danger available to be haunted by. <\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-be91957 elementor-widget elementor-widget-heading\" data-id=\"be91957\" data-element_type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<h3 class=\"elementor-heading-title elementor-size-default\">Panel 2: Revisiting Wasteland<\/h3>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-1022f9a elementor-widget elementor-widget-accordion\" data-id=\"1022f9a\" data-element_type=\"widget\" data-widget_type=\"accordion.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-accordion\">\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-1691\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"button\" aria-controls=\"elementor-tab-content-1691\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">Pamela Klassen (University of Toronto): \"Commemorating the Lucky Strike: How the Environmental Destruction of Gold Mining is Remediated through Museums\"<\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-1691\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"region\" aria-labelledby=\"elementor-tab-title-1691\"><p>This paper addresses the question of why the toxic remainders of gold mines have so often become state-supported sites of heritage and public memory across the British Commonwealth. Looking specifically at museums and gold-mining heritage theme parks, I ask, why is there such an intensive infrastructure of gold-mining memory throughout North America, Australia, and New Zealand? Why do tourism entrepreneurs pour resources into theme parks where children and adults can sit on their haunches to re-enact the excruciatingly tedious process of panning for gold? My answer is that the public memory of gold mining is rooted in a Christian and colonial cosmology of land deeply connected to spiritual ideas of \u201cwaste.\u201d In the British Empire, the Monarch\u2019s right to rule over lands very distant from their own ancestral territories was most powerfully landed in the idea of \u201cCrown tenure,\u201d a legal fiction\u2014or creation story\u2014that held that all lands belonged, in a sense at once spiritual, temporal, and secular, to the monarch. The rise of colonialism extended Crown tenure across the ocean to a monarch\u2019s supposed \u201cpossessions\u201d, using concepts such as \u201cunderlying title\u201d, \u201cCrown land\u201d, and \u201cwaste lands.\u201d The Crown claimed all the land, including the forests growing from it and the minerals buried in it, as its own. Through a discussion of the concept of Crown land and the public memory of gold mining that persists in museums and gold-panning theme parks, I consider how gold continues to ground the metaphysics of colonial territory. I would particularly benefit from joining this conversation to think comparatively about gold mining heritage sites as \u201cDenkmals\u201d\u2014places of fate and fortune that prompt moral reflection\u2014or \u201cMahnmals\u201d\u2014sites of environmental destruction and colonial violence that admonish or warn.<\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-1692\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"button\" aria-controls=\"elementor-tab-content-1692\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">Annika Kirbis (Max Planck Institute for the Study of Religious and Ethnic Diversity, University of Utrecht): \u201cFollowing the Brick: Unruly Imperial Legacies and Heritagisation in Vienna\u201d<\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-1692\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"region\" aria-labelledby=\"elementor-tab-title-1692\"><p>Vienna&#8217;s past as the former heart of the Habsburg Monarchy reverberates in multiple ways in the city&#8217;s fabrics. In my presentation I move beyond the well-preserved architectural and monumental legacies of the empire that coin Vienna&#8217;s city centre as well as its positioning and marketing for touristic purposes. Instead, I turn to the sites of former Habsburg brickworks in Vienna&#8217;s peripheral south that provided the material resources for realising the Habsburg architectural dreams.<\/p><p>While the bricks with the imprinted double-headed eagle of the Habsburgs are displayed in a variety of museums and heritage sites, the stories of the migrant workers employed in the brickworks (<em>Ziegelb\u00f6hm<\/em>) and the ruined landscape left after the brickworks&#8217; decay following the First World War and the rise of cement are commonly omitted in the narrative. Therefore I argue that analysing imperial heritage through the lens of waste and wasteland brings into focus both unruly legacies of empire and unexpected entanglements as well as alternative forms of heritage-making.<\/p><p>More specifically, I trace the transformation of the brickworks area from an abandoned post-imperial wasteland to a declared natural monument. Considered economically and aesthetically worthless by humans for decades, eventually it was noticed that a biotope unique in Austria had emerged from the ruins of the Habsburg brickworks due to the particular chemical composition of the clay soil as well as the rare transitional character of the landscape with the seasonal flooding and drying-up of the clay pits. Turning the remnants of empire into the components for a new ecosystem, I propose that nonhuman agency and multispecies collaboration are key to understand this process of landscape recovery and heritagisation.<\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-1693\" class=\"elementor-tab-title\" data-tab=\"3\" role=\"button\" aria-controls=\"elementor-tab-content-1693\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">Heidi Aronson Kolk (Washington University in St. Louis): \u201cReclaiming New York\u2019s Hart Island as a Site of Negative Heritage\u201d <\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-1693\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"3\" role=\"region\" aria-labelledby=\"elementor-tab-title-1693\"><p>During pandemic lockdown, many New Yorkers were transfixed by activity in a remote corner of Long Island Sound. Very few had visited the high-security site, long administered by the Dept. of Corrections; they encountered it through drone footage showing a hazmat crew digging a burial trench for COVID victims. And the fascination\/dread intensified as conditions worsened inside local hospitals and morgues. But these feelings were not new; the island in question, home to the nation\u2019s largest potter\u2019s field (at least a million burials, mostly in unmarked graves), has long been a \u201cdark spot,\u201d a stigmatized place with a tangled history of violence, secrecy and neglect. Its stigma is a product of its association with pauperism and disease, and its function as a repository of externalized waste associated with the city\u2019s reform and penal institutions. Besides the cemetery, Hart Island has housed a prison (built from the remnants of a military barracks-turned-prisoner-of-war camp), a convalescent hospital and tuberculosis sanitarium, a women\u2019s asylum, a reformatory for \u201cwayward boys,\u201d a drug treatment facility, and a Nike missile silo. Each of these has produced mounds of refuse, literal and figurative\u2013\u2013not just human remains, ruined buildings and piles of moldering paper documents, but unrecovered (and mostly unrecoverable) stories of human suffering and loss.<\/p><p>Attending to this complex material history, the proposed paper probes Hart Island\u2019s \u201cnegative heritage\u201d character (Kolk 2020), arguing that the site\u2013\u2013now stewarded by the city\u2019s Parks Department\u2013\u2013might yet become a locus of recuperative memory and restorative justice. Indeed, despite its status as a \u201cwounded place,\u201d the island\u2019s unruly materialities constitute what Walter Hood (2020) calls the \u201cdetritus of diverse [cultural] origins.\u201d which, if imaginatively engaged, might yet serve as evidence not just of the histories of exclusion and harm, but of communal \u201cresilience, faith, optimism and invention.\u201d <\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-1694\" class=\"elementor-tab-title\" data-tab=\"4\" role=\"button\" aria-controls=\"elementor-tab-content-1694\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">Elena Romashko (Georg August University of G\u00f6ttingen): \"Chernobyl as Heritage: Waste, Energies, and Spirits of the Exclusion Zone\"<\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-1694\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"4\" role=\"region\" aria-labelledby=\"elementor-tab-title-1694\"><p>This paper investigates the Chernobyl Exclusion Zone as a religious and cultural heritage site. I analyse post-Chernobyl radiation as a nonhuman agent that altered local daily life trans\/forming vernacular religion and practices of commemoration. For this paper I approach post-Chernobyl radiation following the given categories of Waste, Energies, and Spirits. Although it is common (on both emic and etic side) to discuss nuclear byproducts in terms of waste, as well as mapping contaminated areas as wasteland, radioactive presence is not solely a man-made production.<\/p><p>Radiation is also energy. Radioactive isotopes exceed in their temporality human civilization, locating radiation among primal powers of nature that predate and possibly surpass humans, as Timothy Morton puts it, \u201cour reality is caught in them\u201d(1). Moreover, radiation is imperceptible for humans directly through their sensorium. It is able to alter and possess\/inhabit other objects, spaces and bodies. These characteristics allow for its rapid redefinition from a natural phenomenon into a supernatural one, placing it in the realm of spirits. It has been dramatically under-researched how this technogenic disaster had been framed by the vernacular religious thought. Remote rural areas that withstood contamination were a stronghold of Polesian mythology\/demonology, folk Orthodoxy, and traditional healing. The ways in which locals and vernacular religious specialists dealt with the nuclear presence constitutes the focus of my research. I approach these local experiences through the tools of Material Religion and Visual Anthropology.<\/p><p>\u00a0<\/p><p>(1) Morton, Timothy. Hyperobjects: Philosophy and Ecology after the End of the World\u200b. University of Minnesota Press, 2013. Accessed February 25, 2021. http:\/\/www.jstor.org\/stable\/10.5749\/j.ctt4cggm7\u200b, 130<\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-3a73597 elementor-widget elementor-widget-heading\" data-id=\"3a73597\" data-element_type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">DAY 2 - 18 May<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-b0d3b31 elementor-widget elementor-widget-heading\" data-id=\"b0d3b31\" data-element_type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<h3 class=\"elementor-heading-title elementor-size-default\">Panel 3: Heritage in Motion<\/h3>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-7dc5333 elementor-widget elementor-widget-accordion\" data-id=\"7dc5333\" data-element_type=\"widget\" data-widget_type=\"accordion.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-accordion\">\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-1311\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"button\" aria-controls=\"elementor-tab-content-1311\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">Paulina Kolata (Manchester Metropolitan University, The University of Manchester): \"Buddhist Temples as Storehouses of Excess: Assembling Material Biographies of Belonging in Depopulating Japan\"<\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-1311\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"region\" aria-labelledby=\"elementor-tab-title-1311\"><p>This paper aims to investigate how things given to local temples generate excess and abandonment practices in contemporary Japan. What, how, and why people \u201cstore\u201d at local Buddhist temples? Can biographies of spiritually charged things deposited at a local temple tell a story of a community? How people\u2019s individual material histories become matters of communal concern and local heritage-making practices? While walking a fine line between memory and abandonment, we will discover and map out the material and affective networks of community preservation in Japan\u2019s depopulating regions. We will travel to rural Hiroshima Prefecture to imagine Japanese Buddhist temple communities as storehouses of value and consider Buddhist institutions\u2019 role as anchors of people\u2019s belonging in contemporary Japan. By stepping into the shoes of a local Buddhist priest at Myo\u0304koji temple, we will walk down the corridors of donated artwork, photo albums, plane propellers, Buddhist altars, people\u2019s ashes, and entire households to reveal physical, karmic, and emotional connections people strive to maintain and, in turn, make sense of the anticipated decline in their depopulating regional communities. At a time of increasing global concern about \u201cheritage out of place\u201d and waste, the paper will consider the waste-making impact of religious activity and assess the spiritual, moral and practical implications of managing religious waste in the world\u2019s fastest ageing society. The paper is ethnographically informed and based on 15 months of fieldwork in rural and urban Japan in 2016-2017 and 2019.<\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-1312\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"button\" aria-controls=\"elementor-tab-content-1312\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">Nathalie Arnold Koenings (Zayed University, Dubai): \"The Jinns are in control of us: contested mystical inheritance as \u2018heritage\u2019 in the changing landscapes of Pemba, Zanzibar\"<\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-1312\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"region\" aria-labelledby=\"elementor-tab-title-1312\"><p>When Solomon banished the rebellious jinn, he sent them to Pemba Island, where they encountered indigenous jinns as well as jinns from across the African mainland whose peregrinations had also brought them there. These diverse beings made their homes in, and gave names to caves, trees, valleys, rivers and streams across the island. For centuries, humans have lived among them in a variety of cooperative and oppositional relations. Over the centuries, Muslims from the Hadhramaut and Oman brought more jinn with them. Jinns, with complex histories and genealogies, have long been a form of intangible heritage in Pemba: they are passed down in families and villages across the generations, and the island has long had a reputation as a center of spirit healing. In the 21st century, jinn face three challenges: Deforestation, coupled with ongoing construction, has destroyed their habitats. The impoverished humans who inherit them cannot afford the regular gifts they must make to placate them. And, while \u2018traditional\u2019 healers have encouraged the initiation of constructive relations between humans and jinns, the recently invigorated revivalist Islamic practice of ruqya is designed to convert them to Islam \u2013 failing that, its aim is to kill the jinns. Jinns \u2018gone wild\u2019, on the loose in cities and towns, angry with their former human hostst, are now engaged in a battle for their lives. This paper, based on recent ethnographic fieldwork in Pemba (2019), and also drawing on 20 years of ongoing research, is part of a book project on the mystical imagination in Pemba.<\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-1313\" class=\"elementor-tab-title\" data-tab=\"3\" role=\"button\" aria-controls=\"elementor-tab-content-1313\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">Giovanna Capponi (University of Roehampton): \"The \"Festa de Yemaj\u00e1\": rediscussing waste, cultural heritage, and ritual innovation in the context of the climate crisis in Brazil\"<\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-1313\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"3\" role=\"region\" aria-labelledby=\"elementor-tab-title-1313\"><p>This paper intends to describe the social and environmental controversies involved in the Festa de Yemanj\u00e1, a yearly celebration dedicated to the Afro-Brazilian deity of the ocean, which has been declared Cultural Heritage in different coastal areas of Brazil. During these celebrations, ritual offerings like baskets with perfumes and bracelets, bottles of alcohol, and food are delivered in the ocean to please the feminine and maternal goddess. However, in recent years these traditional practices began to raise questions of sustainability. With the spread of ethical concerns about conservation and climate change, the composition of the ritual offerings and the ritual practice are shifting and adapting to reduce their environmental impact. These new ways in which Candombl\u00e9 followers approach material culture are both a strategy to neutralise accusations of polluting the environment by political and religious opponents like Neo-Pentecostal churches and a form of reaffirming Candombl\u00e9 as a &#8220;religion of nature&#8221; in the framework of social and environmental activism. Nevertheless, these ritual innovations jeopardise the general aesthetic of the ritual process in multiple ways. In fact, in religions with strong hierarchical social structures like Candombl\u00e9 and Umbanda, these shifting paradigms around the idea of environmental conservation need to be rediscussed both with the religious authorities and with the spirits and entities who demand the offerings to be made in a certain way. Drawing from data acquired during extensive fieldwork in S\u00e3o Paulo, Brazil, I will analyse the tensions between innovation, cultural heritage and waste in the context of the climate crisis.<\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-1314\" class=\"elementor-tab-title\" data-tab=\"4\" role=\"button\" aria-controls=\"elementor-tab-content-1314\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">Vibha Galhotra and Fouad Asfour: \"Today\u2019s utopia tomorrow\u2019s waste? Exploring how beliefs and spiritual dimensions of inequality turn today\u2019s realities of waste into future heritage and (invisible) monuments\"<\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-1314\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"4\" role=\"region\" aria-labelledby=\"elementor-tab-title-1314\"><p>In conversation with a fictional time traveller, visual artist Vibha Galhotra and writer Fouad Asfour will explore the questions: How is waste turned into heritage? Are our utopias the material heritage of tomorrow? The presentation will attempt to conceptualise issues which evade the grasp of our approach to reality \u2013 where words become invisible monuments of past spaces and artworks elevate utopias into memorials. Utilising the practice of Critical Race Scholar Derrick Bell (1989), we will unpack blind spots of today through a performative fable-telling lecture. The conversation will shift the moment of disaster and apocalypse from our future imaginations into the traveller\u2019s past. For the time traveller, our distinction between realities of our contemporary waste and imagination of catastrophe have merged into a complex cluster of heritage which has turned into a complex memorial. With an interested, though dispassionate sense, the alien will interrogate contemporary beliefs around waste so as to explore its various dimensions. The presentation will study these questions in a multi-perspective exchange between visual artworks, writing and materialities of waste. The discussion will unpack waste as invisible monument (Asfour et al 2013) and explore processes in visual art which turn waste into spiritual objects. In Galhotra\u2019s works, for example, a jar with canned clean air speaks about the current pollution in Delhi, while in Sediment (2011-12) mud of the river Yamuna is embalmed in resin. In Untitled (from the series Life on Mars) (2018-19) a NASA image of the planet\u2019s surface is reproduced using Gunguroos, small metal bells worn as an ornament by married women in Indian indigenous cultures.<\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-f48ceab elementor-widget elementor-widget-heading\" data-id=\"f48ceab\" data-element_type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<h3 class=\"elementor-heading-title elementor-size-default\">Panel 4: Sensing Heritage<\/h3>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-63ec6c8 elementor-widget elementor-widget-accordion\" data-id=\"63ec6c8\" data-element_type=\"widget\" data-widget_type=\"accordion.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-accordion\">\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-1041\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"button\" aria-controls=\"elementor-tab-content-1041\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">Patrick Eisenlohr (Centre for Modern Indian Studies, Georg August University of G\u00f6ttingen): \"Atmospheric heritage: Processions, ritual, and claims to the city in Shi\u2018i Mumbai\"<\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-1041\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"region\" aria-labelledby=\"elementor-tab-title-1041\"><p>In this contribution, I dwell on atmospheres as a key energetic aspect of heritage. As emotions poured into space and \u201cecstasies of the thing\u201d, atmospheres are material and spatial phenomena, but operate differently from the things and objects that are predominantly associated with material heritage. Atmospheres as \u201chalf-things\u201d intermingle with felt-bodies and are responsible for the felt and somatic aspects of places, environments, and remnants associated with different pasts.<\/p><p>As a beleaguered minority within the Muslim minority of Mumbai, and in India at large, Twelver Shi\u2018is are stuck between a prominent past and marginal present. Nowadays, the great majority of Mumbai Twelver Shi\u2018is are poor and marginal migrants from North India and their descendants. They struggle to claim a right to the city in which traders of their sect once played a prominent role when colonial Bombay turned into the imperial hub of the Indian Ocean. I draw attention to the energetic and atmospheric dimensions of this heritage that recurring Twelver Shi\u2018i ritual events and religious processions emanate in the city. Sonic and other atmospheric dimensions of ritual practices in the city\u2019s public places, such as the longstanding Muharram rituals in memory of the battle of Karbala, also contribute to making particular neighborhoods \u201cShia\u201d by appealing to felt aspects of belonging. Shi\u2018i Muslims produce these atmospheres of a prominent Shi\u2018i past spilling into urban space in situations of tense sharing and in the face of powerful counterclaims over the city by both Hindu nationalists and the Sunni majority among Muslims.<\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-1042\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"button\" aria-controls=\"elementor-tab-content-1042\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">Ezgi G\u00fcner (University of Illinois at Urbana-Champaign), Esra \u00d6zy\u00fcrek (University of Cambridge): \"Heritage through Negation: Holocaust, Atlantic Slavery, and the Politics of Commemoration in Turkey\"<\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-1042\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"region\" aria-labelledby=\"elementor-tab-title-1042\"><p>In January 2021, the Turkish government published a website, <a href=\"https:\/\/www.weremember.gov.tr\/\">https:\/\/www.<\/a><a href=\"https:\/\/www.weremember.gov.tr\/\"><em>weremember<\/em><\/a><a href=\"https:\/\/www.weremember.gov.tr\/\">.gov.tr\/<\/a>, in honor of international Holocaust Remembrance Day. The web site and earlier Holocaust commemorations are utilized as a platform to claim moral superiority of the Ottomans\/Turks as the savior and protector of Jews. President Erdogan\u2019s recent discovery of the history of Atlantic slavery through his diplomatic visits to West Africa has provided a similar platform for heritage-making through negation of European cruelty. As in the remembrance of the Holocaust, the politics of comparison embedded in the neo-Ottomanist official discourses turns the commemorative sites of transatlantic slave trade into opportunities for reclaiming an Ottoman heritage of tolerant and just governance. Studying the politics of commemoration, condemnation and comparison in contemporary Turkey through the official discourses on the Holocaust and Atlantic slavery together, we show how memories of genocide and enslavement elsewhere invoke ancestral pride here by silencing Armenian Genocide and Ottoman slavery. In so doing, we contend that the conjuring of imperial legacy requires the imagined absence of tragedy as much as the presence of monumentality and ruination; or in Trouillot\u2019s words, the silences as much as mentions.<\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-1043\" class=\"elementor-tab-title\" data-tab=\"3\" role=\"button\" aria-controls=\"elementor-tab-content-1043\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">Eva Ambos (University of T\u00fcbingen): \"Present Gods, Absent Nation: Negotiating Tangibility in a Heritage Ritual\" <\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-1043\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"3\" role=\"region\" aria-labelledby=\"elementor-tab-title-1043\"><p>The proposed paper seeks to challenge the assumption that processes of heritagization necessarily entail secularization. Discussing the fuzzy boundaries between heritage and ritual, I analyze the intersection of a mediatized spectacle that focused on celebrating national heritage with the ritual invocation of deities and the negotiations of tangibility and intangibility it involved. I draw on the ethnographic example of a heritage ritual that has been performed for a leading politician in Sri Lanka. I argue that the mediatized performance that aimed at celebrating the politician through the display of national heritage while realizing the nation as audience rendered the labor of the ritual practitioners to establish a temporary space for the gods invisible. Yet with the support of both material objects as well as verses, certain dance steps and purification ceremonies, the ritual practitioners created a tangible presence of the gods, while the presence of the nation remained volatile. Hence, in this complex negotiation of presence and absence, tangibility and intangibility, it were not the deities but the mediatized actualization of the nation that was out of control. Materiality, as the example will show, is not limited to physical remains. Instead, I suggest to read the tangible presence of the gods for whom a temporary space was created as the materialization of non-human actors in the staging of heritage.<\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-1044\" class=\"elementor-tab-title\" data-tab=\"4\" role=\"button\" aria-controls=\"elementor-tab-content-1044\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">Mariam Goshadze (Leipzig University): \"For Whom the Libation is Poured: Heritage and Religious Representation at Public Functions in Ghana\"<\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-1044\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"4\" role=\"region\" aria-labelledby=\"elementor-tab-title-1044\"><p>Since the establishment of Ghana\u2019s independence, libations, along with Christian and Muslim prayers, have been part and parcel of the country\u2019s symbolic nationalism. Performance of these acts at public functions is meant to celebrate the spirit of unity and tolerance in a multi-religious and multi-ethnic country. While Christian and Muslim prayers have been performed in an uninterrupted manner for the past decades, the pouring of libation has been a sensitive issue, more so since the ascendance of Pentecostal\/Charismatic Christianity. Owing to the negative associations ascribed to indigenous practices and the associated non-human entities, certain political leaders, most notably presidents John Kufuor and John Atta Mills, opted to omit libation pouring from major state functions. Recognizing that the question of libation pouring has been discussed from historical and political perspectives, my goal is to explore the role and status of non-human entities in the controversies surrounding the practice. What role do indigenous deities play in the arguments voiced for or against libation-pouring? When framing the issue in terms of heritage, to what extent are non-human entities taken into consideration? In the context of heritigization, why is it more problematic to preserve practices that involve indigenous deities compared to practices that involve Christian or Muslim gods? In other words, considering the institutionally secular set-up of Ghana, why are only libations, and not Christian or Muslim prayers, reframed as purely cultural acts? The paper will contemplate these questions by building on statements and commentaries made by public figures and common citizens in Ghana\u2019s printed and online media.<\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-9b493ea elementor-widget elementor-widget-heading\" data-id=\"9b493ea\" data-element_type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">DAY 3 - 19 May<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-7a567dd elementor-widget elementor-widget-heading\" data-id=\"7a567dd\" data-element_type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<h3 class=\"elementor-heading-title elementor-size-default\">Panel 5: Museum and its Malcontents<\/h3>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-c7e3318 elementor-widget elementor-widget-accordion\" data-id=\"c7e3318\" data-element_type=\"widget\" data-widget_type=\"accordion.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-accordion\">\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-2091\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"button\" aria-controls=\"elementor-tab-content-2091\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">\u00c7i\u00e7ek \u0130lengiz (Max Planck Institute for the Study of Religious and Ethnic Diversity): \"Inheriting Love: Sensing in The Museum of Mevlana Celaleddin Rumi (1207-1273)\"<\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-2091\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"region\" aria-labelledby=\"elementor-tab-title-2091\"><p>Since the beginning of 2000s UNESCO developed an interest towards the Sufi branch of mystical Islam and marked 2007 the &#8220;Mevlana Year&#8221; to celebrate 800<sup>th<\/sup> anniversary of the birth of Mevlana Celaleddin Rumi, the 13<sup>th<\/sup> century Sufi philosopher who is known for his teachings on spiritual love. In the following year, the ecstatic Mevlevi ritual called Sema was added to the List of Intangible Cultural Heritage. Following these two happenings, the Mevlana Museum where the tomb of Mevlana is exhibited started attracting more than 2.5 million visitors every year from all over the world. Believers of Abrahamic religions along with hippies, shamans, Osho followers, mediums and fortune tellers among many others meet in December in Konya, the notorious city of today\u2019s Turkey for Islamic conservatism, and call their gathering the \u2018love pilgrimage\u2019. For the pilgrims, the visits to the musealized tomb of Mevlana, joining to the whirling dervish rituals and collective recitations of his poems are ways to \u201calign\u201d with Mevlana\u2019s energy of spiritual love. Analyzing processes of culturalization of an Islamic saint and reflecting on my ethnography on diverse ways of engaging with a culturalized-religious site the presentation asks what happens to the genealogies of inheritance when people go to museums to align with energies of the exhibited objects? It suggests that centering the attention to sensing allows us to think outside of the secular-religious and tangible-intangible divide that manufactures heritage. More significantly, it argues that connecting to heritage through sensing enables genealogies that are not drawn by shared historicities and geographical references.<\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-2092\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"button\" aria-controls=\"elementor-tab-content-2092\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">Marisa Karyl Franz (New York University): \"Haunted Intimacy: Curating Spectral and Vital Space within a Home\"<\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-2092\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"region\" aria-labelledby=\"elementor-tab-title-2092\"><p>This paper addresses the intimate relationship between the material things and immaterial spirit-residents of a home, connecting past and present in a historic house museum in New York City.\u00a0I explore how Merchant\u2019s House Museum (MHM) develops a style of intimate curation that structures the site as a continued home. While much of the scholarship on thanatourism and ghost tourism emphasizes the trauma and violence surrounding death and the dead, MHM positions their ghosts as attentive stewards of the house who, together with the staff, work to care for their home as an affective and intimate space of individual lives.\u00a0 The museum itself is invested in presenting their site as a heritage space narrating the local history of 19th\u00a0century New York City; however, this historic house museum is also actively presented as a continued active home for the spectral family members. These ghosts become figures who animate the historic house and bind the objects, rooms, and environments to the intimate and personal space of a home. In particular, I examine the figure of Gertrude who lived within the home from her birth in 1840 to her death in 1933, and afterward in her spectral form until today. She anchors many of the museum\u2019s ghost stories and is an active presence that must be considered, consulted, and cared for within the museum. Through my interviews, archival research, and participant observations on ghost tours, I argue that the ghosts of the family help facilitate the curation of intimacy where visitors confront a personal home and not a site of uninhabited heritage commemorating past lives.<\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-2093\" class=\"elementor-tab-title\" data-tab=\"3\" role=\"button\" aria-controls=\"elementor-tab-content-2093\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">Alice Sage (Goldsmiths, University of London): \"The Shoe Doll: an extraordinary emergent object\"<\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-2093\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"3\" role=\"region\" aria-labelledby=\"elementor-tab-title-2093\"><p>Made of an old shoe and rags tied together with string, the Shoe Doll is a captivating and famous object at the Museum of Childhood, Edinburgh. This paper will explore the Shoe Doll\u2019s journey from waste to heritage: unwanted materials assembled into a child\u2019s toy, collected by an ethnographer, displayed in a museum, and re-animated by contemporary artists.<\/p><p>This vital object (or assemblage, or being) was collected by Edward Lovett, an Edwardian folklorist researching the ritual origins of dolls. From 1905\u201315, he hunted the streets of East London collecting \u2018emergency dolls\u2019 made of bones, rags and rubbish, describing them as \u2018crudely made and sometimes apparently ugly makeshifts\u2019.When Lovett\u2019s collection entered the Museum of Childhood in the 1960s, they were re-termed \u2018emergent\u2019 dolls, evoking a liminal status that anticipated Winnicottian ideas of transitional objects.Two contemporary artists offer insightful commentary on the Shoe Doll\u2019s animistic power. To photographer Wendy McMurdo, the Shoe Doll belongs in the \u2018pre-history of the robot\u2019; in her work, digital manipulations echo the life-giving \u2018intensity of children\u2019s beliefs\u2019 (Hopkins, 2014). Kate Davis\u2019s drawing series \u2018Eight Blocks or A Field\u2019 called attention to the transformative act of looking, showing how a playful gaze (cf. Montessori, Froebel) can hold multiple realities: a shoe is a doll is a friend.This paper will interrogate the biography and significance of one object, while speaking to larger themes; the ethics of collecting,the status of children\u2019s objects, and how glamour and power accrues to extraordinary non-human beings.<\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-2094\" class=\"elementor-tab-title\" data-tab=\"4\" role=\"button\" aria-controls=\"elementor-tab-content-2094\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">Debbi Challis (London School of Economics) and Lucia Patrizio Gunning (University College London): \"From Materiality to Spirituality. Post Colonial Ethical and Cultural Developments and the Future of Museums\"<\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-2094\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"4\" role=\"region\" aria-labelledby=\"elementor-tab-title-2094\"><p>The use of human remains in determining race and racial theory in the emerging disciplines of\u00a0anthropology and archaeology during the C19th is well known. Bodies and body parts went to medical\u00a0as well as to natural history and anthropology collections. When dead people were collected from\u00a0communities for these purposes there was scant consent from indigenous or colonised peoples and\u00a0the beliefs of those whose remains were taken had no bearing on how their bodies were used.<\/p><p>Arguably, this was just as true within Britain as, after the 1832 Anatomy Act, the unclaimed bodies of\u00a0the poor could be taken to be dissected. The 1834 Poor Law was an additional punishment for \u2018the\u00a0crime of poverty\u2019.<\/p><p>The case of human remains in museums and their significance other than as mere objects of study, is\u00a0gaining increasing significance.\u00a0\u00a0The 2004 Human Tissue Act, passed after the scandal at Alder Hey\u00a0children\u2019s hospital, has affected the treatment of human remains in museums.<br \/>Recent London museum exhibitions have attracted restitution requests. Oceania at the Royal Academy\u00a0in 2018 contained \u2018many objects that Pacific Islanders consider living treasures\u2019; Maqdala at the V&amp;A\u00a0reopened debate on the presence of the spiritual, cultural and religious symbols of Ethiopia in different\u00a0museums. This paper will contextualise the procurement of human remains and religious symbols in\u00a0British museums, how their display as material artefacts puts intangible belief on show and how\u00a0understanding of their continuing human importance needs to be incorporated within the new Museum\u00a0Definition.<\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-b869c04 elementor-widget elementor-widget-heading\" data-id=\"b869c04\" data-element_type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<h3 class=\"elementor-heading-title elementor-size-default\">Panel 6: Haunted legacies<\/h3>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-5da60fd elementor-widget elementor-widget-accordion\" data-id=\"5da60fd\" data-element_type=\"widget\" data-widget_type=\"accordion.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-accordion\">\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-9811\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"button\" aria-controls=\"elementor-tab-content-9811\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">Leyla Safta-Zecheria (West University of Timi\u0219oara): \"The spatial politics of remembering the deaths of children with disabilities in institutions and the judicialization of the state socialist past in Romania\"<\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-9811\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"region\" aria-labelledby=\"elementor-tab-title-9811\"><p>The section of the orthodox christian cemetery in Siret, where children with disabilities that had died at the neuropsychiatric children\u2019s hospital are buried, is markedly different from the rest of the cemetery. It is made up of anonymous graves, the differences between individual graves are so barely perceptible that it gives the impression of a mass grave. In other sections one can see tidily kept graves and gravestones. At the entrance to the section for children with disabilities, one can see a large monument erected recently to the memory of the children buried there. The monument was erected soon after an investigation was initiated in June 2018 by a government agency involved with researching the \u2018crimes of communism\u2019 and preparing criminal trials against the alleged perpetrators. The investigation drew media attention to the several hundreds of deaths that had occurred at the children\u2019s hospital during the 1980s determining local actors to become involved in re-signifying the space of the cemetery. My presentation will focus on the practices of partial and fragmented restauration and resignification of the deaths of children with disabilities in the local memory landscape and its most significant space, the orthodox cemetery. Drawing on archival and ethnographic data, I will investigate these practices in relation to transnational memory landscapes (such as that of the criminalization of the state socialist past), (pseudo-)scientific necropolitical distinctions surrounding disability and local power and memory dynamics concerning the past of the now closed neuropsychiatric children\u2019s hospital.<\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-9812\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"button\" aria-controls=\"elementor-tab-content-9812\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">Hansa Rawat (Indira Gandhi National Open University, New Delhi): \"Monuments of many Pasts: Inheriting or (Re)creating Waste?\"<\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-9812\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"region\" aria-labelledby=\"elementor-tab-title-9812\"><p>Memorials and museums are the colonial legacy which are based on the ruins and waste of previous empires. This deliberate need to commemorate the events through building something new release or sometimes revive the discomforting pasts. Although this practise adopted and continued in the decolonised world, the reasons and actions are justified in different manners. In case of British India, the ruins of the Mughal empire in Delhi (that existed before colonial rule) were converted into waste after the &#8220;Mutiny of 1857&#8221;, and was used as the source to narrate the betrayal of Indian soldiers and martyrs of this violent rebellion. This event in Indian is also known as the first revolt of independence according to nationalist historians. Later, during partition and independence of India in 1947 put these pre-colonial monuments as the temporary settlements for migrated people. Changing nature and use of these monuments and memorials force us to question the role they played and still do, for the empire and the nation state. And how one monument can be a witness of more than one event of the past, and raise feelings of discomfort and pride at the same time. Through this paper, I would like to see that once waste of pre-colonial rule was used to narrate different stories in imperial colonies, and in the post-colonial world became a source of inspiration to selective past and moulding it according to nationalist ideas.<\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-9813\" class=\"elementor-tab-title\" data-tab=\"3\" role=\"button\" aria-controls=\"elementor-tab-content-9813\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">Adeline Masquelier (Tulane University, New Orleans): \"Heritage as Specter: Musings on the Destruction of an Icon\"<\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-9813\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"3\" role=\"region\" aria-labelledby=\"elementor-tab-title-9813\"><p>In 2018 Toungouma, the stone said to render justice in Dogondoutchi D\u00e9partement, Niger, was stolen. When it was found, the stone, an iconic piece of Niger\u2019s pre-Islamic heritage, lay in shatters. The grandson of the earth priest in charge of Toungouma later admitted to having stolen it. The spirit of Tougouma, having allegedly converted to Islam, had ordered him to destroy the stone. Yet some proclaimed the stone fragments were fake; the real Toungouma was now hidden, unavailable to most. Such claim was in keeping with a narrative that associates land clearing, urbanization, and Islamic reforms with diminished knowledges and ecologies and frames the past as simultaneously haunting presence and burdensome heritage. Taking Derrida\u2019s (2006:24) notion that \u201cone never inherits without coming to terms with some specter\u201d as a point of departure, I use the destruction of Toungouma to consider how \u201cthe urgent proximity of non-human presence\u201d (Amitav Gosh 2016) unsettles the discrete time frames that conventional understandings of heritage presuppose. In the last century efforts to standardize Islamic practices in Niger led to the demonization of spirits, the destruction of shrines, and the marginalization of non-Muslim religious specialists. Islamic iconoclasm has not erased the past, however. The past routinely infiltrates the fractured present in the form of spiritual attacks, haunted places, and frightening encounters. I reflect on the question of heritage as specter through a discussion of Tougouma, focusing not on its materiality but on the histories it recruits and that unite disparate temporalities, topographies, and agencies.<\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-accordion-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-9814\" class=\"elementor-tab-title\" data-tab=\"4\" role=\"button\" aria-controls=\"elementor-tab-content-9814\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon elementor-accordion-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-closed\"><i class=\"fas fa-plus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-accordion-icon-opened\"><i class=\"fas fa-minus\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a class=\"elementor-accordion-title\" tabindex=\"0\">Jesse A. Fivecoate (Indiana University Bloomington): \"Legacy of the Troubles: The Role of Heritage in Northern Irish Ghostlore\"<\/a>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-9814\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"4\" role=\"region\" aria-labelledby=\"elementor-tab-title-9814\"><p>Remembered pasts in contemporary Northern Ireland are complicated by the ghosts of \u201cthe Troubles,\u201d the ethnonationalist civil conflict from 1969 to 1998. These ghosts are discussed in mass media as metaphorical\u2014unresolved issues that stem from the near 30-year civil war in the northern six counties of the island of Ireland. Yet, in traditional culture, and evermore present in discourse on heritage, these ghosts are seen as real actors that inhabit the landscape and beg tourists and locals to test for themselves if acts of political violence stay only in one\u2019s historical imagination. This paper draws on ethnographic and archival research that I have conducted in Northern Ireland regarding the tradition, evolution, and performance of contemporary and historical ghost narratives. By focusing on the role of heritage as it relates to the Troubles, this paper will examine how ghosts become actors in the construction of a history that is ever present in Northern Irish daily life. Elaborating on Michele Hanks\u2019s scholarship on haunted heritage, this paper will center on the haunted site of Narrow Water castle that houses an official heritage ghost from the 17th century, which is promoted by the Northern Ireland Tourist Board. Narrow Water is also home to an unofficial heritage ghost of the Troubles from 1979, which is conspicuously absent from tourist board materials. Juxtaposing these two ghosts thus illuminates our understanding of the ways in which official and unofficial discourses are emplaced, preserved, and complicated by the mechanisms of state authority and collective remembrance\/collective forgetting.<\/p><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-48434ac elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"48434ac\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-e1226ea\" data-id=\"e1226ea\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap 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MPI-MMG. All Rights Reserved. | Artwork by K\u0131nay Olcaytu, Artist.<\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/footer>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"<p>Keynote Lectures Anne Berg (University of Pennsylvania): Keynote Lecture &#8220;Reflections on Garbage and Genocide&#8221; Every heritage site, every museum, every Gedenkst\u00e4tte, will provide not only a place for historical education, commemoration, or reflection, but most certainly one or multiple containers to receive the discards each visitor leaves behind. Waste is as ubiquitous as it is [&hellip;]<\/p>\n","protected":false},"author":2,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"open","template":"","meta":{"ngg_post_thumbnail":0,"footnotes":""},"class_list":["post-252","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/events.mmg.mpg.de\/heritage\/wp-json\/wp\/v2\/pages\/252","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/events.mmg.mpg.de\/heritage\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/events.mmg.mpg.de\/heritage\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/events.mmg.mpg.de\/heritage\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/events.mmg.mpg.de\/heritage\/wp-json\/wp\/v2\/comments?post=252"}],"version-history":[{"count":207,"href":"https:\/\/events.mmg.mpg.de\/heritage\/wp-json\/wp\/v2\/pages\/252\/revisions"}],"predecessor-version":[{"id":1316,"href":"https:\/\/events.mmg.mpg.de\/heritage\/wp-json\/wp\/v2\/pages\/252\/revisions\/1316"}],"wp:attachment":[{"href":"https:\/\/events.mmg.mpg.de\/heritage\/wp-json\/wp\/v2\/media?parent=252"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}