![]() While applying participant observant methodology, I have engaged in conversation with residents and main actors taking part in the Peace March. Moreover, it explores the social processes through which such memory is produced, performed, and maintained. Following theoretical insights from both memory studies and cultural geography, this article’s aim is to analyze mnemonic practices commemorating the Srebrenica genocide in Bosnia and Herzegovina. A more than 100-kilometer procession, attracting each year around 5,000 participants, represents the reverse route of the so-called Death March, the local population’s way of escape from the town of Srebrenica in July 1995. This article is based on an ethnographic study carried out during the Nezuk-Potočari Peace March in the framework of Srebrenica genocide commemoration. Los hallazgos indican que la identidad de los objetos se transforma a causa del desastre, pero más importante aún, que estos suplen deĬierta manera la materialidad perdida en tanto fungen como recipientes simbólicos que activan el recuerdo mediante una conexión profunda que el individuo establece con ellos y las situaciones de la cotidianidad pasada que representan, y cuyos aspectos esenciales se proveen y se interpretan a través del lenguaje y la memoria. Dicho trabajo permitió identificar aspectos de la identidad de los armeritas, tanto en su sustrato fundante como en el que se ha ido construyendo a lo largo de estos 35 años de desarraigo causado por el desmantelamiento de su territorio. Para corroborar dicho planteamiento se llevó a cabo un trabajo etnográfico en el que se recopilaron relatos de veinticinco sobrevivientes sobre los objetos que provienen de sus dinámicas cotidianas perdidas en el territorio arrasado. De tal manera que a lo largo del texto se plantea la tesis de que si lo que sobrevive a un desastre de esta naturaleza son sujetos y objetos, el relato emergente de los primeros a propósito de los segundos puede dar cuenta de la configuración identitaria de los sobrevivientes tiempo después de ocurrido el evento disruptivo. This type of division can – to some degree – challenge the perceived solidarities based on ethnic sameness among the people who reside in and originate from Bosnia and Herzegovina.Įste artículo aborda la relación de un grupo de sobrevivientes de Armero con algunos objetos que se salvaron junto con ellos de la avalancha. The case study thus provides the opportunity to explore the otherness that my interviewees experienced as one of the social divisions based on experiential and socio-economic differences. Twenty of these interviews were conducted with people resettled abroad (the diaspora) and fifteen involved people who were repatriated after living abroad for many years (the returnees). The narratives selected to support the main argument were taken from my thirty-five interviews with people who experienced displacement. The article is based on two qualitative research projects, which I conducted between 20. I argue that the division into stayers and leavers presents one of the most prominent non-ethnically framed Bosnian divisions. More specifically, the focus is on the constructed otherness of perceived co-ethnics who left because of the war (the ‘leavers’) in relation to those who stayed in the country (the ‘stayers’). This article explores the division between the diaspora and the homeland dwellers in the context of post-war Bosnia and Herzegovina. As such, the ‘spatial turn’ shows how burial represents both an intimate and petite act of place-making while also intersecting with different spatial orders and scales that interact with meta-narratives including religion, modernisation and nationalism. Even as grave-making represents a micro-form of emplacement, such acts both produce and respond to different spatial orders, including more abstract forms bound up with nation formation. In turn, engagement with the ‘spatial turn’ demonstrates how this form of emplaced security is not static, but rather is dynamic and adaptive as communities formed through custom constantly interact with broader social changes and spatial transformations. Grave-making as a form of ‘emplaced security’ – an expression of agency which results in the creation or transformation of a place in order to mitigate threat – enables a particular kind of space whereby the living as part of cognate communities are able to venerate their dead. The main argument is that a person’s security in Timor-Leste is very often made possible via the sustaining of what is referred to here as ‘cognate communities’ which comprise both the living and the spirits of the ancestral dead. By adopting a spatial approach to analysis, this article examines the significance of death in Timor-Leste and its relationship to security and peace.
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