Colonial monuments as slurring speech acts

Shahvisi, Arianne

doi:10.1111/1467-9752.12582

Cited by 12 publications

(6 citation statements)

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“…In addition, such speech can constitute problematic speech acts (Friedell & Liao, 2022). For instance, they may function similarly to slurring speech acts (Shahvisi, 2021), or engage in derogatory pedestalling – honourings that presuppose the inferiority of certain groups (Lai, 2020).…”

Section: The Problems With Objectionable Commemorationsmentioning

confidence: 99%

“…Third, while it is standardly recognised that objectionable commemorations convey problematic views or engage in problematic speech, the mechanisms of such speech have been under‐explored. Some studies of the mechanisms of commemorative speech have been conducted, often from the perspective of speech act theory (Dixon, 2022; Friedell & Liao, 2022; Kukla, 2022; Lai, 2020; Scarre, 2020; Shahvisi, 2021). However, more questions remain.…”

Section: Gaps and Future Directionsmentioning

confidence: 99%

“…Relocating objectionable commemorations to museums curtails their objectionable expressions, and thus mitigates the accompanying harms (Frowe, 2019). Museums can also provide detailed explanations and information, and even embed objectionable commemorations in critical or more educative views of history (Lai, 2022; Schulz, 2019; Shahvisi, 2021). However, museums are far from “objective” spaces.…”

Section: Responses To Objectionable Commemorationsmentioning

confidence: 99%

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Objectionable Commemorations: Ethical and Political Issues

Lim,

Lai

2024

Philosophy Compass

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The term, "objectionable commemorations”, refers to a broad category of public artefacts – such as, and especially, memorials, monuments and statues – that are regarded as morally problematic in virtue of what or whom they honour. In this regard, they are a special class of public artefacts that are subject to public contestation. In this paper, we survey the general ethical and political issues on this topic. First, we categorise the arguments on offer in the literature, concerning the objectionable nature of such commemorations. Second, we review common political responses to objectionable commemorations. Finally, we identify fruitful areas for further philosophical inquiry on this topic.

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Section: The Problems With Objectionable Commemorationsmentioning

confidence: 99%

Section: Gaps and Future Directionsmentioning

confidence: 99%

Section: Responses To Objectionable Commemorationsmentioning

confidence: 99%

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Objectionable Commemorations: Ethical and Political Issues

Lim,

Lai

2024

Philosophy Compass

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“…Many have argued that certain commemorations are deeply objectionable. For instance, that they are expressive of racism [Burch-Brown 2017 or other problematic moral commitments [Nili 2020], are inconsistent with the state's duty to repudiate wrongdoing [Frowe 2019], degrade or alienate [Schulz 2019], are akin to statesponsored hate speech [Lai 2020] or slurring speech acts [Shahvisi 2021], downplay wrongdoing [Archer and Matheson 2021], cause psychological harm [Timmerman 2020], or shape our identities in problematic ways [Abrahams 2020], just to name a few. We may thus come to hold that objectionable commemorations ought to be removed.…”

Section: The Historical Value Considerationsmentioning

confidence: 99%

Objectionable Commemorations, Historical Value, and Repudiatory Honouring

Lai

2022

Australasian Journal of Philosophy

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Many have argued that certain statues or monuments are objectionable, and thus ought to be removed. Even if their arguments are compelling, a major obstacle is the apparent historical value of those commemorations. Preservation in some form seems to be the best way to respect the value of commemorations as connections to the past or opportunities to learn important historical lessons. Against this, I argue that we have exaggerated the historical value of objectionable commemorations. Sometimes commemorations connect to biased or distorted versions of history, if not mere myths. We can also learn historical lessons through what I call repudiatory honouring: the honouring of certain victims or resistors that can only make sense if the oppressor(s) or target(s) of resistance are deemed unjust, where no part of the original objectionable commemorations is preserved. This type of commemorative practice can even help to overcome some of the obstacles objectionable commemorations pose against properly connecting to the past.

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“…Циљ рада је да се понуди синтеза теоријског приступа, који би потом могао да послужи као модел за херитолошку анализу савремене споменичке културе у простору града. Увод: "Добри" и "лоши" споменици У домену глобалне споменичке културе прелаз из друге у трећу деценију XXI века обележио је специфични феномен уклањања обележја која су након деценија, понекад и векова, трајања препознати као непожељни, често због свог расистичког или колонијалистичког залеђа (Shahvisi, 2021). Таква дешавања су понекад довођена и у везу с "културом отказивања", углавном резервисаном за односе према "живим људима", а који се из одређеног разлога изопштавају из друштва, било оно реално или виртуелно (Norris, 2021;Veil et al, 2021;Burch-Brown, 2022).…”

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What makes a good monument?: Theoretical starting points to the heritological interpretation of commemorative values in the city space

Popadić¹

2023

Zb Filoz fak Priština

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The initial research question in this paper is whether the predispositions for the evaluation of contemporary monumental culture in the city can be determined in the context of heritological research. In order to reach a possible answer, it is necessary to first determine the meaning of the word 'monument', and then present the dominant interpretations of what makes a 'good' monument. Thus, the paper starts from abstracted experiences concerning the place of monuments in the urban structure, then pays attention to issues of material, shape, and meaning, as well as multiple identities of monuments in the city. Finally, the basic theoretical starting points for the valorization of monuments are determined, which point out the relationship between commemorative values, monumental identities, and urban structure. The aim of this paper is to offer a synthesis of the heritological approach, which could then serve as a model for the analysis of contemporary monumental culture in the city. We can express this approach in the following way: the city is viewed as a heritage corpus, as a function of the relationship of material, form and meaning that is associated with its identities (conceptual, factual, and actual). Hence the initial answer to the question of what the city is through the prism of heritology: the city is a heritage corpus that evokes the maximum of memory in a minimum of space. What would then be a monument-in-a-city? The monumentin-the-city is a point of high commemorative value, an element that activates the memory potential of the urban structure. Thus, we get a basis for answering the question of what makes a 'good' monument: a good monument is one that satisfies the requirement of intensive commemorativeness (ie communicativeness of memory contents) in the city, while a 'bad' monument is what is insufficient in the mentioned sense.

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Colonial monuments as slurring speech acts

Cited by 12 publications

References 18 publications

Objectionable Commemorations: Ethical and Political Issues

Objectionable Commemorations: Ethical and Political Issues

Objectionable Commemorations, Historical Value, and Repudiatory Honouring

What makes a good monument?: Theoretical starting points to the heritological interpretation of commemorative values in the city space

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