Materialities and Traumatic Memories of a Twentieth-Century Greek Exile Island

Pantzou, Nota

doi:10.1007/978-1-4419-9666-4_11

Cited by 7 publications

(5 citation statements)

References 8 publications

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“…Archaeological evidence suggests that human occupation in the island dates back to prehistory (Arhontidou-Argiri, 2005), however it is the forced movement of political exiles in the twentieth century to the island that has marked considerably this island's biography (Pantzou, 2011). The first political exiles, members of syndicates and socialist groups arrived on Ai Stratis in the 1920s together with bandits and animal rustlers in light of preventive administrative measures (Aris Tsouknidas, pers comm., 27 June 2014; see also Voglis, 2002: 92).…”

Section: From Memories To Historymentioning

confidence: 98%

By the People, for the People. The Case of a Community Museum of Traumatic Greek Heritage

Pantzou

2015

Conservation and Management of Archaeological Sites

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This article will delineate the history and activities of the Museum of Political Exiles of Ai Stratis in Greece. The museum was founded in the 1980s by a group of former inmates who were banished in the North Aegean island of Ai Stratis, a site of political confinement between 1920s and 1960s. Since its inception, the museum has aspired to be a platform of communication, a place of healing that is by the people for the people. The aim here is to examine how this was achieved and what lessons have been learned from the endeavours of an organization that deals with a rather traumatic chapter of modern Greek history. Emphasis will be placed especially on what role the subjects of history have assumed in the design of the permanent exhibition and the educational and cultural activities.

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Section: From Memories To Historymentioning

confidence: 98%

By the People, for the People. The Case of a Community Museum of Traumatic Greek Heritage

Pantzou

2015

Conservation and Management of Archaeological Sites

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“…Migrants leave behind a rich material record of those meaningful objects that they wished to take with them but ultimately could not, given the rigors and dangers of the journey. When rediscovered decades or generations later, these lost objects can be used to chronicle the trauma, pain, and survival of those who experienced border crossings, imprisonment, and other forced movements so that those experiences are not forgotten (Pantzou, 2011).…”

Section: What Migrants Carry And/or Discard Along the Journeymentioning

confidence: 99%

Understanding the significance of migrants’ material culture

Trabert

2019

Journal of Social Archaeology

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Archaeologists are increasingly moving past discussions of whether migration events occurred in the past to more nuanced discussions of the meaning surrounding the migrants’ belongings. Migrants used material culture as powerful memory objects, to create meaning and adapt to living in a new place and often with new people. There are relatively few archaeological examples of large-scale migration into the Great Plains in the wake of European invasion of North America. One exception to this is the migration of Puebloan peoples from northern New Mexico to the Central Great Plains during the Puebloan diaspora after 1600 CE. Sites attributed to this migration are discussed in context with recent work on meaning and materiality to reconsider the critical role that objects play in identity expression and cultural survival in new homelands.

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“…These identifications include unwanted heritage (Light 2000), which has been denied or airbrushed out of history; and places of pain and shame (Logan and Reeves 2009), those scars of history that bring shame upon us in the present. Other examples include traumatic heritage (Pantzou 2011), with its implications of gradual healing over time leading to a positive transformation and change; and uncomfortable heritage (Merrill 2010), which is associated either directly or indirectly with human death, pain and/or suffering, but which is distinguished by a focus on good practice in heritage management strategies rather than exploitation of its dark qualities for economic gain. Crucially, however, the heritagisation process is still possible in some form at sites of sensitive heritage if practitioners proceed with care, even if the results of that process of heritage creation are divisive.…”

Section: Settled Heritage Sensitive Heritage Taboo Heritagementioning

confidence: 99%

Taboo and sensitive heritage: labour camps, burials and the role of activism in the Channel Islands

Carr

Colls

2016

International Journal of Heritage Studies

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In this paper we propose the concept of taboo heritage as a way to describe a legacy of war so sensitive that it never undergoes heritage creation. Attempts at creation, such as heritage listing, renovation or excavation, are blocked by local authorities. We also examine the transition from taboo heritage to sensitive heritage, the next step along the 'heritage continuum', which we propose can only occur through the combined efforts of the passage of time, the role of activists and official authorisation. We take as our case study two of the British Channel Islands of Jersey and Alderney, occupied by German forces from 1940 to 1945. Labour camps were built in both islands, where the dead were also buried locally. We explore how the existing legacy of these events is still taboo heritage in Alderney, but has achieved partial progress in the transition to sensitive heritage in Jersey.

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Materialities and Traumatic Memories of a Twentieth-Century Greek Exile Island

Cited by 7 publications

References 8 publications

By the People, for the People. The Case of a Community Museum of Traumatic Greek Heritage

By the People, for the People. The Case of a Community Museum of Traumatic Greek Heritage

Understanding the significance of migrants’ material culture

Taboo and sensitive heritage: labour camps, burials and the role of activism in the Channel Islands

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