INSURGENT HERITAGE: Mobilizing Memory, Place‐based Care and Cultural Citizenships

In the paper

“Thus, insurgent heritage practices respond to the specifics of local places (Miraftab, 2012) in terms of attachment and socialization, important for the construction of community-based identity (Mah, 2010) and for instigating the dynamic workings of memory.”

What the sources say

• ?Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  cites Miraftab, 2012
• Supported

  The section “Memory and industrial ruins” (p. 6) links place attachment and socialisation to collective, community-based identity. The same section describes memory as a dynamic force, supporting the memory-related framing. The citation to Mah is attached to the community-based identity point, not the separate claim about insurgent heritage practices. (LLM, conf=0.90)

  cites Mah, 2010 source

In the paper

“The restructuring in Chile ended up less like another coup in a small Latin American country than a sign of what has become the new hegemonic global system (ibid.).”

What the sources say

• Supported

  The Abstract describes Chile’s restructuring as less another coup in a small Latin American country than a sign of what would emerge globally through Reaganism and Thatcherism. It identifies that broader transformation as neoliberal globalization, supporting the paraphrase’s reference to a new global system. No page number is supplied in our copy. (LLM, conf=0.93)

  cites Poblete, 2015 source

In the paper

“However, while the totalizing and dehistoricizing present has invested significant political, social and cultural work in forgetting, counter memory-work can recall the languages, practices and cultural meanings of the multiple pasts and futures as resources to imagine more socially just worlds through place-based practices of social care and material preservation (Till, 2012;Poblete, 2015).”

What the sources say

• ?Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  cites Till, 2012
• Partly supported

  Split into 2 atoms — 1 confirmed, 1 partially supported, 0 disputed, 0 misattributed, 0 unverifiable. Expand the claim to see per-atom verdicts.

  cites Poblete, 2015 sourceExperimental — accuracy not yet measured

In the paper

“Considering culture as 'socially established structures of meaning' emphasizes cultural citizenship as a process of meaning-making of the self and the cultural context in which people live (Van Hensbroek, 2010: 321).”

What the sources say

• ?Could not verify

  The available indexed passages contain the paper’s title, keywords and citation metadata, but no discussion from p. 321. Searches for “meaning-making of the self” and “socially established structures of meaning” returned no passage addressing the claim, so our copy cannot verify it. (LLM, conf=0.70)

  cites Van Hensbroek, 2010 sourceExperimental — accuracy not yet measured

In the paper

“Mesa demonstrates how heritage grassroots organizations use AHD to counter hegemonic moves without limiting themselves to 'invited' spaces of participation, instead combining them with new spaces or reappropriating old ones to invoke people's citizenship rights and advance their interests (Miraftab, 2009: 35).”

What the sources say

• ?Not checked — no full text of the sourcecites Miraftab, 2009: 35 source

In the paper

“Nevertheless, she states that Mesa strategically uses this opportunity to learn how official heritage works and to connect with political authorities to achieve the organization's goals.”

In the paper

“They begin all their walks by explaining that Lota is the land of the indigenous Mapuche, who occupied the territory before being gradually displaced first by the Spanish settler colonizers and later by the Chilean state.”

In the paper

“They complement the walk with oral histories and urban legends that tell the stories of collective struggles for better labor and living conditions and recount memories of neighborhood and workplace offerings of support and care.”

In the paper

“Initially the working group did not involve citizens; however, Mesa members claimed their right to participate actively in the group, and today they are one of the leading voices developing this plan.”

In the paper

“Mesa members work to preserve and promote Lota's heritage to advance sustainable tourism that can develop their community economically while struggling against their historic places' deterioration and disappearance.”

In the paper

“They demand their right to remain in their city, keep their homes, have basic services and maintain a decent, safe, clean environment in which to live.”

In the paper

“However, the COSOC is only an advisory body, and Mesa's participation is not legally binding on decision making.”

In the paper

“They also demand their right to preserve their memories as working-class people so that their history is not forgotten or shrouded by other grand narratives.”

In the paper

“Lota residents feel excluded from and are critical of the NGO's management and narration of the local heritage that describes a history of Lota they consider far from the reality they experienced.”

In the paper

“They also condemn the less visible preservation efforts in most of the city other than in the NGO-managed heritage sites, demonstrating the uneven preservation logic that often privileges certain types of heritage over others.”

In the paper

“They say that red is a provocation because it represents the union forces that marked Lota's history of social empowerment.”

In the paper

“The state granted management of several of the coal company's sites to a private non-governmental organization (NGO) that controls what narratives about the past should be told.”

In the paper

“Moreover, both Rosa and Nelly have dyed their hair red as a political statement and as a way to consciously carry and embody their collective memory and their attachment to place in their own selves while they do their heritage work.6”

In the paper

“Unlike the romanticized version of shared spaces highlighted in most official accounts, they focus on women's everyday struggles to find a space to bake bread or wash clothes, and provide examples of gender violence triggered by the precarious conditions of workers' families and Lota's patriarchal culture.”

In the paper

“As Mesa's president, Elizabeth, explained, members demand their right to heritage because it reminds them of what to look for in seeking a better future for Lota. 4”

In the paper

“They have organized protests and sit-ins in the municipality office to demand adequate trash collection in the city, and they often negotiate informally with authorities to promote the implementation of projects and the reconstruction of deteriorated homes.”

In the paper

“As residents see it, bureaucratic processes and uncoordinated practices from the various agencies involved in heritage and urban planning have left most of the heritage in Lota in a state of ruination and abandonment.”

In the paper

“According to Rosa, heritage has enabled her to have a role in decision making, and fundamentally it has empowered her to occupy a position in public life that did not previously exist for her as a female.”

In the paper

“For example, in 2010, following an 8.8 Richter scale earthquake, Mesa managed to secure heritage subsidies to repair 51 historic collective housing buildings (benefiting 169 homes and 703 families).”

In the paper

“After the closure of Lota's coal mine, the state, following a neoliberal rationale, implemented a reconversion plan that included the privatization of part of Lota's heritage, denying its residents the possibility to use, manage or profit from these historic sites.”

In the paper

“Initially Mesa was led by former miners and union leaders, but today mostly women manage the organization.”

In the paper

“As the Mesa representative of COSOC notes, Mesa's participation is symbolic and mostly serves to support the organization's discourse of citizen participation.”

In the paper

“Recently, this NGO resigned and the government transferred the administration and management of these sites to another NGO (also from Santiago) that is making some efforts to collaborate with the community.”

In the paper

“Mesa does not align itself with any political party and defends its independence from either the right or left parties' coalitions; it is also autonomous from the heritage tourism NGO.”

In the paper

“One of these initiatives, Descubre Lota Caminando (Discover Lota by Walking), led by Rosa and Nelly, self-proclaimed descendants of miners, offers five historic routes that cover more and significantly different places in comparison to the routes promoted by the NGO.”

In the paper

“Mesa serves as an umbrella body for 26 local community organizations, crisis committees, cultural groups and neighborhood associations that emerged in Lota after the mine closed in 1997, representing more than 400 residents in total.”

In the paper

“One of Mesa's female members is part of the leadership of a national network of grassroots heritage organizations, the Asociacion Chilena de Barrios y Zonas Patrimoniales (the Chilean Association of Heritage Neighborhoods and Zones).”

In the paper

“In this context, place-based caring can be as simple as Rosa and Nelly asking their clients to pick up any trash they see on their heritage hike or restoring places that have been left in disrepair because these are important for a sense of place.”

In the paper

“In her view, the landscape also reflects the culture of individualism that pushes to replace the communal way of being of Lotinos and Lotinas.”

In the paper

“Their actions are committed to developing more human-centered urban environments through place-based ethical practices and horizontal power structures by highlighting the cultural dimensions of citizenship.”

In the paper

“Engaging with heritage interpretation has enabled me to make sense of my own history and my own memories of the precariousness in which I lived … Through heritage and by telling my own memories and those of my family I have found a new role in society, I am something now you know?I have a voice (interview, July 2018).”

In the paper

“As one local activist described to me, Lota's contemporary landscape and industrial ruins reflect the 'wound' left by the capitalist market that has since moved on.”

In the paper

“At the same time, Mesa's work has prompted the improvement of the places where members and their neighbors live, such as demands for trash collection in their city and the restoration and provision of housing through historic preservation subsidies.”

In the paper

“They are often invited to talk and share their experiences with other regional and national organizations, and they regularly engage in parliamentary and governmental heritage debates.”

In the paper

“The neoliberal norm, then, reconfigures how people experience the social order: the market generates new mediations that disdain the social past and block the imagination of alternative futures (Huyssen, 2003;Aravena Núñez, 2015;Poblete, 2015).”

What the sources say

• ?Not checked — no full text of the sourcecites Huyssen, 2003 source
• ?Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  cites Aravena Núñez, 2015
• Not checked yet

  Checked before — its earlier verdict is held back until a new check runs.

  cites Poblete, 2015 source

In the paper

“This strategy produces a disjunction between the inclusion discourse and real spaces for citizens to engage in politics, increasingly triggering social unrest in many Latin American countries because of a shared perception of inequitable rights and opportunities to intervene in political decisions.”

In the paper

“Miraftab (2009: 33) defined the principles of insurgent planning as counterhegemonic, transgressive and imaginative: counter-hegemonic because they destabilize the normalized order of things; transgressive because they transgress time and place by locating historical memory and transnational consciousness at the heart of grassroots actions; and imaginative because they promote alternative futures.”

What the sources say

• ?Not checked — no full text of the sourcecites Miraftab, 2009 source

In the paper

“In Latin America, since the 1990s, this strategy has characterized governments across the political spectrum (Guerra, 1997) that have created a perverse confluence between the participatory project constructed around the extension of citizenship and rights and the supposed recovery and deepening of democracy and reduction of the state's role as the guarantor of rights and social equity (Dagnino, 2”

What the sources say

• ?Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  cites Guerra, 1997
• ?Not checked — no full text of the sourcecites Dagnino, 2007 source

In the paper

“Poblete (2015) argues that Chile, as the first neoliberal experiment, made visible a form of neoliberal violence and memory processes that have entailed radical changes in our understanding of the social order and its defining practices.”

What the sources say

• Not checked yet

  Checked before — its earlier verdict is held back until a new check runs.

  cites Poblete, 2015 source

In the paper

“The industrial heritage of Lota illustrates how this complex heritage dynamic works in Chile (see Figure 2).”

In the paper

“Thus, while the neoliberal state works to silence any reference to a social past, insurgent practices 'stimulate historical collective memories and historicize the problems arising from the actions and inactions of authorities--what Sandercock [1998] calls insurgent historiographies' (Miraftab, 2009: 45).”

What the sources say

• ?Not checked — no full text of the sourcecites Miraftab, 2009 source
• ?Not checked — no full text of the sourcecites Sandercock, 1998 source

In the paper

“Social movement scholars working in Latin America have noted that omitting, silencing and forgetting constitute a primary tool traditionally implemented by hegemonic power structures to subordinate groups, particularly in the Americas, dating from the expansionism of European authority over people and territories to neoliberalism and its insistence on a culture of 'presentism' (Traverso, 2016).”

What the sources say

• ?Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  cites Traverso, 2016

In the paper

“Moreover, the institutions that administer them have not established coordinated processes to oversee the protection of urban heritage sites and address the social inequities and exclusions embedded in the configuration of these spaces.”

In the paper

“Thus, heritage is, in a sense, a mentality that consistently legitimizes and delegitimizes a range of cultural and social values (Smith, 2006: 53).”

What the sources say

• ?Not checked — no full text of the sourcecites Smith, 2006: 53 source

In the paper

“Therefore, while the official discourse of heritage continues to reflect a homogeneous image of society and a controlling state, evidencing its Eurocentric roots, the neoliberalization process diminishes implementation of the law, weakens regulations, implements bureaucratic processes, and diffuses power to various public and private agencies that do not work in coordination.”

In the paper

“In this sense, heritage is not just a top-down hegemonic process but can constitute a means by which marginalized groups shape their identities, build community and construct political legitimization.”

In the paper

“The community tourism initiatives are also driven by memory-work related to personal and family histories, enabling Mesa's members to influence how Lota's heritage landscape is understood and shaped.”

In the paper

“critical heritage scholars have pointed to the European dominant heritage discourse deployed worldwide through colonialism and globalization processes that excludes subordinated voices in the production of historic places (Smith, 2006;Waterton and Watson, 2015).”

What the sources say

• ?Not checked — no full text of the sourcecites Smith, 2006 source
• ?Not checked — no full text of the sourcecites Waterton and Watson, 2015 source

In the paper

“Ultimately, place is what matters the most to Mesa because it constitutes the link between the industrial past, the deindustrialized present and the post-industrial future Lota residents imagine.”

In the paper

“Insurgent heritage concurs with these principles but extends them by emphasizing the interplay of memory-work and place as drivers of insurgent actions, heritage as a place-based ethics of care that advances 'politics in feminine' and heritage as an activist tool that stresses the cultural dimensions of citizenship.”

In the paper

“This depoliticizes communities' struggles and extends state control within the society, while ignoring the historical legitimacy of the experiences of local groups and thus ignoring or trivializing the social, cultural and political roles they currently play.”

What the sources say

• ?Not checked — no full text of the sourcecites Smith, 2006: 36 source

In the paper

“It is rooted in the unique approaches and collective capacity of those charged with caring, preserving and reproducing social life, which should be taught and expected across genders (Armijo, 2017;Mason-Deese, 2018).”

What the sources say

• ?Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  cites Armijo, 2017
• ?Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  cites Mason-Deese, 2018

In the paper

“In contrast, insurgent heritage suggests that the preservation of knowledge and experiences of ordinary people offer a place-based ethics of care--that is, communities' material and intangible resources to care not only for those places officially recognized as heritage sites but integrally for the environment, for people and for the self.”

In the paper

“Another consequence of AHD is that it excludes understandings of heritage that sit outside of or in opposition to it, controlling and validating certain narratives about the past while regulating those that contradict the stories of nationalism, colonialism and imperialism.”

In the paper

“In this sense, care is a type of engagement with the world that is both rational and affective, involving all human actions as people maintain, continue and repair their world so they can thrive within it (Tronto, 1993;Till, 2012).”

What the sources say

• ?Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  cites Tronto, 1993
• ?Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  cites Till, 2012

In the paper

“According to Juan Poblete (2015), as a memory apparatus, neoliberalism avoids any critical elaboration on the past, eternalizes the current economic order and condemns collective action.”

What the sources say

• Not checked yet

  Checked before — its earlier verdict is held back until a new check runs.

  cites Poblete, 2015 source

In the paper

“Critical views on heritage argue that embedded in AHD 'is the idea that the proper care of heritage, and its associated values, lies with the experts, as it is only they who have the abilities and understanding to identify the innate value contained at and within historically important sites and places' (Smith, 2006: 29).”

What the sources say

• ?Not checked — no full text of the sourcecites Smith, 2006 source

In the paper

“As described in the previous section, the practice of memory allows Rosa and Nelly to tell a more nuanced version of Lota's past and to make visible experiences that official heritage tend to silence, such as those of working-class women or Lota's history of indigenous dispossession.”

In the paper

“Drawing from Joan Tronto's (1993) four dimensions of care, Till (2012) proposes a placed-based ethics of care.”

What the sources say

• ?Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  cites Tronto, 1993
• ?Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  cites Till, 2012

In the paper

“a new kind of citizen has emerged to disrupt the established rules (Holston and Appadurai, 1999), asking probing questions about the cultural dimensions of citizenship (Rosaldo, 1994;Flores and Benmayor, 1998;Almeida and Cordero, 2015).”

What the sources say

• ?Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  cites Holston and Appadurai, 1999
• ?Not checked — no full text of the sourcecites Rosaldo, 1994 source
• ?Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  cites Flores and Benmayor, 1998

In the paper

“This contradictory process restricts people's actions and their possibilities to intervene in heritage governance, mutes their histories from official discourses and eliminates critical elaboration of the past.”

In the paper

“In this sense, the insurgent heritage concept points to a more inclusive model of heritage theory by reflecting on the fluidity and place-based ethical care practices that characterize grassroots preservation movements in Latin America, enabling an opening up of new political possibilities in the future.”

In the paper

“Further, Mesa is employing heritage as a political activist tool to establish its own terms of engagement in political life, thus transforming the power relations in heritage planning.”

In the paper

“The right to heritage also means material redistribution of resources and the tangible safeguarding of place, such as the provision of housing through the preservation of historic buildings, adequate trash collection, and denouncement of environmental pollution caused by the poor management of Lota's Chiflón del Diablo mine.”

In the paper

“The transition to democracy and implementation of neoliberal governance created new struggles, among them being the issue of how to contend with differing notions of citizenship and rights (Roberts, 2014).”