Monument Culture: International Perspectives on the Future of Monuments in a Changing World brings together a collection of essays from scholars and cultural critics working on the meanings of monuments and memorials in the second decade of the twenty-first century, a time of great social and political change. The book presents a broad view of the challenges facing individuals and society in making sense of public monuments with contested meanings. From the United States to Europe to Africa to Australia and New Zealand to South America and beyond, the contributors tackle the ways in which different places approach monuments in a landscape where institutions and ideas are under direct challenge from political and social unrest. It also discusses sharply changed attitudes about the representation of history and memory in the public sphere. The goal is to acknowledge shared experiences through a wider perspective; to contribute to the work of the world-wide heritage community; and to document the history and shifting cultural attitudes towards monument culture across the world, encouraging a more informed approach to monuments and their meanings especially for the public and those outside of academia.

This book brings together a collection of essays from scholars and cultural critics working on the meanings of monuments and memorials in the second decade of the twenty-first century, a time of great social and political change.

Ranging across the longue durée of Thailand’s history, Monastery, Monument, Museum is an eminently readable and original contribution to the study of the kingdom’s art and culture. Eschewing issues of dating, style, and iconography, historian Maurizio Peleggi addresses distinct types of artifacts and artworks as both the products and vehicles of cultural memory. From the temples of Chiangmai to the Emerald Buddha, from the National Museum of Bangkok to the prehistoric culture of Northeast Thailand, and from the civic monuments of the 1930s to the political artworks of the late twentieth century, even well-known artworks and monuments reveal new meanings when approached from this perspective. Part I, “Sacred Geographies,” focuses on the premodern era, when religious credence informed the cultural alteration of landscape, and devotional sites and artifacts, including visual representation of the Buddhist cosmology, were created. Part II, “Antiquities, Museums, and National History,” covers the 1830s through the 1970s, when antiquarianism, and eventually archaeology, emerged and developed in the kingdom, partly the result of a shift in the elites’ worldview and partly a response to colonial and neocolonial projects of knowledge. Part III, “Discordant Mnemoscapes,” deals with civic monuments and artworks that anchor memory of twentieth-century political events and provide stages for both their commemoration and counter-commemoration by evoking the country’s embattled political present. Monastery, Monument, Museum shows us how cultural memory represents a kind of palimpsest, the result of multiple inscriptions, reworkings, and manipulations over time. The book will be a rewarding read for historians, art historians, anthropologists, and Buddhism scholars working on Thailand and Southeast Asia generally, as well as for academic and general readers with an interest in memory and material culture.

Monuments as Cultural and Critical Objects explores monuments as political, psychical, social, and mystical objects. Incorporating autoethnography, psychoanalysis, deconstruction, postcolonialism, and queer ecology, Houlton argues for a radical, interdisciplinary approach to our monument-culture. Tracing historical developments in monuments alongside contemporary movements such as Rhodes Must Fall and Black Lives Matter, Houlton provides an in-depth critique of monument sites, as well as new critical and conceptual methodologies for thinking across the field. Alongside analysis of monuments to the Holocaust, colonial figures, and LGBTQIA+ subjects, this book provides new critical engagements with the work of D.W. Winnicott, Marion Milner, Jacques Derrida, Edward Said, Eve Sedgwick, and others. Houlton traces the potential for monuments to exert great influence over our sense of self, nation, community, sexuality, and place in the world. Exploring the psychic and physical spaces these objects occupy—their aesthetics, affects, politics, and powers—this book considers how monuments can challenge our identities, beliefs, and our very notions of remembrance. The interdisciplinary nature of Monuments as Cultural and Critical Objects means that it is ideally placed to intervene across several critical fields, particularly museum and heritage studies. It will also prove invaluable to those engaged in the study of monuments, psychoanalytic object relations, decolonization, queer ecology, radical death studies, and affect theory.

Why do certain works of art make it into the canon while others just enjoy a brief moment of recognition, if at all? How do moments produce monuments, and why are monuments erased from our cultural memory in only a moment? - Taking into account these cultural processes of creating, storing, remembering and forgetting that are omnipresent and have an immense influence on how we perceive artefacts and cultural events, the articles in this collection analyze the phenomenon of cultural production, transmission and reception from various angles, drawing on approaches from both literary and cultural studies. With its transdisciplinary approach, this book uniquely responds to an everyday cultural phenomenon that so far has not received such wide-ranging attention.

For more than a century, American communities erected monuments to western pioneers. Although many of these statues receive little attention today, the images they depict—sturdy white men, saintly mothers, and wholesome pioneer families—enshrine prevailing notions of American exceptionalism, race relations, and gender identity. Pioneer Mother Monuments is the first book to delve into the long and complex history of remembering, forgetting, and rediscovering pioneer monuments. In this book, historian Cynthia Culver Prescott combines visual analysis with a close reading of primary-source documents. Examining some two hundred monuments erected in the United States from the late nineteenth century to the present, Prescott begins her survey by focusing on the earliest pioneer statues, which celebrated the strong white men who settled—and conquered—the West. By the 1930s, she explains, when gender roles began shifting, new monuments came forth to honor the Pioneer Mother. The angelic woman in a sunbonnet, armed with a rifle or a Bible as she carried civilization forward—an iconic figure—resonated particularly with Mormon audiences. While interest in these traditional monuments began to wane in the postwar period, according to Prescott, a new wave of pioneer monuments emerged in smaller communities during the late twentieth century. Inspired by rural nostalgia, these statues helped promote heritage tourism. In recent years, Americans have engaged in heated debates about Confederate Civil War monuments and their implicit racism. Should these statues be removed or reinterpreted? Far less attention, however, has been paid to pioneer monuments, which, Prescott argues, also enshrine white cultural superiority—as well as gender stereotypes. Only a few western communities have reexamined these values and erected statues with more inclusive imagery. Blending western history, visual culture, and memory studies, Prescott’s pathbreaking analysis is enhanced by a rich selection of color and black-and-white photographs depicting the statues along with detailed maps that chronologically chart the emergence of pioneer monuments.

Long-awaited biography of an African American avant-garde composer Alice Coltrane was a composer, improviser, guru, and widow of John Coltrane. Over the course of her musical life, she synthesized a wide range of musical genres including gospel, rhythm-and-blues, bebop, free jazz, Indian devotional song, and Western art music. Her childhood experiences playing for African-American congregations in Detroit, the ecstatic and avant-garde improvisations she performed on the bandstand with her husband John Coltrane, and her religious pilgrimages to India reveal themselves on more than twenty albums of original music for the Impulse and Warner Brothers labels. In the late 1970s Alice Coltrane became a swami, directing an alternative spiritual community in Southern California. Exploring her transformation from Alice McLeod, Detroit church pianist and bebopper, to guru Swami Turiya Sangitananda, Monument Eternal illuminates her music and, in turn, reveals the exceptional fluidity of American religious practices in the second half of the twentieth century. Most of all, this book celebrates the hybrid music of an exceptional, boundary-crossing African-American artist.

In many societies monuments are associated with dynamic socio-economic and political processes that these societies underwent and/or instrumentalised. Due to the often large human and other resources input involved in their construction and maintenance, such constructions form an useful research target in order to investigate both their associated societies as well as the underlying processes that generated differential construction levels. Monumental constructions may physically remain the same for some time but certainly not forever. The actual meaning, too, that people associate with these may change regularly due to changing contexts in which people perceived, assessed, and interacted with such constructions.These changes of meaning may occur diachronically, geographically but also socially. Realising that such shifts may occur forces us to rethink the meaning and the roles that past technologies may play in constructing, consuming and perceiving something monumental. In fact, it is through investigating the processes, the practices of building and crafting, and selecting the specific locales in which these activities took place, that we can argue convincingly that meaning may already become formulated while the form itself is still being created. As such, meaning-making and -giving may also influence the shaping of the monument in each of its facets: spatially, materially, technologically, socially and diachronically.This volume varies widely in regional and chronological focus and forms a useful manual to studying both the acts of building and the constructions themselves across cultural contexts. A range of theoretical and practical methods are discussed, and papers illustrate that these are applicable to both small or large architectural expressions, making it useful for scholars investigating urban, architectural, landscape and human resources in archaeological and historical contexts. The ultimate goal of this book is to place architectural studies, in which people's interactions with each other and material resources are key, at the crossing of both landscape studies and material culture studies, where it belongs.

In Here, George Washington Was Born, Seth C. Bruggeman examines the history of commemoration in the United States by focusing on the George Washington Birthplace National Monument in Virginia's Northern Neck, where contests of public memory have unfolded with particular vigor for nearly eighty years. Washington left the birthplace with his family at a young age and rarely returned. The house burned in 1779 and would likely have passed from memory but for George Washington Parke Custis, who erected a stone marker on the site in 1815, creating the first birthplace monument in America. Both Virginia and the U.S. War Department later commemorated the site, but neither matched the work of a Virginia ladies association that in 1923 resolved to build a replica of the home. The National Park Service permitted construction of the "replica house" until a shocking archeological discovery sparked protracted battles between the two organizations over the building's appearance, purpose, and claims to historical authenticity. Bruggeman sifts through years of correspondence, superintendent logs, and other park records to reconstruct delicate negotiations of power among a host of often unexpected claimants on Washington's memory. By paying close attention to costumes, furnishings, and other material culture, he reveals the centrality of race and gender in the construction of Washington's public memory and reminds us that national parks have not always welcomed all Americans. What's more, Bruggeman offers the story of Washington's birthplace as a cautionary tale about the perils and possibilities of public history by asking why we care about famous birthplaces at all.