Texts, Bodies, and the Memory of Bloody Sunday

We examine here recent arguments that embodied experience is an important site of collective memory, and related challenges to the standard emphasis on discourse and symbols in collective memory research. We argue that although theories of embodied memory offer new insights, they are limited by (1) an overdrawn distinction between embodied memory and textual memory that neglects the complex relations between the two, (2) an overemphasis on ritual performance at the expense of collective conversation, (3) an oversimplified view of performativity, and (4) an underestimation of the ambiguity in embodied performance. Theories of embodied collective memory should be narrowed and specified with focused comparisons examining the influence of embodied experience in the formation of collective identities, in conflicts over collective memories, and in the persistence and malleability of memories across generations. We illustrate our argument throughout with examples drawn from the collective memory of Bloody Sunday in Northern Ireland in 1972

The politics and aesthetics of commemoration: national days in southern Africa

The contributions to the special section in this issue study recent independence celebrations and other national days in South Africa, Namibia, Zimbabwe, Madagascar and the Democratic Republic of Congo. They explore the role of national days in state-making and nation-building, and examine the performativity of nationalism and the role of performances in national festivities. Placing the case studies in a broader, comparative perspective, the introduction first discusses the role of the state in national celebrations, highlighting three themes: firstly, the political power-play and contested politics of memory involved in the creation of a country’s festive calendar; secondly, the relationship between state control of national days and civic or popular participation or contestation; and thirdly, the complex relationship between regional and ethnic loyalties and national identifications. It then turns to the role of performance and aesthetics in the making of nations in general, and in national celebrations in particular. Finally, we look at the different formats and meanings of national days in the region and address the question whether there is anything specific about national days in southern Africa as compared to other parts of the continent or national celebrations world-wide.Web of Scienc

Multistage and transmission-blocking targeted antimalarials discovered from the open-source MMV Pandemic Response Box

Chemical matter is needed to target the divergent biology associated with the different life cycle stages of Plasmodium. Here, we report the parallel de novo screening of the Medicines for Malaria Venture (MMV) Pandemic Response Box against Plasmodium asexual and liver stage parasites, stage IV/V gametocytes, gametes, oocysts and as endectocides. Unique chemotypes were identified with both multistage activity or stage-specific activity, including structurally diverse gametocyte-targeted compounds with potent transmission-blocking activity, such as the JmjC inhibitor ML324 and the antitubercular clinical candidate SQ109. Mechanistic investigations prove that ML324 prevents histone demethylation, resulting in aberrant gene expression and death in gametocytes. Moreover, the selection of parasites resistant to SQ109 implicates the druggable V-type H+-ATPase for the reduced sensitivity. Our data therefore provides an expansive dataset of compounds that could be redirected for antimalarial development and also point towards proteins that can be targeted in multiple parasite life cycle stages.Supplementary Data 1: Data of the supra-hexagonal plot in Figure 2ASupplementary Data 2: Complete dataset of all MMV PRB compounds’ activity on Plasmodium life cycle stagesSupplementary Data 3: Full SMFA dataset to support Figure 5CSupplementary Data 4: Transcriptome analysis of MMV1580488 (ML324) treated parasites to support Figure 6C.The Medicines for Malaria Venture and South African Technology Innovation Agency (TIA). This project was in part supported by the South African Medical Research Council with funds received from the South African Department of Science and Innovation, in partnership with the Medicines for Malaria Venture; and the DST/NRF South African Research Chairs Initiative Grant; and CSIR Parliamentary Grant funding as well as the Bill and Melinda Gates Foundation and the Australian NHMRC (APP1072217).http://www.nature.com/ncommshj2021BiochemistryGeneticsMicrobiology and Plant PathologyUP Centre for Sustainable Malaria Control (UP CSMC

Cultural Sociology

xiv.369 hal.;25 c

Texts, Bodies, and the Memory of Bloody Sunday

We examine here recent arguments that embodied experience is an important site of collective memory, and related challenges to the standard emphasis on discourse and symbols in collective memory research. We argue that although theories of embodied memory offer new insights, they are limited by (1) an overdrawn distinction between embodied memory and textual memory that neglects the complex relations between the two, (2) an overemphasis on ritual performance at the expense of collective conversation, (3) an oversimplified view of performativity, and (4) an underestimation of the ambiguity in embodied performance. Theories of embodied collective memory should be narrowed and specified with focused comparisons examining the influence of embodied experience in the formation of collective identities, in conflicts over collective memories, and in the persistence and malleability of memories across generations. We illustrate our argument throughout with examples drawn from the collective memory of Bloody Sunday in Northern Ireland in 1972

Texts, Bodies, and the Memory of Bloody Sunday

We examine here recent arguments that embodied experience is an important site of collective memory, and related challenges to the standard emphasis on discourse and symbols in collective memory research. We argue that although theories of embodied memory offer new insights, they are limited by (1) an overdrawn distinction between embodied memory and textual memory that neglects the complex relations between the two, (2) an overemphasis on ritual performance at the expense of collective conversation, (3) an oversimplified view of performativity, and (4) an underestimation of the ambiguity in embodied performance. Theories of embodied collective memory should be narrowed and specified with focused comparisons examining the influence of embodied experience in the formation of collective identities, in conflicts over collective memories, and in the persistence and malleability of memories across generations. We illustrate our argument throughout with examples drawn from the collective memory of Bloody Sunday in Northern Ireland in 1972