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Research papers, The University of Auckland Library

To address the provocation provided by the editors I wish to reflect upon the ongoing civic and artistic responses to the earthquakes in Christchurch, New Zealand, 2010-11, in which 185 people lost their lives (largely due to poor engineering and construction practices). Whilst the example is very different in character from that of efforts to memorialize July 22, 2011, I wish to use the case to briefly respond to the issue of temporality as raised by Jacques Rancière in his critique of the ‘endless work of mourning’ produced by testimonial art. The orientation of this mourning, he argues, is always backward-looking, characterized by, ‘a reversal of the flow of time: the time turned towards an end to be accomplished – progress, emancipation or the Other – is replaced by that turned towards the catastrophe behind us.’ How might memorial practices divide their gaze between remembered pasts and possible futures? AM - Accepted Manuscript

Research papers, University of Canterbury Library

Grief and solace in disasters. Finding Solace - Solace as an approach to the adjustments and transitions of grief ‘it is that which brings hope in the future in the face of despair’ (Klass, 1992). Understanding solace in a disaster situation - Disaster research on Western countries sees grief as complicated, solace difficult to achieve (as can’t do the usual things like say goodbye). Coping is through talking about the experiences and individual psychological counselling (Raphael, B. 2012). Disaster research on non-Western countries focuses on cultural characteristics as source of coping and solace (strong religious beliefs, strong communities etc., which naturally generate the social space to talk with others as a form of witnessing in which ‘comfort was sought and gained through the process of sharing experiences of suffering’(Kanayake et al., 2013). Coping (solace) is supposed to come through talking...