Revista UNINPAHU No 9

More documents

Recommendations

Info

26 Pp 23 - 31. Nº 9, octubre de 2013 Jaime, 16 years old: “El haber podido tocar, ver el telegrama que marcó la vida de este hombre negro, fue muy, osea como que Uy, fue muy vacano poderlo tocar y ver. Fue muy impactante.” 3 Fabiola, 16 years old: “Pues en primer lugar saber que existía, no tenía ni idea que existía. Al ver tantos documentos que hay allá, y tantas cosas que uno puede digamos pedir, cosas que fueron antiguas y que uno las puede tener en la mano, pues es una sensación muy chévere. Pues porque saber que ese fue un papel de hace mucho tiempo, a uno le da como mariposas en el estómago.” 4 To touch the traces of memory and feel directly the reality of the past is certainly not a minor episode, at least not in Fabiola’s experience, holding a one hundred years old document that made her feel “mariposas” 5 in her stomach. I acknowledge that it was not only for a teenager that of seeing, and even more powerfully, touching a hundred-year old-document was a significant experience. This is even more telling, considering the fact that this was the first time Montessori Grade 10 students saw real archive documents and not just photos or photocopies of them. Feeling the touch of the past in this way seems to have left Montessori students with an extraordinary experience in regard to how concrete, factual and real the past can be. Humberto, 16 years old: “Me significo miedo porque existía como una intriga que uno va a estar viendo una carta, o sea, me la imaginaba así como sangrienta, como maltratada, no tan decente como la vimos al presente. Uno de joven lleva las cosas al extremo. Cosas que estamos viviendo ahorita en el presente, o sea, lo mismo que uno ve se lo imagina como si fuera de antes. Entonces como que la hoja era muy decente, la letra era perfecta. Entonces no se imaginaba uno eso. Entonces era como intriga, como miedo, como suspenso”. 6 In his article “History, Memory, and Historical Distance” Salber (2004) discusses contemporary museum projects and states that the contemporary museum invites us to imagine the past as a field of experience rather than as an object of study. (p. 93). Salber’s idea of imagining the past as a field of experience suggests a possible perspective for understanding Montessori students’ reactions to the Colombian National Archive expedition. While analyzing Humberto’s comments cited above, some important questions arise in regard to the way Montessori students could have been imagining-experiencing the past at the very moment of the visit. What is, for instance, the meaning of his statement: “Cosas que estamos viviendo ahorita en el presente, o sea lo mismo que uno ve se lo imagina como si fuera de antes.” 7 What are the terms of this experiencing the past through conditions of the present? How does this past look like based on the things students see now’? What does this present, Humberto is referring to, look like? What are those things they are seeing now? In Humberto’s comments, it is the terms employed to configure the imagined past (3) “To have been able to touch the telegram, see the telegram that marked out the life of this black man, was so, I mean like it was super cool to be able to touch it and watch it. It was very impressive”. (4) “Well, in the first place to know that it [The Colombian National Archive] existed, I had no idea at all. Seeing so many documents as there are there, and so many things that one can, let’s say, ask for, things that are old and one can hold them in the hands, it is a very cool sensation. Cause to know that it [the telegram] was a very old paper, one feels like butterflies inside the stomach”. (5) “butterflies” (6)“To me it meant fear cause there existed like an intrigue that one was seeing a letter. I mean, I imagined it like bloody, like crappy, not as decent as we saw it before [photocopy]. As a youth, one takes things to the extreme. Things that we are experiencing now in the present, I mean same things we see now we imagine them as if they were of the past. So, the paper was like pretty much decent, the writing was perfect. So, I didn’t imagine that. So, it was like an intrigue, like fear, like suspense”. (7) “Things that we are experiencing now in the present, I mean, the same things we see now we imagine them as if they were of the past”.
Jorge T. Arcila Gallego Experiencing history: A pedagogical experience? 27 that compels us to reflect on students’ present conditions. To understand the prospective elaboration of Humberto’s imagined past, we are required to ask what might be his present or the things students are seeing now. Those things, according to Humberto’s words, are imagined as belonging to a former time; “como si fueran del pasado.” 8 According to this the words ‘crappy’ and ‘bloody’ used to describe the document are not only an imagined representation of the past, but a sort of symbolic representation of the present. This past-present interpretation in turn, serves as the reflexive context for the prospective elaboration of the past. This is precisely the pedagogical reflective-reflexive dimension of past-present time bound formations. We are compelled to ask about Humberto’s representations of the present, because of the way he imagines the past based on the things he sees now. Simon (2004) states that public memory “bears responsibility for the past to the present, reopening the present in terms demanded by just hearing of the past” (p. 198). Hearing Humberto’s comments about the Colombian National Archive visit made me ask about their present, the things students were seeing at the time the research was taking place. In these terms, expressions like ‘crappy’ and ‘bloody’ were not strange in a context of fear and violence. I understood them in a rather metaphoric representation of the crude Colombian reality. As it is publicly known Colombia has been experiencing one of the worst human rights crises of its history; news about massacres, assassinations, kidnappings and death threats committed by guerrillas and paramilitaries in collusion with the Colombian army were the everyday content of all Colombian mass media communications. Frightening social and political environments have been surrounding the lives of the Colombian citizens for quite a long time. I read then Humberto’s fear, intrigue, and suspense of confronting a document of the past, as the emotional component of the actual confrontation of the reality of our past-present time. This is of course one trajectory among other possible itineraries that an encounter with stories and images of the past can take. Other students certainly took a different path: Josefina, 14 years old: “Encontrar que la historia de Saturio fue real, yo todavía no creía bien que fuera real, todavía tenía como un pensamiento de que fuera algo imaginario, o algo que se habían inventado, una historia, si? Pero no estaba segura de que fuera real, de que si hubiera sucedido, y lo que hicimos en el archivo, o por lo menos lo que hice fue confirmar que fue real.” 9 (Final Interview) Carlos, 16 years old: “Que nos ayudó a la investigación. Saber que si existía, que si era verdad, que gracias a eso ya no teníamos unas dudas de que era mentira.” 10 (Final Interview) Mercedes, 16 years old: “Significó demasiado porque tener la oportunidad de tener ahí en las manos el telegrama fue muy extraño. Porque nunca pensamos que podíamos tener así el telegrama. Siempre lo habíamos visto en fotocopias y Ud. nos lo había entregado pero nunca lo habíamos tenido ahí en la mano, nunca pensamos en tenerlo la verdad. Simplemente creíamos que era una fotocopia sacada y ya. Y tampoco la mayoría de nosotros pensaba que simplemente eso había sido escrito por alguien y ya, que había sido inventado. La verdad ni siquiera creíamos que era de verdad el telegrama. Cuando lo pudimos ver y todo en el archivo pues fue distinto porque ya nos tomamos mas (8) “as if they were of the past” (9) “Finding out that Saturio’s story was real, I still did not believe at all that it was real, I still had like a thought that it was something imagined, or something that was invented, … a story, right? But I wasn’t sure that it was real, that it had happened, and what we did at the National Archive or at least what I did was to confirm that it was real”. (10) “It helped us with the research. To know that it [the telegram] existed, that it was true, that thanks to it [the telegram] we had no more doubts that it wasn’t the truth”.
Page 3 and 4: Manuel Romero Raffo Mito, rito y po
Page 5 and 6: COMITÉ EDITORIAL MARÍA DE JESÚS
Page 7 and 8: Manuel Romero Raffo Editorial Mito,
Page 9: Manuel Romero Raffo Mito, rito y po
Page 13 and 14: Comunicación, educación y socieda
Page 25 and 26: Jorge T. Arcila Gallego Experiencin
Page 27: Jorge T. Arcila Gallego Experiencin
Page 31 and 32: Jorge T. Arcila Gallego Experiencin
Page 33: Jorge T. Arcila Gallego Experiencin
Page 36 and 37: 34 Pp 33 - 39. Nº 9, octubre de 20
Page 43 and 44: Edison Gómez Amaya Hacia una histo
Page 55 and 56: Información y tecnologías Informa
Page 57 and 58: Nohelia Ríos Ocampo - Carolina Mal
Page 67 and 68: Gloria María Parra Mora Síntesis
Page 79 and 80:
Gloria María Parra Mora Síntesis
Page 81:
Organizaciones y desarrollo humano
Page 84 and 85:
82 Pp 81 - 98. Nº 9, octubre de 20
Page 86 and 87:
84 Pp 81 - 98. Nº 9, octubre de 20
Page 88 and 89:
86 Pp 81 - 98. Nº 9, octubre de 20
Page 90 and 91:
88 Pp 81 - 98. Nº 9, octubre de 20
Page 92 and 93:
90 Pp 81 - 98. Nº 9, octubre de 20
Page 94 and 95:
92 Pp 81 - 98. Nº 9, octubre de 20
Page 96 and 97:
94 Pp 81 - 98. Nº 9, octubre de 20
Page 98 and 99:
96 Pp 81 - 98. Nº 9, octubre de 20
Page 100 and 101:
98 Pp 81 - 98. Nº 9, octubre de 20
Page 102 and 103:
100 Pp 99 - 106. Nº 9, octubre de
Page 104 and 105:
102 Pp 99 - 106. Nº 9, octubre de
Page 106 and 107:
104 Pp 99 - 106. Nº 9, octubre de
Page 108 and 109:
106 Pp 99 - 106. Nº 9, octubre de
Page 110 and 111:
108 Pp 107 - 114. Nº 9, octubre de
Page 112 and 113:
110 Pp 107 - 114. Nº 9, octubre de
Page 114 and 115:
112 Pp 107 - 114. Nº 9, octubre de
Page 116 and 117:
114 Pp 107 - 114. Nº 9, octubre de
Page 119 and 120:
Manual de ciencias de la informaci
Page 121 and 122:
JESÚS CEO. El uso de la sabiduría
Page 123 and 124:
Como integrar las artes escénicas
Page 125 and 126:
Pautas para Autores Pautas para Aut
Page 127 and 128:
Pautas para Autores 125 cuerpo del
Page 129 and 130:
Convocatoria Revista INPAHU No. 10
show all

Revista UNINPAHU No 9

Create successful ePaper yourself

Delete template?

Save as template?