3. Pompeii: curated ruins
Industrial ruins:
Badlands of modernity, heterotopias
Philadelphia Eastern State Penitentiary
“Suspended Ruin”
Hiroshima:
Sites of trauma/Ground Zero
Monumentalized ruins
as sites of commemoration
4. “Only that which does not cease to hurt remains in memory”
Neitzsche
MOVE: Police bombing
of a West Philadelphia
neighborhood,
May 13, 1985
Destruction of
Bamiyan Buddhas,
Afghanistan
March 2001
Performative violence and the inscription of traumatic memory
6. Ayodhya debate : today’s arguments
1. Places of memory are multi-layered. Especially speaking of sacred/holy sites, which often have
complex and layered histories, frequently feature hybrid materialities, hybrid histories. As the locus
of the sacred and the site of continued cult activity, sacred places are appropriated by new
religious traditions.
2. Places of memory are political and politically contested. Often become theaters of secterian violence.
3. Archaeology is deeply political, by definition, as a discipline that explores the material history of
places. Its claims to “scientific objectivity” and expertise to provide “historical facts” can be hugely
dangerous in justifying violence.
11. Ayodhya, India
December 6, 1992
Memory, identity, place
Violence, performance of violence
Contested site of religious practice
Deep history of place
Archaeologist’s political role
14. Archaeology and the spatialization of history,
justification of iconoclastic violence
15. Babur, Mughal Emperor (1483-1531)
Miniature Scene from Baburname
“In the province of Fergana, in the year 1494, when I was twelve year old, I became king.”
17. Ayodhya is a pilgrimage site for Hindus and
Muslims: many devotees came during the annual
Ram festival to drink from the water well in the
Babri Mosque Courtyard. It was believed drinking
water from this well could cure a range of illnesses.
Local women regularly brought their new born
babies to drink from the reputedly curative water.
Babri Mosque arcade
18. spolia
a creative memory practice: a specific form of engagement with the past
and the landscapes of memory
19. Ayodhya Chronology
1528: Babri Mosque built on the Ayodhya Janmabhumi site. Hindus believe at the site of Ramjanmabhumi mandir
(temple commemorating the place of rama’s birth).
1853-1855: First recorded religious violence in Ayodhya. Six years later, British officials fence off the inner court of the
mosque for use by Muslims, allowing Hindus access to the outer court. Takeover of Hanumangarhi temple by Muslims.
Colonial government splits the site.
1949: Shortly after independence from Britain, the site is ritually cleaned as a Hindu temple. Continuing wrangling
prompts Indian Government to close the site and proclaim it a disputed area. December 22-23 surreptitious installation
of an idol of infant Rama, interpreted as a miracle.
1969-70 Archaeological excavations by Roy – small stratigraphic soundings
mid-1970s Archaeological excavations by B.B. Lal
1984: Hindus form a committee to "liberate" what they say is the birthplace of Lord Rama, spearheaded by the Vishwa
Hindu Parishad party (VHP).
1986: February- Indian Government opens the sacred site for Hindu worship, giving in to Hindu demands. The VHP
places a symbolic pillar on the site for a proposed new temple.
1986 - 89: Tensions rise over the future of the site. Muslims set up the Babri Mosque Action Committee. High level
negotiations fail to resolve the issue.
1992: Mosque torn down by supporters of the VHP, the Shiv Sena party and the BJP party, which came to power in Uttar
Pradesh state a year earlier. More than 2,000 people killed in nationwide religious rioting.
21. Ayodhya Chronology 2
1994: Land comprising site is taken over by the Indian Government. 4-12 December 1994 World Archaeological Congress
in New Delhi.
2001: Tensions rise on the anniversary of the demolition of the mosque. VHP pledges again to build Hindu temple at the
site.
Feb 2002: VHP confirms deadline of 15 March to begin construction. Hundreds of volunteers converge on site. Muslims
torch a train, killing 55 Hindu activists returning from Ayodhya. In retaliation, Hindus rampage through Ahmedabad, killing
Muslims and destroying homes and businesses. Over 2 000 are dead, and the military has to be sent in to quell the
violence.
April 2002: UK report suggests riots were partly organized as ethnic cleansing by the state.
Then… spring 2003…. archaeologists involved once more….
22. Archaeology and the discourse on “scientiific objectivity”
Asked whether his alled finding of the remains of a “columned temple” indicated
that a Hindu templemarking Rama’s birthplace existed under the Babri Mosque,
he is quoted saying:
“I am not saying so. But my spade is.”
(Bernbeck and Pollock 1996: 139)
23. Ayodhya debate : today’s arguments
1. Places of memory are multi-layered. Especially speaking of sacred/holy sites, which often have
complex and layered histories, frequently feature hybrid materialities, hybrid histories. As the locus
of the sacred and the site of continued cult activity, sacred places are appropriated by new
religious traditions.
2. Places of memory are political and politically contested. Often become theaters of secterian violence.
3. Archaeology is deeply political, by definition, as a discipline that explores the material history of
places. Its claims to “scientific objectivity” and expertise to provide “historical facts” can be hugely
dangerous in justifying violence.
24. Shia Shrines of Kerbela, Iraq: site of conflict and secterian violence
