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"Kelly, Mary Byrd"
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The Scientific and Cultural Uses of Sealed Evidence
The collections of the future Museum and Memorial of Terrorism (MMT)are mainly made up of court evidence from cases of terrorism that have been definitively judged. Thanks to a partnership with the Parisian courts of justice competent to judge the perpetrators of terrorist attacks, over 1,200 items have already been handed over. This flow will continue over the coming months until the MMT opens in 2027. Seized as evidence to establish the truth during the criminal investigation and confiscated during the trial, the seals were to be destroyed as they were no longer useful for judicial purposes. The Museum and Memorial du Terrorisme (MMT) gives them a new lease of life as part of an unprecedented heritage initiative. The MMT aims to retrace the history of terrorism over the last fifty years. This period has been punctuated by numerous trials (in the last four years, 78 criminal cases have been tried). Serving as a source of inspiration for researchers and even artists, the scientific and cultural uses of judicial seals are proving to be a fascinating exploration of their unsuspected richness.
Journal Article
The Indian Summer of Life
The essay published here is from Bruckner's most recent book, A Brief Eternity, forthcoming with Verso Books.
Journal Article
Rabelaisian Encryptions
Huchon focuses on Rabelaisian encryptions. Rabelais supplements his Quart livre of 1552- the last work published during his lifetime- with a Brief Declaration of Some of the More Obscure Terms in the Fourth Book of the Heroic Deeds and Sayings of Pantagrue. This Brief Declaration provides an explanation of lexical difficulties, and a key to coded words that reveal modalities of encryption in the text. Certain terms used in Rabelais's work and highlighted in the Brief Declaration serve as privileged markers of steganography, the practice found in both painting and writing that consists of hiding, behind one image, an additional image, which can only be seen from a secret spot designated by the artist, as in the paintings of Archimboldo.
Journal Article
The Communist Tragedy
In two already classic works, Margarete Buber-Neumann, a German communist who took refuge in Moscow after Hitler’s victory, tells how she was deported to Siberia by Stalin, then handed over as a Jew to the Gestapo by the NKVD in 1940, and held prisoner at Ravensbruck. Upon her liberation from the camp in 1945, she recounts how she wandered around a devastated Germany and more particularly how she met up with French communists to whom she explained her double imprisonment. Their reaction was one of astonishment and then outright hostility and almost panic. What, there was collusion between the Little Father of the peoples and the Fürher, between the liberator of Man and the enemy of men? Between one system and the other there was just a difference of degree, not of nature? This was impossible. Had she herself not been manipulated by a fifth German column without knowing it? How could the doctrine of emancipation, Marxism-Leninism, turn into the doctrine of oppression? This exchange says it all. Communism is remarkable in that it was criminal out of love for humanity. Which makes it the modern heresy of a certain Christianity and allows us to see in magnified form the flaws of the former. Marxist powers persecuted, and with great ferocity, Christians of all persuasions—Protestants, Catholics, Orthodox—but they took their principal concepts from that faith. What is the working class if not the redemptive class par excellence , the class that, being nothing, becomes everything? Marxist theoreticians envisioned future society as the earthly fulfillment of the scriptures. Rosa Luxemburg took her cue from the Church Fathers and saw in the communist dream the secular religion of the downtrodden. Che Guevara himself appears in his iconography as a modern reincarnation of Christ when he was known for his cruelty during the Castro revolution. In addition, both systems require a fundamentalist adherence that leaves no critical space in one’s consciousness. \"Outside the Church, no salvation,\" said the Council of Trent in 1545, during the Counter-Reformation. Likewise, the various communist parties would not have words harsh enough to criticize reformist parties (social democratic ones or others) guilty of not wanting to be subsumed in them.
Journal Article
The Memory of Some French Texts in \Les Bienveillantes\: The Explicit and the Implicit
Dambre examines the memory of some French texts in Les Bienveillantes. The French texts include articles, compilations, and documents. These cultural sources enter into the composition of the work, too, and deserve to be examined. They might even be useful for appreciating a novel whose literary quality has been called into question, for coherence in the diversity of texts re-used leads to the idea that the work in fact possesses this unexpected characteristic: unity of vision and conception.
Journal Article
The Ambivalences of Vulgarity
Pascal Bruckner is one of France's leading \"public intellectuals\" and novelists, whose work has elicited praise and stirred controversy for almost three decades. This issue of South Central Review includes two essays by Pascal Bruckner, as well as appreciations of is work and contributions by the French \"New Philospher\" Andre Glucksmann, Luc Ferry, a philosopher and former Minister of Eduction under Jacques Chirac, the French novelist Serge Koster, and Paul Berman, Writer in Residence at New York University and regular contributor to the New Republic, the Village Voice, and other publications. It also includes scholarly contributions dealing with Bruckner's essays and fiction by two American scholars, Ralph Schoolcraft, Nathan Bracher, and one by the South American scholar and poet Eduardo Espina. Bruckner's contributions to the issue examine two controversial topics, European Anti-Americanism and the concept of vulgarity. From Bruckner's perspective, European anti-Americanism constitutes first and foremost a kind of Girardian scapegoating, where all the ills of modernity as well as other flaws—both of which Europe shares—are blamed on the \"other\". The reasons are several in Bruckner's diagnosis. The most obvious is a resentment and envy of American power and influence. More central is a deep seated European self-loathing that manifests itself in a misguided idealization of formerly colonized people and an overwhelming sense of guilt over the horrors and abuses of Europe's recent past. Bruckner's second contribution, again following a Girardian logic, examines \"vulgarity\" as a consequence of a \"loss of degree\" a failure of a legitimate and legitimizing cultural hierarchy that defines social and cultural virtues and makes them broadly acceptable. When cultural hierarchy is absent or in a state of dissolution \"vulgarity\" extends its reach, and traditional notions of \"good\" and \"bad\" become inoperable, and are even subject to inversion.
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