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While the even imaginary prospect of living among such monuments is intolerable and overwhelming, they are very proud that statues of Conferate generals, slave traders, genocidal kings, architects of legal white supremacy and propagandists of fascist colonialism constitute the historical heritage of Western societies. In this way, they insist on pointing out that “we will not erase any trace or figure of our history.” In France, demolishing the monumental vestiges of colonialism and slavery is generally characteriz as a form of “communitarianism”, a word that currently has a pejorative meaning, since it implicitly means.

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That such vestiges exclusively annoy the descendants of slaves and coloniz peoples, not to the white majority that is the one that sets the aesthetic, historical and commemorative norms that frame the public Telecommunications Email List space. In fact, very often the so-call ‘universalism’ of France has an unpleasant flavor of ‘white communitarianism’. The “iconoclastic fury” that is currently spreading through cities on a global scale demands, as its ancestors demand, new rules of tolerance and coexistence. Far from erasing the past, anti-racist iconoclasm entails a new historical consciousness that inevitably affects the urban landscape. The disput statues celebratethe past and its actors, a simple fact that legitimizes its withdrawal.

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Cities are living bodies that change according to the nes, values ​​and desires of their inhabitants, and these transformations are always the result of political and cultural conflicts. Tearing down monuments AFB Directory commemorating past rulers lends a historical dimension to present-day struggles against racism and oppression. Perhaps it means even more than that. It is another way of opposing the gentrification of our cities, which involves the metamorphosis of their historic districts into reifi and fetishiz places. Once a city is classifi by the Unit Nations ucational, Scientific and Cultural Organization (Unesco) as a “World.

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