C’è una consolazione per gli estranei? Modellare le identità personali alle spese della memoria collettiva, nella prossimità della morte

Autori

  • Adela Toplean Università di Bucharest

DOI:

https://doi.org/10.6092/issn.2036-1602/7873

Parole chiave:

Sociologia della morte, Memoria collettiva, Patrimonio, Spazi post-laici, Spiritualità

Abstract

In questo articolo, sostengo che gli ambienti tradizionali che regolano la morte non hanno più usi (sacri) complessi a causa di costanti rivalutazioni consapevoli e personali. La ricca cultura materiale europea, in particolare l’eredità religiosa tradizionale, non può “tenere il passo” con tali oscillazioni interiori implicite da una percezione circostanziale e costantemente negoziata di un’autorità divisa della morte. La maggior parte degli europei si è “commutata” verso l’interiorità, verso una spiritualità personalizzata per salvare tutto ciò che può essere salvato dalla tradizione: lo spazio fisico statico di una chiesa. La memoria collettiva del passato diventa patrimonio quando non serve più come zona di comfort. Una percezione altamente soggettiva del tempo, dello spazio, della morte e dei morti, della vita e dell’aldilà rende l’impegno di una persona nel supporto reciproco dell’identità e nella memoria collettiva, rendendo molto più difficile il suo essere nel passato. Forse salutariamente, l’idea stessa di “patrimonio” diventa uno strumento paradossale per l’amnesia collettiva sociale.

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Pubblicato

2018-07-10

Come citare

Toplean, A. (2017). C’è una consolazione per gli estranei? Modellare le identità personali alle spese della memoria collettiva, nella prossimità della morte. IN_BO. Ricerche E Progetti Per Il Territorio, La Città E l’architettura, 8(12), 38–51. https://doi.org/10.6092/issn.2036-1602/7873