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Bruno Vignjević CORE Metadata, citation and similar papers at core.ac.uk Provided by Repository of the University of Rijeka SVEUČILIŠTE U RIJECI FILOZOFSKI FAKULTET ODSJEK ZA POVIJEST Bruno Vignjević SLOJEVI SJEĆANJA: KOMPARATIVNA ANALIZA ANTIFAŠISTIČKIH KOMEMORACIJA U BREZOVICI I SRBU DIPLOMSKI RAD Rijeka, 2017. SVEUČILIŠTE U RIJECI FILOZOFSKI FAKULTET ODSJEK ZA POVIJEST SLOJEVI SJEĆANJA: KOMPARATIVNA ANALIZA ANTIFAŠISTIČKIH KOMEMORACIJA U BREZOVICI I SRBU DIPLOMSKI RAD Studij: Filozofija – Povijest Mentor: dr. sc. Vjeran Pavlaković Student: Bruno Vignjević Rijeka, 2017. 2 SADRŽAJ: 1. UVOD ........................................................................................................................ 4. 1.1. Predmet, svrha i cilj istraživanja ..................................................................... 7. 1.2. Problem istraživanja ......................................................................................... 7. 1.3. Radna hipoteza .................................................................................................. 8. 1.4. Znanstvene metode ............................................................................................ 9. 1.5. Struktura rada .................................................................................................. 10. 2. KULTURA SJEĆANJA ………………………………………………………….. 12. 2.1. Pojam i uloga kulture sjećanja ………………………………........................ 12. 2.2. Status antifašističke kulture sjećanja u Republici Hrvatskoj od 1990. do danas - kratki pregled ………………………………………………………………………... 18. 3. HISTORIOGRAFSKE KONTROVERZE O BREZOVICI I SRBU …………. 30. 3.1. Brezovica – Marginalizacija i aktualizacija ………………………………... 30. 3.2. Srb – Dihotomija sjećanja …………………………………………………… 43. 4. POLITIČKI RITUALI I KULTURA SJEĆANJA: PROUČAVANJE KOMEMORATIVNIH PRAKSI (2014.-2016.) …………………………………… 60. 4.1. Dan antifašističke borbe u Brezovici ……………………………………….. 61. 4.2. Dan ustanka naroda Like u Srbu …………………………………………... 71. 4.3. Analiza medijskih izvještaja s komemoracija ……………………………... 85. 5. ZAKLJUČAK ……………………………………………………………………. 88. 6. LITERATURA …………………………………………………………………… 90. 3 1. UVOD 1.1.Predmet, svrha i cilj istraživanja Od najranijeg doba ljudske civilizacije, u svim društvenim zajednicama moguće je pronaći određene oblike kulture sjećanja. Možemo reći kako su ljudi oduvijek imali potrebu pamćenja određenih događaja, obilježavanja i komemoriranja te konačno obvezu čuvanja sjećanja i prenošenja istoga novim generacijama. Pritom moramo razlučiti sjećanje i pamćenje pojedinca od sjećanja i pamćenja šire društvene zajednice. Kod pojedinca do sjećanja dolazi spontano; to uključuje obiteljske navike, uspomene, rodoslovna stabla. Sjećanja šire društvene zajednice ne nastaju spontano, već takvo sjećanje i pamćenje treba tek stvoriti pregledom arhivskog materijala, obilježavanjem obljetnica, organiziranjem proslava te podizanjem spomenika. Bez obilježavanja i komemoriranja mjesta sjećanja ne bi postojala, povijest bi ih pregazila. Mjesto sjećanja je pojam koji uvodi francuski povjesničar Pierre Nora tvrdeći kako ta mjesta nisu samo čuvari sjećanja, već su i mjesta na kojima se sjećanja izmišljaju i izgrađuju u skladu sa službenim sustavima vrijednosti.1 U prošlim vremenima gospodar, vlastelin, kralj ili car, a u moderno vrijeme država oblikuje sjećanje i pamćenje pojedinaca u svrhu homogenizacije i integracije različitih društvenih skupina. Pamćenje posjeduje svaki pojedinac, no država je ta koja s druge strane taj pluralizam pamćenja nastoji, često na selektivan način, unificirati u jedan nacionalni narativ, interpretaciju ili priču s kojom će se svi pojedinci morati ili moći identificirati. Bivša jugoslavenska te današnja hrvatska država unatoč različitom vremenskom i ideološkom kontekstu dijele mnoge slične obrasce odnosa prema službenoj kulturi sjećanja. Kao što ćemo vidjeti kasnije, obje su države nastojale konstruirati i interpretirati mjesta sjećanja u skladu sa službenom političkom ideologijom. Povijesne činjenice koje su se dogodile, a koje se nisu uklapale u spomenuti ideološki obrazac bile su izostavljane, reinterpretirane te konačno i odbacivane. U proteklih 25 godina postojanja samostalne Republike Hrvatske, država je na razne načine nastojala izgraditi jedinstveni nacionalni povijesni narativ, odnosno interpretaciju događaja iz nacionalne povijesti koja je mnoga individualna i kolektivna sjećanja nastojala odbaciti ili ignorirati. Službeni državni narativ 1 Pierre Nora, „Između pamćenja i historije. Problematika mjesta“, u: Kultura pamćenja i historija / (prir.) [i] prevele Maja Brkljačić i Sandra Prlenda, Zagreb, Golden marketing-Tehnička knjiga, 2006. str. 28. Nora tvrdi kako se „pojam mjesta pamćenja javio zato što su u našem društvu nestali rituali. Stvara ga, uspostavlja, određuje, konstruira, dekretom proglašava, umjetno i namjerno održava zajednica iz temelja ponesena promjenom i obnavljanjem.“ 4 određenih događaja iz nacionalne povijesti ne podrazumijeva nužno tumačenje događaja onako kako su se i dogodili, nego onako kako odgovara državi, političkoj eliti ili ideologiji koju zastupaju. Često takvi narativi ne odgovaraju povijesnim činjenicama i jednostavno su izmišljeni. Jedan od takvih narativa jest antifašistička borba hrvatskog naroda u Drugom svjetskom ratu, čiji se značaj stvaranjem neovisne hrvatske države nastojao umanjiti, a ponekad i otvoreno negirati. Spomenuti narativ i danas predstavlja generator širih društvenih, kulturnih i političkih sukoba. Aleida Assman smatra kako je zaborav imanentan čovjekovoj prirodi te da ljudi neprestano odbacuju stare proizvode u prilog novih, što je usporedivo sa socijalnom i kulturnom promjenom tijekom kojih neprestano i neminovno blijede i iščezavaju sjećanja, iskustva, umjetnička djela i sustavi znanja. s druge strane, političko pamćenje, prema Assman, postiže stabilnost zahvaljujući radikalnom sadržajnom smanjenju, visokom simboličkom intenzitetu, kolektivnim ritualima te normativnoj obveznosti.2 Individualno ljudsko pamćenje predstavlja dakle krhku materiju čija je esencija zaborav, a koji političko pamćenje nastoji spriječiti, najčešće putem ponavljanja određenih društvenih i političkih rituala, primjerice komemoracija, odnosno načina odavanja počasti ili prisjećanja određenog događaja ili pojedinaca. Dakle, predmet mojega rada čini kultura sjećanja na konkretnim primjerima te odnos države, odnosno vlasti, prema istoj. U moderno doba, za razliku od antičkog, dolazi do evolucije sjećanja, dok živo sjećanje nestaje zajedno sa svojim suvremenicima, a materijalni ostaci jedne kulture ostaju smješteni su u knjižnicama, muzejima, arhivima te akademijama. Pamćenje se sustavno strukturira, katalogizira i konzervira, za razliku od prijašnjih vremena kada enciklopedijski obrasci sakupljanja ljudskog znanja nisu bili na stupnju razvoja kojemu trenutno svjedočimo. Pamćenje predstavlja organizirano skladištenje znanja, dok sjećanje pripada pojedincu koji ga evocira i često je nepouzdano. Kolektivno pamćenje, individualno pamćenje, mjesta sjećanja i identitet konstantno se međusobno prožimaju. Potrebno je istaknuti još jednu razliku između predmoderne i moderne kulture sjećanja, koja se očituje u odnosu države prema kulturi sjećanja vlastitog naroda. Državne institucije imaju mogućnost oblikovanja pamćenja u svrhu nacionalnih interesa, i to često rade oblikujući određene događaje iz nacionalne povijesti u posebnu, službeno propisanu interpretaciju povijesti koja se obrađuje u organiziranom odgojno-obrazovnom procesu. S druge strane, spomenici i memorijali tvrdoglavo se odupiru namjerama države te nastavljaju živjeti svojim životom unatoč drugačijim društveno-političkim kontekstima te čestim 2 Aleida Assmann, Duga sjenka prošlosti. Kultura sjećanja i politika povijesti, Beograd, Biblioteka XX.vek, 2011. str. 59. i 67. 5 povijesnim reinterpretacijama. Kao što kaže Young, spomenici sami po sebi nemaju velike vrijednosti, oni su tek kamenje u krajoliku, ali kao dio nacionalnih rituala ili predmet nacionalnog hodočašća nekog naroda ispunjeni su nacionalnom dušom i sjećanjem.3 Svjestan kompleksnosti materije, pokušavam kao svrhu diplomskog rada analizirati mjesta sjećanja kroz primjere materijalnih ostataka antifašističke partizanske kulture sjećanja iz razdoblja socijalističke Jugoslavije, koji su u spomenutom razdoblju predstavljali određenu vrstu političke i društvene legitimacije, a danas se nalaze na društvenim marginama. Ta mjesta sjećanja su spomen-šuma Brezovica kraj Siska i mjesto Srb u Lici. Oba mjesta čine dio spomenute kulture sjećanja na konkretnom primjeru, a ja ću nastojati objasniti njihovo današnje značenje i simboliku u modernom hrvatskom društvu, prikazom odnosa suprotstavljenih sjećanja suvremenika tih događaja, razgovorom s dvojicom uglednih povjesničara te analizom različitih povijesnih interpretacija konkretnih događaja. Analizom medijskih istupa političara te predstavnika građanskih inicijativa na spomenutim komemoracijama, nastojat ću prikazati odnose suprotstavljenih povijesnih intepretacija te konačno i odnos hrvatske političke elite prema antifašističkoj kulturnoj baštini. Cilj ovog rada jest prikaz i analiza problematike čuvanja i komemoriranja sjećanja, važnosti kulture sjećanja u društvenoj zajednici, različitih interpretacija povjesničara, odnosa između političke moći i povijesnih narativa te upotrebe kulture sjećanja u svrhu političkih interesa. Kroz rad ću pokušati odgovoriti na sljedeća pitanja: - što sve čini kulturu sjećanja; - današnji status i značenje antifašističke kulture sjećanja; - suprotstavljene povijesne
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