She observes that ghosts act "as the traces of those who have not been allowed to leave a trace Derrida's for- mulation , and are by definition the victims of history who return to demand reparation" While Labanyi's work examines the post- Franco period in Spain — a different context from post-dictatorship Uruguay — her discussion of ghosts in Spanish society after Franco is relevant to this examination of ghosts and remains of the dictatorship in contemporary Uruguayan society. There are striking similarities between the transitions to democ- racy in Spain and in Uruguay, such as the strong rhetoric of "moving forward," and the continued absence of justice and recognition at the State level.
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In both countries, the newly established democratic administrations worked carefully to shirk responsibility for the crimes of the authoritarian regime, insisting on denial and forgetting rather than accountability and justice. Some of the effects that this had in each country were a rapidly decreasing perception and confidence of the country for many of its citizens, a heightened sense of a crisis of competence at the state level, and a slow, but ongoing, emergence of the unresolved issues in many realms of society. Labanyi turns to Derrida's notion of haunting — "hauntology" — used to explore the ghostly afterlife of Marxism after the death of Forms of Memory in Recent Fictional Narratives from Uruguay 93 Marxism.
Labanyi draws from Derrida's reading for her analysis of hauntology and ghosts in Spanish society. And I turn to both of these criticai works to explore mne- monic interventions in recent narratives, as they evoke a similar notion of "ghostly afterlife. The ghost's unsettling appearance functions as a persistent reminder of the still-unresolved issues related to the dictatorship. Labanyi writes, "Ghosts can be placated only if their presence is recognized" The specter in the narratives "appears" in order to demand recognition and acceptance, making a space for itself in the present.
Entonces es del A ver.
No me digas que no reconoces a Azul. No, la verdad es que no me acordaba. No es el momento de hablar de eso. While Ofelia knows that "something strange happened" to Azul, Lea does not recognize her, as nobody in the family has ever spoken about her. After this conversation.
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Azul, who has been standing next 94 Alexandra Falek to her cousins without their seeing or sensing her spectral presence , stands off to the side of the stage and begins to recount the story of what happened the night that the photograph was taken. Azul's cousin Dulce — one of only three women at the party who can "see" and "talk to" Azul — stands beside Azul, joining in with the other cousins while each woman on stage takes a turn in narrating the events of that night, each one recounting it from her point of view. That night marked the beginning of many years of silence and detachment in the family.
The family would be forever distanced by what happened, by Azul's disappearance, by Uncle Ricardo's involvement in her disap- pearance, and by the repressive atmosphere that permeated society over the next twelve years. Azul's spectral appearance at the party is the first time that she has "visited" her family since the night that she was kidnapped. The night of the party Azul has "come back" after thirty years "to do" something: to see her family and to demand recognition of her family's role in her disappearance as well as their silence about it.
The one who disappears appears still to be there, and his apparition is not nothing. It does not do nothing" Azul "personifies" this specter who has returned "to do" something specific. Of the three women who are aware of Azul's presence and can "see" her — Dulce, Ducle's daughter Catalina, and Irma, the grand- mother's unfriendly and straight-faced caretaker who has been part of the family since the time that Azul and Dulce were young girls — it is Irma who resists Azul the most.
She knows specific details about what happened the night that Azul was kidnapped, yet she has never shared this with anybody in the family. As such, she is the first to "sense" Azul's presence, and the one who most denies it. Catalina can "see" Azul, yet she does not know her and therefore cannot "recognize" her. Irma, however, does engage Azul in a conversation just before the guests arrive.
She seems nervous that Azul has appeared, telling her that it is not in Azul's best interest that she has "come back. After a few more words and the first guest's arrival, Irma warns Azul not to enter the house.
Irma strongly denies Azul's spectral pres- ence, as she continues to deny history. She seems especially obstinate in her denial of Uncle Ricardo's comphcity in Azul's disappearance, and of her knowledge of this complicity. It is not until the third scene that Dulce "sees" Azul.
The two cousins are in the backyard: Dulce has come to cut roses for her grandmother. She is surprised to see Azul, yet accepts her immedi- ately. Within seconds they are conversing as if they have been there together forever, as if Azul had never become an unexplained absence. Dulce confesses that fourteen years ago she found Azul's diary, and that today she was going to reveal a "secret" to her cousins.
She was finally going to expose the fact that Uncle Ricardo was involved in Azul's disappearance. She says to Azul, "Les voy a contar lo que dice el diario. Al fin de cuentas son nuestras primas [. Azul is quick to correct her, remarking that they "were" friends and cousins, that things are dif- ferent now after so many years of denial and forgetting. Dulce gives her reasons for having taken so long to tell the cousins about the diary and the family secrets: they never got together again after Azul's disappearance, and so she had nobody to tell, and nobody to trust.
She had been afraid then, and that fear had never gone away: "[. In a later scene, Catalina finds the diary and devours the pages of her aunt's reflections. Catalina refuses: "No es tuyo. Catalina knows that the "leyenda familiar" about Azul is marked more by lies than facts. Just after this quarrel between Irma and Catalina, Azul makes an "appear- ance" before Catalina. Yet Catalina has never met her and believes that she is a friend of Irma's. Some of the cousins claim not to remember Azul. Others, like Ofelia and Lea, were very young when she disappeared.
None of them have acknowledged what happened to her. Dulce welcomes and accepts her, recognizing her spectral presence.
She is ready to talk about what happened, ready to live with this ghost. Her acceptance 96 Alexandra Falek is similar to Derrida's proposal to keep ghosts close, and allow them to come back. He writes that "one must not chase away" or forget what he calis "untimely specters" because forgetfulness, he writes, "will engender new ghosts" Irma, on the contrary, shuts Azul out as something frightening, and tries to forget her. Irma opens herself to Derrida's idea of the engendering of new ghosts: the more she attempts to deny Azul's spectral presence by pushing her away, the more forcefully Azul returns.
Azul allows the living, her family members, to have their space in the present. She does not insist, and she does not make demands, as the ghost in Benedetti's story "El diecinueve" does. Azul leaves her cousins "in peace," even though they refuse to recognize their past. Yet she does not go away, but instead makes a space for herself in the present too.
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Malezas is one of the most recent — and one of the few — theatrical performances written in Uruguay to evoke the dictatorship period and its impacts on families, society and daily life, thirty years after the return to democracy. It calis spectators' atten- tion to the still-uncertain status of disappeared Uruguayans, and to the continued denial and injustice with regards to the dictatorship. Azul's spectral presence forces Irma to acknowledge the continuity between the dictatorship and what Rico calis the democratic "now.
Pollak's recent play is similar to Benedetti's story "El diecinueve" in that it is a reminder and a commemoration of still-unaccounted-for Uruguayans, and still-unrecognized crimes. Diecinueve in "El diecin- ueve" and Azul in Malezas are ghosts that have "come back" for the first time after more than twenty years.
Both narratives communi- cate a critique of the still extant Law of Impunity. In both narratives, a mnemonic intervention is present in the form of a ghost. Pollak and Benedetti conjure specters from the dictatorship, situating the inter- ventions in an environment of anxiety in the present. The specters in both narratives have come back "to do" something: they desire a space for themselves in the present and stress the impossibility of bringing about a definitive "end" to the dictatorship.
In order to carry out these objectives, Diecinueve and Azul make a spectral appearance, breaking through the surface of the narrative in a mnemonic interven- tion, demanding acknowledgement from those they have come to visit and addressing the unfinished business. In Benedetti's story, Diecinueve is the specter of a desaparecido who, like Azul, performs the above-discussed functions of a citation: he "requires the presence" of the dictatorship, directly mentioning it, "calling it into existence," and "calling forth" himself as an absent person.john-und.sandra-gaertner.de/un-hombre-sin-pasado.php
It tells the story of Farias, a Uruguayan military officer, torturer and death flight operator during the dictatorship, and Diecinueve, an Argentine citizen and supposed "subversive" militant during the same period. Diecinueve does not have a proper name other than the number assigned to him before he was thrown to his death from a plane — like many Argentine and Uruguayan citizens during the dictatorships — into the Rio de la Plata, the river that forms part of the border between Argentina and Uruguay.
Farias desperately wants to believe that Diecinueve is just a ghost in his imagination, a ghost that has appeared to cause trouble, and therefore must be avoided and denied. However, Diecinueve insists 98 Alexandra Falek that he is not a ghost, and that against ali odds, he survived the fali from the plane that was meant to kill him. Diecinueve wanders into the narrative and into the life of his former torturer.
He has appeared in order "to do" something: he wants Farias to "see" him and to remember him. He also wants Farias's family to "see" him. Diecinueve promises to not tell them who he "really" is, yet he knows that their "seeing" him will further confirm the "reality" of his presence. Farias tries to keep his calm and "invites" Diecinueve into his house, introducing him as a friend.
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Meanwhile Farias continues to convince himself that Diecinueve is just a ghost. Did he really not drown in the ri ver with the others? Shortly after, Farias escorts Diecinueve to the front gate and breaks into tears, clearly shaken by his unexpected "visitor.
But these words do not make Diecinueve go away. Al fin me has convencido.