En 1925, les Kunas (Gunas), autochtones du nord-est du Panama, se soulevèrent en armes afin de contrer les politiques assimilationnistes du gouvernement national. Première étape dans un long processus d’affirmation identitaire et de revendications territoriales, ce soulèvement est aujourd’hui connu sous le nom de Révolution kuna (Revolución Dule). Considéré de nos jours comme un symbole des luttes autochtones pour l’autodétermination et l’autonomie politique, cet épisode historique est grandement célébré dans le territoire de Kuna Yala (Gunayala). À Uggubseni, scène principale du soulèvement de 1925, la commémoration prend la forme d’une reconstitution historique où, pendant plus d’une semaine, les villageois reconstruisent le scénario révolutionnaire. Cette commémoration particulière est l’objet du présent travail de recherche, par lequel nous tentons d’analyser comment est remémorée et interprétée aujourd’hui la Révolution kuna. Pour ce faire, nous nous sommes d'abord penchés sur l’événement même de la commémoration. Une analyse de sa forme nous amena à considérer l’ensemble commémoratif comme un nouveau rite au sein de la ritualité kuna. Nous argumentons que par sa forme carnavalesque, la commémoration permet aux villageois de repenser la relation dialectique entre l’État panaméen et l’autonomie kuna, de même qu’elle sert d’exutoire aux tensions internes. Ensuite, nous nous sommes intéressés aux diverses interprétations de cette étape de l’histoire kuna et panaméenne afin de cerner les différents intérêts impliqués dans la commémoration du soulèvement kuna. Enfin, le cœur de ce travail porte sur le rôle de la mémoire collective dans la construction et la réitération d'un discours identitaire, et ce, en analysant comment la mémoire de la révolution est transmise, reçue, interprétée et utilisée aujourd'hui. / In 1925, the Kunas (Gunas), an aboriginal group in northeastern Panama, rose up in arms to fight the assimilationist policies of the national government. First step in a long process of identity recognition and land claims, this uprising is now known as the Kuna Revolution (Revolución Dule). Considered today as a symbol of the indigenous struggles for self- determination and political autonomy, this historic episode is the centre of important festivities in the territory of Kuna Yala (Gunayala). In Uggubseni, where the uprising of 1925 mainly took place, the commemoration takes the form of an historical reconstruction where, for nearly a week, the villagers re-enact the revolutionary scenario. This commemoration is the subject of my research, where I examine how the Kuna Revolution is remembered and interpreted in Uggubseni today. The first question addressed in this thesis concerns how the revolution is commemorated. An analysis of its form leads us to look at the commemoration as a new Kuna ritual. I argue that, by taking a carnival form, the commemoration allows villagers to rethink the dialectical relationship between the Panamanian state and Kuna autonomy, and at the same time serves as an outlet for internal tensions in the community. I then raise the question of to what exactly is being commemorated in this ritual. In doing so, I analyse the different interpretations of this episode in Kuna and Panamanian history and identify the various interests involved in the commemoration of the Kuna uprising. Finally, I examine the role of collective memory in the construction and reiteration of a discourse of ethnicity, analyzing how the memory of the revolution is transmitted, received, interpreted and used today. / En 1925, los Kunas (Gunas), indígenas del noreste de Panamá, se levantaron en armas en contra de las políticas asimilativas del gobierno nacional. Primera etapa de un largo proceso de afirmación identitaria y de reivindicaciones territoriales, ese levantamiento se conoce hoy en día como la Revolución Kuna (o Dule). Partiendo de considerar ese evento como símbolo de las luchas indígenas para el reconocimiento, la autodeterminación y la autonomía política, en este proyecto de investigación se propone estudiar cómo se celebra, se recuerda y se interpreta hoy en día tal etapa histórica. Concretamente, enfocamos nuestro estudio en la comunidad de Uggubseni, que fue la escena principal de la insurrección de 1925 y donde cada año los comuneros representan su historia, celebrando el aniversario de la Revolución Kuna en forma de una reconstitución histórica. Proponemos acercarnos primero al evento mismo de conmemoración. A través del análisis de la forma hemos llegado a considerarlo como un nuevo rito dentro de la ritualidad kuna. Sostenemos que por su forma carnavalesca, la conmemoración permite a los comuneros repensar la relación dialéctica entre la autonomía kuna y el estado panameño y a la vez resolver tensiones internas en la comunidad. Nos hemos interesado luego por las diversas interpretaciones de la Revolución Kuna, etapa importante de la historia kuna y panameña, para entender los distintos intereses implicados en los eventos conmemorativos. En fin, la preocupación principal de este trabajo se centra en el papel de la memoria colectiva en la construcción y reiteración de un discurso identitario, analizando cómo el recuerdo de la Revolución Kuna se transmite, recibe, interpreta y utiliza hoy en día.

<div><div><div><p>Face redaction is needed by law enforcement and mass media outlets to guarantee privacy. In this thesis, a performance analysis of several face redaction/obscuration methods, such as blurring and pixelation is presented. The analysis is based on various threat models and obscuration attackers to achieve a comprehensive evaluation. We show that the traditional blurring and pixelation methods cannot guarantee privacy. To provide a more secured privacy protection, we propose two novel obscuration methods that are based on the generative adversarial networks. The proposed methods not only remove the identifiable information, but also preserve the non-identifiable facial information (as known as the utility information), such as expression, age, skin tone and gender.</p><p>We also propose methods for change detection in satellite imagery. In this thesis, we consider two types of building changes: 2D appearance change and 3D height change. We first present a model with an attention mechanism to detect the building appearance changes that are caused by natural disasters. Furthermore, to detect the changes of building height, we present a height estimation model that is based on building shadows and solar angles without relying on height annotation. Both change detection methods require good building segmentation performance, which might be hard to achieve for the low-quality images, such as off-nadir images. To solve this issue, we use uncertainty modeling and satellite imagery metadata to achieve accurate building segmentation for the noisy images that are taken from large off-nadir angles.</p></div></div></div>

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Could a performative reconstruction of the past be considered urban praxis? And if so, how? This paper analyses the connections between critical spatial and urban practices and embodied practices of remembering, by which historical reconstructions of the past are performed by collective bodies and communities in historical settings and heritage sites. Embodied practices of remembering include historical festivals, mediaeval fairs, battle reenactments, and living dioramas that relate to our common past, shifting between mediating experience and what is referred to as “doing history”. Immersing the participant in a mediated past, such practices make use of sensuousness and affect to produce and disseminate knowledge, playing with specific relationships between times [past-present] and spaces [urban-rural]. More specifically, this paper will inquire into how embodied practices of remembering reconfigure established understandings of the concepts of authenticity, accessibility and antagonism by analysing a widely cited example, Jeremy Deller’s 'The Battle of Orgreave' [UK, 2001].

The Dissertation titled Documentary Approaches in Contemporary Fine Art Moving Image focuses on the practical and theoretical research of documentary approaches to videos and films in the art field. It notices especially the self-reflexive strategies as a consequence of critical approach towards the medium itself and lack of belief in its ability to mediate reality or truth. Attempts to convey reality by audiovisual means are accompanied by the reflection of the way this happens. The Dissertation also reflects on the uncertain relation between the documentary and truth, which has been described in art by the artist and theoretician Hito Steyerl. The examined artworks were made in the period between the beginning of 21st century, when the documentary turn was reflected intensively, and the present time. The selection of examples was strongly influenced by the local study of Israeli art in The Video Archive of the Center for Contemporary Art in Tel Aviv. Motives of conflict, violence and trauma resonating in studied videos and films influenced further selection and analysis of the authors’ documentary methods from a different context. In the selected works I can see particularly various forms of alienation effects and self-reflexive approaches. Using these procedures the artists highlight the constructedness of the audiovisual work and the way it was produced. Recurring formal principles have been stated. Reenactment of real events, revealing the way the work was produced or the artist’s position in the production process; these strategies indicate the uncertain relationship between the documentary work and reality. In the frame of these tendencies also reevaluation of the observational documentary strategies as something seemingly opposite to self-reflexive strategies is reviewed. Theoretical outcomes are continuously accompanied by author’s own art projects concentrated around the form of documentary portrait and its (de)construction. They experiment with the formal principles analyzed on a theoretical level.

The aim of this musical anthropology thesis focuses on "medieval music" as practiced by fans of historical fencing in the form of living history on the example of two Czech bands - Subulcus and Medieval Open Band as part of project Prácheňská manství. In my thesis I focus not only on sound and musical instruments, but also on the behavior of actors and their conceptualization of the Middle Ages, according to the concepts of music as culture of Allan Merriam, resp. of music as social life of Thomas Turino. I combine here the basic ideas of ethnomusicology with the ideas of musical memory in connection with the contemporary concepts of social memory and, last but not least, with the concepts of "golden age", nostalgia, staged authenticity and invented traditions. The point of this work is to bring about the origin and form of music that the actors understand as medieval, although not always comes the repertoire from the Middle Ages.

Historical fencing represents an interesting leisure time activity that thousands of people in the Czech Republic devote, most of them joining historical fencing groups. There is a relatively strong hierarchy within a number of groups. The main goal of the thesis is to reveal mechanisms, by which the hierachies in the particular group are generated, maintained, how these hierarchies affect the behaviour of individuals and how an individual can move up and down in the group's hierarchy. The secondary goal of the thesis is to focus on the role of gender in relation to group hierarchies and how is gender done in a group. To get the data qualitative research methods of participant observation and semi-structured interviews are used. The thesis is supplemented by a photo documentation. Theoretical framework used in the research is mainly Bourdieu's capitals and the subculture capital. In addition the concept of authenticity became important during the research. Based on the data the most important capitals are objecitified and embodied subcultural capital, physical capital and social capital. For subcultural studies is very typical the engagement in the subculture, in this case subcultural engagement proved to be important mainly for the non-fighting members of the group. Within the group gender has not...

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