4 . Memorial place of the mass grave of TejerÃa de Monreal . Navarre Institute of Memory
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to east . A series of routes where Border and Memory meet . Along these routes we can draw upon the traumatic experiences of the forced labour prisoners who built roads and bunkers ; and the dramatic experiences of those who had to cross the mountains to save their lives , echoing their forced exiles .
Spaces of Remembrance has an integrating component , where families and memorialist associations feel acknowledged . It becomes a mantle that encompasses the whole of Navarre , from which , on occasions , places of a more emblematic nature emerge , where different peoples , families or associations feel impugned ; also society itself , obliged to incorporate them into the sphere of reflection and the transmission of democratic values , based on a critical view of the processes of human rights violations .
It is not easy to reconvert a space of horror into a place for coexistence , but this does not prevent us from continuing to strive to achieve it . The Navarre Institute of Memory , in collaboration with local bodies , memorialist associations and schools , has been promoting a programme for the transmission of memory which is making it possible , on the one hand , to learn about those events and , on the other , to generate consensus around the need to foster a culture of peace and democratic understanding , as well as criticism of human rights violations , both past and present .
In this direction , the programme Schools with Memory has made it possible to develop a series of activities focused on recovering the memory of what happened in Navarre from 1936 onwards in order to become an educational device . The programme draws inspiration , on the one hand , from the most innovative tradition of the social sciences education , which aims to problematise the curriculum and tackle relevant social problems in the classroom and , on the other , from the experiences that have been developed in schools in Navarre for some time . With one and the other , interspersed with government action , a space has been designed for encounter and dialogue on public memory policies that converge with educational proposals . A collaborative space where leafy shoots have sprouted that will form an ecosystem of their own in which critical memory is the air that is breathed . Shoots such as the intergenerational meetings in the Sartaguda Memory Park or walking the GR225 trails with our Freedom Bottles .
In short , they are spaces that warn us of the expansion of intolerant ideologies which , unfortunately , have once again re-emerged and which endanger the convictions and attitudes that were thought to be well established in democratic societies . Places of remembrance that engage in dialogue with others , dotted around the world in an attempt to consolidate a cordon to halt fascism .
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