Addressing these phenomena without ignoring them , but without becoming a loudspeaker that facilitates their reproduction , is a fundamental point of reflection . Moreover , we cannot allow the conflicts of memory in which these expressions arise to be interpreted simply as the confrontation between two opposing visions of the past . We must recognise that history is a process that is constantly being rewritten according to its current social context and that seeks to incorporate the perspectives of segments of the population previously excluded from historical narratives . The fields of Social History and Cultural Studies have worked in this direction in recent decades . The aim is not to establish moral judgements , but to incorporate narratives and interpretative approaches that enrich our understanding of these pasts , promoting a more critical view of our present and past . Resistance to this work and to the public use of history in a partial and exclusionary way does not allow comparisons .
Finally , the Spanish case should not be considered an exception that does not respond to the new paradigm . We are aware , as we have pointed out above , that the debate and actions in Spain are progressing at a slower pace compared to countries such as France , Germany and the United Kingdom . In these countries there is no political consensus either , they face similar resistance and the demands have not been fully met . It is likely that if we had comparative studies in Portugal or Italy , we would find similarities that require a deeper theoretical reflection , considering the genealogy and differences between communities and movements , as well as historical particularities .
We need to advance in our explanations and reflect on the omissions in memory laws or the lack of museums , in order to gain a better understanding of the specific context and dynamics in Spain in relation to issues of historical memory and reparation .
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