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"The Holocaust and Australia: Refugees, Rejection, and Memory" by Paul Bartrop is a book that explores Australia's relationship to the Holocaust. The author discusses Australian governmental policy, the influence of Britain, and the public's view of Jewry during the war years. While the book provides valuable insights, the reviewer notes that it is largely a revised edition of Bartrop's previous work from 1994, with some new material added. The reviewer suggests that the book could have delved deeper into the coverage of the Holocaust by other Australian newspapers and analyzed the attitudes of different states and territories. The final chapters cover the post-1945 period but are considered brief and lacking in depth. The reviewer also questions the book's omission of the Helen Demidenko scandal and the fabrication of Holocaust-related testimony in other Australian works, and raises important questions about Australia's refugee acceptance policies in the face of genocidal horror. Overall, the book is praised for its readability and as a valuable resource for students. [Extracted from the article]

In 2017 an exhibition of over 100 craft pieces created by Chilean political prisoners held in concentration camps during the military dictatorship, was launched in the UK along with an accompanying short film, 'Crafting Resistance: the Art of Chilean Political Prisoners'. Drawing on these arts-based interventions, the paper reflects on the use of craft objects both as a symbol of political resistance and a means of initiating difficult conversations around forced political exile, trauma and mental health while creating space for people to 'tell their stories'. Indeed, the paper contends that projects such as Crafting Resistance can 'care for knowledge' through the curation of craftwork while simultaneously creating space for counter memories. The analysis also highlights the changing relationship between the craft makers and the craftwork, argueing that placing the craft objects within the exhibition assigns a new role to the objects as they became part of a display of collective memories and potentially contribute towards collective healing. Finally, the paper advocates for greater recognition of the historical use of craft as a political expression, which to date has been relatively neglected in debates around the use of arts-based research and methods. [ABSTRACT FROM AUTHOR]

The article aims to understand the tensions inherent to the commemoration of a difficult and conflicted past and the conservation of dissonant heritage. It explores the politics of memory and identity, and the power struggles that underscore the heritagisation process through a study of the transformation of Rio de Janeiro's port in preparation to host the 2014 World Cup and 2016 Summer Olympics. The paper uses the notion of heritage dissonance to shed light upon contemporary struggles over the interpretation of the port's contested history and explores the debates that have surrounded the 'discovery' of archeological remains, which exposed a controversial past marked by collective amnesia. The paper identifies various actions, instruments, and strategies used by various actors to either support or undermine the project, from inertia and obstructionism to memorialisation and ritual agency. The analysis of these findings reveals the transformative potential of heritage, as an instrument of empowerment in the ideological battle over collective memory, and a tool of resistance against historical denial. It discusses the way debates over heritage have stimulated public debate, inflected the official historical narrative, and allowed the legacies of slavery to infiltrate collective consciousness. The paper concludes with a discussion of how heritage dissonance can engender actions leading to conflict mediation, thereby promoting reconciliation and dialogue, and, ultimately, societal change. [ABSTRACT FROM AUTHOR]

The archetypal symbols of Mazu's statues and pictorial art are the mapping of a religious concept, a way of belief, and some programmed behaviours and rituals. They are also emotional imagery used to arouse the cultural awareness of international Chinese, inspire them to help and trust each other, to encourage and to comfort each other, to share weal and woe, and to always forge ahead. From the perspectives of historical memory, visual signs, and cultural identity, this paper explores the construction of archetypal symbols for the statues and images of Mazu. In addition, this paper generalizes the foundation and methods of this construction by analyzing the artistic forms and characteristics of the surviving Mazu images and statues and comparing the rules and regulations for making statues of other religions. Moreover, we consider the function of artistic signs that refer to and symbolize broader religious concepts and beliefs. The purpose of this work is to make the image of Mazu more visually present and strengthen cultural identity. [ABSTRACT FROM AUTHOR]

Although the relationship between religion and football has gained considerable interest during the last twenty years, scant attention has been paid to the relationship between pilgrimage and football. This paper seeks to advance the study of this relationship through an exploration of collective memory about football disasters that throws fresh light on central themes within pilgrimage studies—pilgrimage as both a journey to a sacred place and the performance of diverse rituals at such places. The paper explores, in particular, the ways in which three different tragedies involving English football clubs have been commemorated through journeys to and ritual performance at places seen as sacred to those involved in commemoration—football stadiums and urban spaces, and cathedrals and pilgrimage shrines in England, Germany and Italy. Through this analysis, we seek to show how the commemoration of football disaster is linked to pilgrimage as a process where people seek healing and reconciliation through the public performance of rituals that link the local to the global. [ABSTRACT FROM AUTHOR]

Starting with cultural-scientific research on family albums and what they have in common with the New Testament, this paper invites us to reflect upon what changes when we look at questions of New Testament introduction through the lens of social memory theory. Building on the research of Oral History and Cultural Memory Theory, it is argued that general introduction (allgemeine Einleitung) falls into the realm of cultural memory, while special introduction (spezielle Einleitung) falls into the realm of social/collective memory, and that both are divided by the floating gap. This, in turn, explains some of the developments of the first half of the second century. In the next step, the paper combines a model building on the three-generational-memory, the generational gap (after one generation), the floating gap (after three to four generations), and the first generations of Jesus-followers, with conventional suggestions for dating New Testament books and draws first conclusions from this synopsis. It turns out that the genres used before and after the generational gap exhibit different characteristics, which fit scholarly expectations for media of social and collective memory. The paper closes with general questions about media and media changes in the New Testament, i.e. orality and scribality, identical texts and textual criticism, the canon as the primary context, the extension of the scope and genre-fluidity, concluding that social memory theory does indeed provide new perspectives for New Testament introduction. [ABSTRACT FROM AUTHOR]

During the COVID-19 lockdown, cultural heritage institutions responded promptly to this difficult time by launching a series of digital collections of traces of this historical moment. Due to the limitations of the lockdown, such collections have generally focused on the intimate dimension of the pandemic, representing represented the outside world (streets, shops, cultural venues, etc.) as a site of emptiness. This paper examines the 'Windows in lockdown' initiative, which aimed to collect photographs of the messages displayed in physical locations during the lockdown period. The collection was carried out through an action research approach based on a participatory platform and social media. A collection of 1,224 photos taken in France between March and May 2020 was built. This paper analyses this collection through a social semiotics approach. The analysis highlights the role played by the outside world as a generator of an alternative collective memory during COVID-19. [ABSTRACT FROM AUTHOR]

The Easter controversy of the late second century unveiled a profound theological and cultural debate within early Christianity. Originating from differing practices regarding the calculation of Easter dates, the dispute pitted the churches of Asia Minor against the Roman Church. This paper primarily employs a method of documentary analysis. It analyzes the accounts provided by the fourth-century historian Eusebius of Caesarea in his work The History of the Church. It is also cross-referenced with the works of second-century Christian writers. Through this process, this paper seeks to reconstruct the situation of this Easter controversy. Furthermore, it aims to uncover the struggle for apostolic authority concealed beneath the surface of this debate over dates. Central figures like Victor I and Polycrates engaged in this struggle for Apostolic authority, responding to challenges posed by heresies. Victor I leveraged his position to convene religious conferences and issue excommunication decrees against dissenting churches, laying claim to the papal primacy. However, Polycrates invoked the apostolic succession and heritage from John the Apostle to assert the legitimacy of the churches in Asia Minor, challenging Victor I's attempts at centralizing power within the Roman see. The controversy reflected broader debates over apostolic succession and ecclesiastical power structures. The Easter controversy serves as a case study of the Early Church's engagement with practical theology and the integration of religious festival culture with social backgrounds, highlighting the significance of Easter as a symbol of Christian unity and collective memory. This debate highlighted theological nuances and underscored broader issues of communal identity and the power struggle within early Christian communities. [ABSTRACT FROM AUTHOR]

The paper addresses the contemporary usages of collective memory in the Titanic Quarter's project in Belfast, Northern Ireland. In the wake of the Good Friday Agreement, elected officials proposed urban revitalisation policies that aimed to mitigate the effects of deindustrialisation and the ethnonational conflict. On the old shipyard wastelands, public authorities were relying on the redevelopment of the built environment to suggest a shared urbanity but also a shared past, a connection with a common space, mobilising the myths and memories of the Titanic to achieve this. Yet, in a globalised world where memory increasingly surpasses national borders, it bears into question who is the targeted audience of this revitalised urban memory? Through careful observations in the neighbourhood and its flagship museum, the paper aims to criticise the use and manipulation of a conflictual working‐class memory to sidestep Northern Ireland's sectarian divide. [ABSTRACT FROM AUTHOR]

Clinicians attempting to use EMDR with clients who experience psychosis may struggle to identify and access the trauma memories underlying the psychotic experiences. This may be due, in part, to the prevailing illness model and the traditional exclusion of psychosis from trials of EMDR. This paper aims to provide suggestions and guidance for clinicians developing their EMDR practice with psychosis. The paper describes five methods that may be useful clinically to identify the trauma memories. In order to support case conceptualisation, a mapping template is introduced and described. As dissociation and avoidance may complicate accessing trauma memories for reprocessing, techniques to work with these in psychosis are described. Future directions for both clinical and research work are considered. [ABSTRACT FROM AUTHOR]

Sample this: a hypothetical menu book of fish recipes from both sides of the Bengal border; a barbed wire running through the Ichhamati, showing the river's indifference to political borders; a sandstone and fabric pillar standing as a metaphoric monument of unity between religions, commemorating Gandhi's peace march in Noakhali in 1946; an accordion book opening out, unfolding narratives immortalised in Ritwik Ghatak's films. These are some of the artworks that were showcased at The Legacy of Loss: Perspectives on the Partition of Bengal, an Art Exhibition that the Kolkata Partition Museum Trust (KPMT) organised in collaboration with the Kolkata Centre for Creativity (KCC), to commemorate the 74th anniversary of India's Partition. The Exhibition ran from 17 to 29 August 2021 at KCC, and was supported by Tata Steel and the Emami Foundation. Conceptualised and conceived by the late art historian, Dr. Rajasri Mukhopadhyay, and curated by KCC, this was an unique Exhibition on the Bengal Partition by five contemporary artists – Paula Sengupta, Vinayak Bhattacharya, Debasish Mukherjee, Amritah Sen and Dilip Mitra – each with a distinct style and perspective on the theme. As Rajasri Mukhopadhyay put it, Partition provided 'the psychological topography for this Exhibition. The pictorial narratives ... [found here] are embedded in the geographical sites of ancestry, the physical border, the trajectories of nostalgia in refugee colonies, and stories of inherited memories.' This paper will delve into the uniqueness of this Exhibition and argue for the importance of the Arts in preserving cultural memory, something that KPMT strongly believes in. [ABSTRACT FROM AUTHOR]

This paper addresses the challenge museums of catastrophic history face, striving to translate between history and memory in creating a meaningful and sensitive experience for individual visitors, not only evoking the past but also impacting the present and future. This study focuses on the Jewish Museum Berlin and asks how the museum can impact individual visitor journeys and concurrently address the public demand for memory, the contradictions between museum mission and public perception, and the perceived distance of visitors from historical events. The study builds on memory and translation studies research and the concepts of history, story, and identity. An analysis of entangled memory (Feindt et al. 2014), here applied as an inspiration for generational translation, shows how the crossover between memory and translation studies provides insight into the work of memory museums. Previous research and the history, mission, identity, architecture, and conflicts of the Jewish Museum Berlin show that museums – as (unfinished) collective memories – allow the creation of space for individual reflection and the interpretation of past and present to create a narrative. The work of memory museums is complex, but the concepts of generational translation and entangled memory are valuable tools in provoking and enabling meaningful experience and reflection. [ABSTRACT FROM AUTHOR]

This paper explores how a contemporary music video can pass down memories and trauma in post-dictatorial Chile. Focusing on a video by the Chilean band Illapu, it uses theories of collective trauma and (post)memory to show how the video represents past traumas and challenges dominant narratives and current negationist discourses. The study finds that the video uses audio-visual and (inter)textual elements to make viewers reflect on the past, underlining its ability to counter attempts to deny or distort history. This contributes to understanding how music videos can serve as sites of “voiced postmemories” and act as powerful tools in the collective processing of traumatic events, promoting truth, justice, and reconciliation in post-dictatorial Chile. [ABSTRACT FROM AUTHOR]

This paper proposes a rethinking of the temporal conditions of childhood by centring the affective experiences of fourteen young activists who continuously inhabit the past by working at a collective memory museum in Colombia. It questions notions of time as linear, progressive, chronological, and universal and instead presents alternative ways of being in time. I discuss young activists’ struggles to imagine mundane futures while constantly comparing themselves with the experiences of the victims of the armed conflict. I then discuss how the museum, as an institutional site of remembrance, sanitises and dictates how the young museum workers ought to remember, making them feel inadequate when their emotions do not align with the museum’s mission. The young activists demonstrate how their transitions into adulthood are determined by simultaneously inhabiting multiple temporalities and defying adult expectations on how to remember. [ABSTRACT FROM AUTHOR]

AbstractThe do-it-yourself (DIY) and maker cultures have expanded into older adult communities and shown to bring a strong agency and well-being outcomes. Looking into well-established spaces, where older adults have engaged in making over a longer period, can provide an insight into the sustained motivations and benefits of making for older adults. Men’s sheds represent a great opportunity in this regard, as they are open, community spaces where retired, older men engage in woodworking, metalworking and other craft-based activities. We involved nine men’s shed members in a creative inquiry where a “probe kit” consisting of recycled timber and wooden materials was provided. The participants were asked to create an artifact from the kit for someone other than themselves. We interviewed them once they completed their projects and qualitatively analyzed their design process. Our findings show that older men’s involvement in making is driven by the ethos of “making for others” and can be seen across three themes: (1) creative expressions; (2) memories and social connections; and (3) practical needs. We unpack these themes in the paper and discuss factors that can play an important role when engaging with older adults. [ABSTRACT FROM AUTHOR]

Ritual practices as behavior, and the cognitive acknowledgment of life and death, foster a depth in social identity, collective social memory, and a societal worldview. This paper outlines the evidence of Early Bronze Age burial practices in northwestern Iran to discuss the newly discovered chamber tombs at Kohne Tepesi within the broader context of mortuary practices during the middle and last part of the 3rd millennium b.c. The findings from Kohne Tepesi support the idea that, at least for parts of Kura-Araxes society, burial rites and commemoration of the dead played a crucial role in their worldview. Furthermore, this site demonstrates that the changes in symbolic practices and social behavior during the Early Kurgan period were not spontaneous but rooted in the last phases of the Kura-Araxes period and that the perceptions of earlier traditions had been conserved in long-term social memory. [ABSTRACT FROM AUTHOR]

In this article, I study memories of the Allied occupation of Maraş, Mersin and İzmir that were published in local newspapers between the 1920s and 1960s. The narratives were published when Muslims had re-gained political hegemony and forced both the occupying armies and most local non-Muslims to leave the country for good. The texts I use were published in the dailies Sebilürrreşad in 1921 (in Istanbul), in Ahenk in 1926, in Ege Ekspres in 1958 (both in İzmir), and in the late 1960s in Kuvayi Milliye, a monthly veterans’ magazine published in Mersin. Their authors were ordinary insofar as they were relatively low ranking clerks, former reserve officers, and readers of the İzmir papers. As literate Muslim males able to pen their own memories, however, they certainly held a certain degree of privilege over less educated and illiterate people, women and non-Muslims. In order to analyse their narratives, I use concepts developed by Maurice Halbwachs [Halbwachs, M., 1992 (1939) On Collective Memory: Edited, Translated, and with an Introduction by Lewis A. Coser. Chicago: University of Chicago Press, collective memory] and Jan and Aleida Assmann [Assmann, A., and Assmann, J. 1994. Das Gestern im heute. Medien und soziales Gedächtnis. In: K. Merten, S. J. Schmidt and S. Weischenberg, eds. Die Wirklichkeit der Medien: Eine Einführung in die Kommunikationswissenschaft. Wiesbaden: VS Verlag für Sozialwissenschaften, 114–140.]. The loss of Ottoman sovereignty also brought about that of Muslim supremacy, which privileged Ottoman Muslims experienced as a massive threat for themselves. As I show throughout, all the stories recount experiences of humiliation and distress that resulted from the reversal of social roles under occupation: Being Muslim was no longer an advantage or even a privilege: the privileged had become ordinary. Memory was gradually securalised, and the use of allusions facilitated forgetting. [ABSTRACT FROM AUTHOR]

When Edwin Chadwick released his report into burial reform in 1843 he was highly critical of the working-class practice of keeping the dead body in the home for up to a week in the period between death and burial. Chadwick argued that the English working-classes kept the body for so long for economic reasons and that as a result of living in close quarters with a corpse they picked up negative associations with death and suffered moral decline. This paper overturns this assumption by using evidence from nineteenth-century folklore collections and working-class autobiography to argue that the long-standing tradition of keeping the body in the home and rallying round to prepare it for burial held a deep significance for rural working-class people. The gradual preparation of the body for burial engaged the senses and centred on the visual appearance of the corpse enabling rural folk to confirm social bonds through the formation of collective memories, demonstrate the respectability of both the deceased and their family, accept the reality of death, and begin the mourning process. [ABSTRACT FROM AUTHOR]

This paper reexamines the public memory of Canadian surgeon Norman Bethune. In 1938, Bethune traveled to China to serve at the communist front and to treat soldiers fighting against the invading Japanese army. Throughout China, Bethune is a household name and a communist icon. Back in Canada, however, his name does not evoke the same ubiquity. While Canadians remembered Bethune through biographies, a film, statues, and a small museum, his story in the Anglophone world is confined primarily to the telling of distant history. To explain Bethune's greater notoriety and public presence in China, this essay first turns our attention to Chinese sources that mythologized Bethune's death in 1939. The essay then revisits Chinese propaganda that established Bethune as a lasting political symbol during the Cultural Revolution in the 1960s and 1970s. These national efforts show how a volunteer surgeon such as Bethune became such an important figure in a remote foreign country. China's Communist Party turned Bethune's death into a political event to rally support for their war of resistance against Japan. Later, during the tumultuous period of the Cultural Revolution, Mao Zedong used Bethune to symbolize unwavering service and loyalty to leader and party. This essay utilizes primary materials in McGill's Osler Library and commentary from the field of memory studies to contextualize Bethune and to situate him within the broader narrative of political education that arose in China during the Cultural Revolution. A layered interpretation of Bethune — as doctor, martyr, and symbolic hero — slowly emerges. Political forces in China transformed his memory into legacy and carry this complicated figure into the present day. [ABSTRACT FROM AUTHOR]

The Syrian uprising and subsequent civil war have been extensively studied with a predominant emphasis on sectarianism between the Sunni and Alawite sects. This narrow focus overlooks the profound influence of other religious and ethnic elements within Syrian society. This article aims to broaden the analytical lens by examining the position and attitudes of Christians in the Al‐Hasakah governorate regarding the Syrian uprising and opposition forces. The article addresses two key inquiries: first, the factors influencing Christians' position in Al‐Hasakah regarding the Syrian uprising, and second, the ramifications of these positions on intercommunal relationships in the region. The paper argues that the collective memory of fear experienced by Christians, manipulated by the Syrian regime, has contributed to the emergence of "sectarianism from below" and "sectarianism from above." The former reflects the construction of sectarian identities by Christians in response to discrimination and marginalization, while the latter pertains to influential institutions perpetuating sectarian identities and divisions. The findings highlight the complex interplay of factors shaping communal attitudes and relations during times of upheaval and conflict. [ABSTRACT FROM AUTHOR]

This paper investigates the mountain man as a historical icon that illuminates how settler memory reverberates in the Rocky Mountain West and helps construct regional expressions of conservative political identity. Kevin Bruyneel's analytic of settler memory describes a habitualized process of selective remembrance, 'forgetting,' and disavowal of settler-Indigenous relationships, where today's settlers benefit from legacies of dispossession, violence, and genocidal policies. Using Carbon County, Wyoming, as a case study, I analyze mountain man symbolism in two contemporary contexts: regional tourism marketing and mountain man rendezvous (MMR) reenactment gatherings. Both contexts elevate the mountain man as a symbol of resilience and noble identity. Just as the construct of whiteness has provided a psychological wage against socioeconomic deficits for many Americans, I argue, settler memory of the mountain man compensates for much that settlers experience but won't name, such as the role the U.S. state in removing Indigenous communities; the hardship of economic precarity in regions marked by boom-and-bust cycles and dependent on tourism; and the reality that government provides the greatest share of employment in the region. Adding mountain man symbolism to our understanding of settler memory expands scholars' understanding of settler colonialism's intertwinement with contemporary place-making and political identity construction. [ABSTRACT FROM AUTHOR]

There continues to be much debate as to whether to preserve buildings, and this is particularly pertinent to post-war architecture, especially in the UK. This paper further explores the issue by concentrating on the acquisition of a fragment of Robin Hood Gardens by the Victoria and Albert Museum. The Smithsons' key work was deemed a failed social experiment in its listing verdict, and the acquisition of the fragment during demolition sparked controversy when exhibited at the 2018 Venice Biennale. Devoid of its context in an exhibition setting, the fragment of building questions the applicability of traditional conservation values, particularly those relating to age or architectural value. This paper aims to demonstrate the value of taking a more sociological approach to this dilemma. It uses theories of collective memory, specifically Halbwachs and Bachelard's variations, to explore multiple interpretations of the fragment's physicality. Three frameworks have been chosen for analysis: the changing social housing rhetoric, its listing campaign, and finally the present, a speculative section on what the current interpretations of the past indicate for the future. Through this chronological analysis it is concluded that the Estate's physicality is reduced to a semantic contribution, representative of our current crisis of collective memory. [ABSTRACT FROM AUTHOR]

The study examines how members of the historically white possessive and supremacist Church of Jesus Christ of Latter-day Saints in the United States (mis)appropriated Māori genealogy, known as whakapapa. The Mormon use of whakapapa to promote Mormon cultural memory and narratives perpetuates settler/invader colonialism and white supremacy, as this paper shows. The research discusses Church racism against Native Americans and Pacific Peoples. This paper uses Anthropologist Thomas Murphy's scholarship to demonstrate how problematic the Book of Mormon's religio-colonial identity of Lamanites is for these groups. Application of Aileen Moreton-Robinson's white possessive doctrine and Hemopereki Simon's adaptation to cover Church-Indigenous relations and the salvation contract is discussed. We explore collective and cultural memory, and discuss key Māori concepts like Mana, Taonga, Tapu, and Whakapapa. A brief review of LDS scholar Louis C. Midgley's views on Church culture, including Herewini Jone's whakapapa wānanga, is followed by a discussion of Māori cultural considerations and issues. The paper concludes that the alteration perpetuates settler/invader colonialism and Pacific peoples' racialization and white supremacy. Genetic science and human migration studies contradict Mormon identity narratives and suggest the BOM is spiritual rather than historical. Finally, the paper suggests promoting intercultural engagement on Mormon (mis)appropriation of taonga Māori. [ABSTRACT FROM AUTHOR]

Inspired by Said's concept of exile, Camus' 1947 novel The Plague, and testimonies from our students, this paper explores the striking similarities between experiences of exile and the COVID-19 pandemic. Both exile and the pandemic are seen as intrusive forces causing rupture and discontinuity in one's life at the physical, psychological and socio-cultural levels. This paper demonstrates that for many Palestinians – including us and our students – the pandemic manifests what Freud termed 'repetition compulsion'. That is, many of our students interpret the detrimental and precarious impact of the pandemic as a complex form of exile, a nuanced understanding that blends a historical, communal memory of displacement with a present, universal crisis. This paper further explains that the themes of exile and displacement in Camus' The Plague provide us and our students with a focal point to examine the striking, albeit anachronistic, similarities between the pandemic caused by Israeli occupation and the COVID-19 virus. This uncanny relationship between the pandemic and exile is further substantiated by the fact that the pandemic has provided cover, or at least distraction, for the escalation of oppressive political actions, thus deepening the entrenchment of a physical and psychological 'exile' for Palestinians. [ABSTRACT FROM AUTHOR]

This paper presents a study conducted in Comuna 13 of Medellín. The author delves into the history of Comuna 13 by giving voice to five images painted on public walls. Through these images, readers are provided with a deeper understanding of the neighborhood's history, collective memory, communal processes, changes, adaptations, and the political, economic, social, and cultural implications, including conflicts, disputes, and areas of ambiguity. Subsequently, the author analyzes the impact of those images on the daily lives of residents. By combining images and text, this paper aims to contribute to the field of graphic anthropology. [ABSTRACT FROM AUTHOR]

This paper investigates how memories of a violent past are interpreted by different generations of exiles, particularly when the primary feature of memory in their homeland is forgetfulness. This occurs when the echoes of political and institutional violence from "home" perpetually reverberate in the diaspora, and when host societies have constructed a securitization framework that progressively redefines Chechens from victims to perceived threats. Based on the case of the Chechens living in the EU since the early 2000s and grounded in field observations and semi-structured interviews conducted from 2015 to 2022, this paper delves into a "conflict-generated diaspora" in formation. Our aim is to understand the intricate interplay of factors and dynamics that contribute to the construction of individual and collective memories of a violent past within the Chechen diaspora. We also consider the impact of transgenerational memory transmission and generational divides. [ABSTRACT FROM AUTHOR]

Today, the marriage between cartographic language and narrative strategies has reshaped maps with the generative capability to represent the intangible historical characters and events involved in social memories following a narrative manner. Despite these advances, rather few efforts have been spared to unveil the potential of tourism maps in a narrative form. This paper seeks to rectify the gaps in this line of research by unfolding the underlying theories and cartographic design guidelines for making narrative tourism maps. In particular, a narrative cartographic design approach is demonstrated and evidenced to be practical using the case of 'Red Boat Spirit Map', a tourism map designed for Jiaxing City, one of the most well-known destinations of China's red tourism. It is believed that the theoretical instrument and cartographic design guidelines presented in our paper are particularly relevant and can be easily adapted to more general research of narrative maps. [ABSTRACT FROM AUTHOR]

The Notre-Dame de Paris fire offers anthropologists in the field of critical heritage studies a rich opportunity for fieldwork and conceptual innovation. This paper examines the social repercussions of a monument's destruction, ranging from emotional responses and public involvement to local and global consequences. The paper also includes the project lines of a broader comparative survey on reactions to the destruction of cultural heritage. A team of social scientists created a comparative grid in order to describe and analyze a series of case studies: Notre-Dame de Paris (France, fire in 2019), the National Museum (Brazil, fire in 2018), Notre-Dame de la Merci (France, fire in 2017), and Coventry Cathedral (UK, bombed in 1940 during WWII). The comparative grid is as follows: - Practices and Reactions: Emotion and Mobilization Regimes Heritage disasters provoke a wide range of privately and collectively expressed reactions that frame these events as a social construction. How do citizens and institutions navigate the outpouring of emotion elicited by the destruction of a monument? - Consequences: The Nature of Heritage Items and Their Social Impact Laypersons and authorities assign different meanings to heritage items according to their cultural and political significance and material and intangible features. How does such representations of a ravaged monument influence its reconstruction process and future relevance? - The Social Fabrication of Memory and Narrative The destruction of a heritage object rapidly triggers a series of narratives, including legal documents and authorities' statements, that constitute a textual memory of the disaster. What standards define catastrophe narratives, and what do their retellings of the event reveal or obscure? - Heritage in Crisis: Catastrophe as Social Construction of Heritage Fragility Heritage is by nature fragile and requires continuous preservation. How does the destruction of monuments galvanize collective representations of the endangerment of heritage? - Temporality and Spatiality: Catastrophe as an Event in Time and Space Although the destruction event is often short-lived and localized, it reveals enduring values and concepts of past and future, as well as geographic place. How are temporality and spatiality reimagined after the loss of a heritage object? - The Right to Heritage: Reconstruction, Citizenship, and Cultural Policies Although often conceptualized as isolated events, the destruction of heritage objects is deeply embedded in their economic, cultural, and social context. What do the destruction and reconstruction of heritage reveal about power dynamics and economic inequalities? - The Limits of Reflexivity: Researchers as Actors Facing the Politics of Mourning As researchers, balancing personal commitment with heritage and ethical scientific inquiry is crucial to sound analysis and to the validity of research results. How should scholars simultaneously manage the experience of and the study of emotional responses such as rage or grief? This paper illustrates these points using vignettes from selected case studies. The project is part of the working group EMOBI, a broader ethnographic project on collective emotions and mobilization following the Paris cathedral fire (social sciences working group of Chantier Scientifique Notre-Dame , supported by the CNRS and the Ministry of Culture). The goal is to provide a comparative study of the stakes and repercussions of devastated heritage. [ABSTRACT FROM AUTHOR]

The reuse of construction materials has been a consistent practice throughout the history of architecture, especially prevalent during periods of transition when it was preferred for its ability to simplify installation and reduce construction costs. This practice was particularly common in late Roman urban contexts, where construction materials, especially ashlar and sculptural elements, were abundant following the abandonment of temples and public buildings. However, there are occasions when the use of spolia, or reused materials, goes beyond simple material recycling. The reuse and display of certain pieces carry complex implications involving symbology, cultural appropriation, or collective memory exercises that convey messages through new buildings. In this paper, we focus on the unique case of Hispanic Christian architectural sculptures that were "recycled" in new buildings during the first centuries of Islamic domination of the Iberian Peninsula, specifically within places of worship. Through a general analysis and review of some examples, we aim to reflect on the motivations and intentionality behind the use of certain sculptural pieces and their placement in new buildings, which is not arbitrary. [ABSTRACT FROM AUTHOR]

Based on an analysis of history textbooks and commemorative declarations on International Holocaust Remembrance Day, the paper argues that the leadership of the unrecognized republics of Transnistria and Donbas has instrumentalized Holocaust remembrance to legitimize their regimes internally and externally. The use of the Holocaust in historical politics allowed the secessionist regimes to portray themselves as opponents of radical nationalism and representatives of the multi-ethnic population of Transnistria and Donbas. In external relations, the secessionist leaders have used Holocaust commemorations as a tool for self-positioning within international 'memory wars,' and as a channel for the consolidation of the 'civilized' image of unrecognized republics and the extension of international contacts. Despite a quite similar discourse on the Holocaust, the aims of the instrumentalization of the Holocaust in historical politics have differed in certain respects due to the dissimilar challenges faced by the Transnistrian and Donbas unrecognized republics. [ABSTRACT FROM AUTHOR]

Gobustan, a prehistoric site 60 km south of Baku, has an impressive collection of rock carvings from different prehistoric eras. Near the site, a national museum presents the prehistoric findings in a narrative that connects them with modern-day Azerbaijan, calling the hunter–gatherer tribes that lived in Gobustan 'our ancient Azerbaijani ancestors'. While many nation-building projects dig deep into the past, reconstruct it, claim ancient civilizations as their own and sometimes even invent historical narratives that never happened, the Gobustan Museum and the narrative it implies (that prehistoric people living in 15,000 BCE were Azerbaijanis) seems like 'overkill', an exaggerated effort to connect the past and the present. The data from the museum points to a larger story: the construction of national identity and collective memory in post-Soviet Azerbaijan. This paper presents some of the author's anthropological field research findings in the museum and explains why the narrative of 'ancientness' is so essential in post-Soviet Azerbaijan. [ABSTRACT FROM AUTHOR]

Despite the prevalence of research in Holocaust memory and Holocaust education, the historical development of British Holocaust education remains understudied. This paper reconstructs this history, presenting Anglo-Jewish efforts to teach about the Holocaust in the 1970s for the first time and using the concept of ‘cosmopolitan memory’ to explain its proliferation in the early 1980s. This article argues that the origins of contemporary Holocaust education should not be found in the increase of its teaching with the National Curriculum of 1991 but in the changing culture of memory and history teaching in the late 1970s and early 1980s. [ABSTRACT FROM AUTHOR]

A damping system always results in energy consumption. This paper studies an exponentially damped oscillator with historical memory for a viscoelastic damper structure, its stability under an initial response is analyzed analytically and verified numerically. [ABSTRACT FROM AUTHOR]

This paper delves into the ways in which art and cultural expressions have helped to preserve the memory of the Ukrainian Revolution and how the Maidan Museum contributes to this effort. Specifically, the study explores the significance of the Maidan event in Ukraine’s national memory culture and how it is being integrated into the country’s historical narrative as part of the decommunization and decolonization processes. Additionally, the text examines how the politics of memory, as expressed through the museum’s performances and aesthetics, can serve as a tool of collective and national resistance. Ultimately, the article argues that the Maidan event is not fixed but rather dynamic, and Maidan memory plays a critical role in Ukraine’s ongoing transition away from a shared historical past with Russia. [ABSTRACT FROM AUTHOR]

While differences often threaten ethnonationalist projects, the Singaporean state has rendered a particular configuration of racial‐religious diversity constitutive of nationalism in the city‐state. In this paper, we approach nationalism through an often‐overlooked avenue: intangible heritage such as everyday myths, customs, and taboos. A total of 150 interviews were conducted in three neighbourhoods in Singapore, where guided conversations were conducted regarding common customs, myths, and taboos in individuals’ families and communities. We found that respondents imagined their (state‐designated) racial‐religious groups as communities of shared customs, while also demonstrating familiarity, even deference, to the customs of other groups. However, this intimacy with other groups’ practices did not undermine the integrity of respondents’ own group identity, since they remained committed to their cultural practices as embodying ancient and useful – even “scientific” – knowledge. The data thus showed that citizens are deeply reflexive about the nature, origins, and justification of the practices they undertake. This domain of everyday practices was neither simply defined into being by the state, nor is it some heroic realm of defiance: instead, it is one where people display creativity and agency in making sense of cherished cultural similarities and differences, all while using state‐prescribed categories as resources for their meaning‐making. [ABSTRACT FROM AUTHOR]

In order to promote the creative transformation and innovative development of Chinese excellent traditional culture, based on the perspective of collective memory theory and taking Sanjiang Dong Autonomous County of Guangxi as a case, this study obtains the first-hand interview text through field research, and crawls the online travel notes about Dong's wood construction skills, and sorts out the effective original data of 152,800 words. The grounded theory is used to encode the data at three levels, and 609 reference points, 53 initial concepts and 14 initial categories are established, which are finally summarized into 4 main categories. This research finds that the integration of culture and tourism path of Dong's wooden construction skills can be summarized as the production, interaction, consumption, coding and transmission process of the subject, object, support and media of memory in the tourism symbol system. Based on this, the theoretical model is constructed. This paper explains the model through analyzing the integration of culture and tourism practice of Dong's wooden construction skills in Sanjiang and puts forward suggestions for path improvement from four aspects according to the coupling between them, aiming to realize the living inheritance and innovative development of Dong's wooden construction skills. [ABSTRACT FROM AUTHOR]

The concept of genealogical memory is commonly presumed to be synonymous with family or intergenerational memory. However, this paper asserts the necessity for a more detailed examination, seeking to refine and contextualize these notions from a genealogist's perspective. Exploring the focal point of this study, genealogical memory unveils distinctive characteristics that warrant meticulous scrutiny. Foremost among these characteristics is its intentional nature and inherently reconstructive essence, enabling the recollection of long-deceased ancestors and contemplation of their fates. Consequently, genealogical memory proves invaluable in bridging the 'floating gap' between communicative and cultural memory, as posited by Jan Vansina's conceptualization. The primary objective of this article is to comprehensively explore and structure the concept of genealogical memory, with a particular focus on the genealogist's role as a memory-maker. [ABSTRACT FROM AUTHOR]

This essay explores the potential of digital mourning for activists and social movements, enabling them to navigate the injuries inflicted by hegemonic powers and harness these experiences as a meaningful force for social change. Through a literature review of scholarly works on mourning within digital platforms, the article identifies theories and characterizations that foster critical reflections on the significance of these online instances. Moreover, by presenting three examples of digital mourning activism (Black Lives Matter, COVID-19 protests, and the Arab Spring), the paper highlights the significance of digital platforms as spaces for collective mourning, shaping public opinion, building collective memory, and driving activism beyond the digital realm. Overall, this essay aims to contribute to a deeper understanding of digital mourning as an empowering tool for activism, shedding light on its role in facilitating meaning-making processes and fostering the potential for profound social change in the face of systemic challenges and injustices. [ABSTRACT FROM AUTHOR]

Social sustainability is an increasingly important aspect of urban development and renewal. Other than looking at preserving the greenery, ecosystems, and physical environment, urban scientists are also looking at ensuring the preservation of history, heritage, identity, and the memories of the people involved. With an increasing demand for public participation in the process of urban and heritage preservation, social sustainability cannot be achieved without the involvement of communities and individuals who are the "most ordinary everyday citizens." Hence, capturing the oral history accounts and personal narratives of these "most ordinary everyday citizens" becomes crucial in documenting life and the collective or social memory of a place. In Singapore, Kampong Lorong Buangkok is the last remaining village or kampong on the mainland. Under the current Urban Redevelopment Authority (URA) Masterplan 2019, the kampong is expected to give way to a 3-lane bi-directional highway, 2 schools (primary and secondary), and a public park. This paper provides a glimpse into the broad themes drawn from the oral history accounts and personal narratives documented from the residents living in the kampong, as part of a project to capture the rich history and heritage about the kampong and its residents, in a bid to "preserve" the kampong as urbanization and gentrification are imminent. [ABSTRACT FROM AUTHOR]

Memory studies is considered as an interdisciplinary field that uses memory as a technique for remembering the past. This paper studies the novel, The Blind Lady's Descendants by Anees Salim with cross references to the concept of post memory put forth by Prof. Marianne Hirsch. Defining various related ideologies in memory and culture and memory and the self, Hirsch explores experiences of the past that make themselves known through stories, images, and behavior they perceived while growing up. The study elucidates the depiction of trauma as post memory through the association of the present generation to the personal, collective and cultural trauma of the past generation in the narrative. The novel is written in the form of a long suicide note of a twenty a -six-year-old boy, Amar Hamsa. The trauma instigated by the death of his sister, is followed by Amar's discovery of the suicide note of his maternal uncle, Javi. The inklings of post memory make its appearance through this. Amar's behavior and fate blends with Javi's owing to a forged connection between them through the diary. Various theorists like Menakem, Wertsch and Brockweiser has explored on the workings of collective memory, intergenerational transmission of trauma and narrative and psychoanalysis. They have been cross-examined too, with respect to the memory interventions in the narrative. Post memory leads Javi's narratives to dominate Amar's consciousness, entirely evacuating his own story. [ABSTRACT FROM AUTHOR]

Cultural heritage is an integral part of a people's identity, both for future generations and for preservation of historical memory and cultural development. In the face of the aggression of the Russian Federation, preservation of Ukraine's cultural heritage requires the joint efforts of national and international organisations, scientists and cultural experts. The paper compares the loss and damage brought about by Russia's war on Ukraine since 2014 to the loss and damage inflicted by Germany during World War II. Both aggressors have inflicted serious damage with large-scale theft and looting of cultural values on the territory of Ukraine, destroying architectural monuments, museums and libraries, with the aim of erasing national awareness. [ABSTRACT FROM AUTHOR]

Historically, researchers have studied commemorative events primarily for their political role in the (re)construction of contested national collective memories and identities, but globalisation, social justice movements, multiculturalism and regionalism forces are further transforming commemorative practices in the 21st century. This study adopts the semiotic paradigm to deconstruct commemorative narratives communicated during major anniversary celebrations of the fall of the Berlin Wall. In doing so, this paper evidences how interwoven signs in these commemorative events construct multi-layered narratives of transnational collective memory and identity based on shared values that transcend the political boundaries of the nation. The study further showcases how shifting political contexts influence commemorative narratives, whilst at the same time commemorative events may increasingly be designed to appeal to a broader, global audience as leisure phenomena of transnational significance. [ABSTRACT FROM AUTHOR]

The River God cult held a significant place in state rituals in imperial China. While scholars have primarily focused on the evolution of the River God sacrificial system, with its interplay of the official granting of noble titles and popular beliefs, this paper offers a further examination of the River God cult. By reading the "Stele of the (Shrine) Temple for the River God honored as the Duke of Numinous Source" (hedushen lingyuangong cimiao bei 河瀆神靈源公祠廟碑), created in the Tang Dynasty, this study explores the interactive relationship between the River God cult and state power in the Hezhong 河中area during that time period. We contend that the traditional River God cult and the participation of both officials and civilians in common rituals throughout past dynasties not only created a concentration of historical memories and reverent emotions but also established a strong social foundation for belief in the River God within the Hezhong region. This cult attracted both state endorsement and popular support. Thus, Guo Ziyi 郭子儀 (697–781), a famous military general in the Tang Dynasty, sought to renovate a temple and erect a monument for the River God. This monument was to serve as a cultural symbol that would strengthen the connection between the state and the local community, and hence ease the social tensions in the Hezhong area after the An Lushan Rebellion. In sum, such a construction would enhance the psychological and cultural identity of the people with both the mandate of heaven and the Tang imperial authority. [ABSTRACT FROM AUTHOR]

Social recognition is crucial for survival in social species, and necessary for group living, selective reproduction, pair bonding, and dominance hierarchies. Mice and rats are the most commonly used animal models in social memory research, however current paradigms do not account for the complex social dynamics they exhibit in the wild. To assess the range of social memories being studied, we conducted a systematic analysis of neuroscience articles testing the social memory of mice and rats published within the past two decades and analyzed their methods. Our results show that despite these rodent's rich social memory capabilities, the majority of social recognition papers explore short-term memories and short-term familiarity levels with minimal exposure between subject and familiar stimuli—a narrow type of social memory. We have identified several key areas currently understudied or underrepresented: kin relationships, mates, social ranks, sex variabilities, and the effects of aging. Additionally, reporting on social stimulus variables such as housing history, strain, and age, is limited, which may impede reproducibility. Overall, our data highlight large gaps in the diversity of social memories studied and the effects social variables have on social memory mechanisms. [ABSTRACT FROM AUTHOR]

This article is part of a research project developed by the CINDE Foundation, the University of Manizales, the Center for Advanced Studies in Childhood and Youth of these entities and the Catholic University Luis Amigó with funding from the Historical Memory Center and the Ministry of Science, Technology and Innovation - Minciencias; the project explored the representations that children have about recent violence in their contexts and the ways in which they have learned about it at home and at school. The research is called Peaceful Expedition: pedagogies of memory and reconciliation in schools, which began in December 2020 and ended in June 2022. The research was conducted by the CINDE Foundation, the University of Manizales, the Center for Advanced Studies in Childhood and Youth of the same entities and the Catholic University Luis Amigó, Manizales branch. It also received financial support from the Historical Memory Center and the Ministry of Science, Technology and Innovation and from the University of Manizales. In particular, the article focuses on the processes related to the pedagogies of memory and the teaching of the recent past in an educational institution in the city of Manizales, with the participation of 40 children. The project provided resources from creation-action research and performative hermeneutic research, paying special attention to the cartographies and narratives of the participants, based on the performative ontological hermeneutic research proposal. The research project was conducted from a qualitative perspective and took resources from performative ontological hermeneutic research, which is understood by Alvarado et al. (2014), as that which allows the emergence of the voices of actors that have been silenced by traditional research mechanisms that, also makes it possible that the same research questions and the ways in which the voices of the group of actors are summoned, allow them to position themselves as political subjects, based on the recognition of their potencies and their capacities for the transformation of reality. On the other hand, the research also took resources from action-creation research, applying design and audiovisual resources as creative resources that allow narratives to be accompanied by creations made by the research participants themselves and that also communicate knowledge, experiences and knowledge. The work consisted of the development of five cartographic expeditions, the first related to the knowledge of the project, the second to the pedagogies of memory and the teaching of the recent past, the third to the construction of peace, the fourth to reconciliation, and the last to political agency. This paper analyzes the expedition related to the pedagogies of memory and the teaching of the recent past. The analysis of the information was based on the categories related to the teaching of the recent past and the pedagogies of memory, allowing the emergence of three subcategories, the first emphasizes the relationship between memory and territory, the second focuses on children as readers of reality, and the third is based on the continuity of adult voices and traditional media as the main sources of information for children. It was found that children prefer some places or regions of the country due to the events they have learned about from adults or from the news, which makes them generalize their imaginary about certain regions based on what is communicated to them. It was also possible to recognize that children assume certain positions according to what they hear from their families and from television, for example, stories were evidenced in which they give their opinion about the political situation in Colombia or the socio-political situation in Venezuela. [ABSTRACT FROM AUTHOR]

This paper analyzes the experiences of participation in the strike carried out by students of Unit 071 of the National Pedagogical University of Tuxtla Gutierrez, Chiapas, Mexico. From a reflective approach, the historical memory of the process is recovered from documentary analysis, records of assemblies and marches, as well interviews with students and leaders of the movement. The information was grouped into two blocks: From the pandemic to the student strike. Subjectivation and existential plot; in which the vicissitudes of organization and actions carried out are exposed; and, The word must be worth, which discusses the network of actions, synergies, meetings and disagreements between students to undertake negotiations with educational and governmental authorities. The confluence of other social movements, the mobilization and taking of the streets, contributed to the strike's resolution, which inaugurated an unprecedented experience of struggle and resistance for these students. [ABSTRACT FROM AUTHOR]

The research aims to analyse oral history interviews of heterosexual people about their experience with homosexuals during the Soviet times. Eight interviews were selected for the analysis based on two criteria - the research participant belongs to the Soviet generation, and he/she has personally known homosexuals during the Soviet times. The paper presents interviews as a primary source, illuminating several challenges with obtaining the interviews and their interpretation. In addition, common narratives of communicative memories' evidence and their influence on current views of homosexuals in Latvian society, including its historical metanarrative and historical record, which relies on the nation's victimisation during the Soviet times, are analysed. [ABSTRACT FROM AUTHOR]

The materialist conception of art understands art in relation to the material conditions within and by which art is produced and consumed. For cultural psychology, the materialist conception of art has been useful for developing insights into how individual perceptions are shaped, and are shaped by, culture as a collectively produced and historically embedded site of meaning-making. However, in much of cultural psychology, the relationship between progressive politics and the materialist conception of art remains under-appreciated. In this article, I consider how cultural psychologists might strengthen this relation through artistic shock, that is, a subjective, perceptual, and/or historiographical rupture brought about through the experience of art. In particular, I outline how Bertolt Brecht and Walter Benjamin theorised and practiced artistic shock, and examine what the work of these thinkers could mean for cultural psychologists working with political collectives to grapple with psychopolitical questions related to subjectivity, contradiction, and memory. I conclude by reflecting on how future work that seeks to politicise cultural psychology might engage with the materialist conception of art. [ABSTRACT FROM AUTHOR]