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"The Routledge Companion to Global Indigenous History" is a comprehensive volume edited by Ann McGrath and Lynette Russell that explores the complexities and diversity of Indigenous history across the globe. The book is organized into six themes, including global perspectives, migrations and mobilities, colonial encounters, removals and diasporas, memory and identity, and future approaches to Indigenous histories. The chapters cover a wide range of topics and regions, highlighting the shared experiences and struggles of Indigenous peoples while also recognizing their unique histories and aspirations. The collection aims to address the omission of Indigenous history from mainstream global accounts and offers valuable insights for the field of history. [Extracted from the article]

"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]

INTIMATE GEOPOLITICS: Love, Territory, and the Future on India's Northern Threshold: By SARA SMITH. In a vivid ethnographic study of the Ladakh region in northern India, Smith provides an intricate examination of how community tensions are shaped by ethnic identities, family planning, and majoritarian politics - and one incendiary moment on a public street. Though I Intimate Geopolitics i is overtly a study of Ladakhi territorial politics as related to family dynamics, the commentary on sectarianism is relevant beyond the confines of the distant province. [Extracted from the article]

Thus each chapter addresses a different aspect of cinema going memories. The intention of this project was to extend knowledge of cinema history with an emphasis on how films were received and the social experience of cinema going. The six chapters clearly set out different aspects of the 1960s cinema going experience- social experiences, sex and cinema going, the experience of watching American films and British films, European films, and postcolonial audiences. [Extracted from the article]

The 2011 Egyptian uprising, which ended President Husni Mubarak’s thirty-year rule, initially painted him as a pharaoh. However, more than a decade since his overthrow, Mubarak’s image is variedly invoked and embodied across Egypt. Schools, hospitals, streets, and squares proudly bear his name. Social media groups glorify his memory, while locals openly express longing for his era. Unlike other deposed Arab leaders during the ‘Arab Spring’, Mubarak received a state military funeral, elevating him to a revered patriot and hero. This paper explores the constructions of Mubarak’s image in Egyptian collective memory, at the official and vernacular levels. The paper’s core argument emphasizes that during the transition period, revolutionary forces shaped a negative public memory of Mubarak. Yet in recent years, the resurgence of authoritarianism has marginalized these forces, allowing pro-Mubarak factions to advance a positive depiction, idealizing his legacy, and fostering feelings of regret. The post-June 2013 official narrative regarding Mubarak delicately manoeuvres between these competing narratives. It exalts his military role in the 1973 war while undermining his political heritage, thereby preventing any single narrative from dominating and thwarting influential factions in civil society from challenging the regime’s resilience with a political alternative. [ABSTRACT FROM AUTHOR]

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 variety of contributions in I Fragments i point to how we might yet substantially revise current understandings of New Zealand's colonial conflict and its memories. This "fragmented" but exciting collection is useful as a short accessible text for Australian scholars wanting to understand shifts in New Zealand's commemoration of colonial conflict. Kidman pitches a larger context of colonial conflict and its legacy in an opening chapter on the 250th commemoration of Captain Cook in 2019, conveyed beautifully in an ethnographic mode. [Extracted from the article]

Into the Loneliness: The Unholy Alliance of Ernestine Hill and Daisy Bates: By Eleanor Hogan. The biographical and historical material in I Loneliness i is framed by travelogue as Hogan retraces routes taken by Hill and Bates. Hogan also uses material from "the Daisy Chain" (a loose group of researchers interested in Bates during the 1970s and 1980s), who had access to interview subjects who knew Bates and Hill. [Extracted from the article]

In Malaysia, even the ghosts are transnational. Rani Manicka’s 2002 debut novel The Rice Mother follows the intergenerational narratives of a diasporic Ceylonese family in Malaysia. As they reflect on the atrocities of the Second World War and Japanese Occupation – notably the abduction and presumed murder of the eldest daughter, Mohini, by Japanese soldiers – each family member shares their haunted relationship with Mohini’s ghost. While Avery Gordon and Kathleen Brogan have examined how hauntings can characterize social or ethnic loss, Mohini’s hauntings are unique to the Ceylonese diaspora in Malaysia. In addition to the family members encountering her ghost through dreams – significant connections to the spiritual world in Hindu mythology – Mohini’s character is inspired by the mohini pey, a legendary ghost from Southern India and Sri Lanka. However, the discrepancy between mohini the ghost and Mohini the character interrogates the malleability of memory across generations. How might hauntings – manifestations of the traumatic past – change as generations evolve and reaffiliate cultural memory over time? Drawing on Marianne Hirsch’s concept of postmemory, this paper examines the family’s evolving relationship with Mohini’s ghost and argues that the residual power of diasporic heritage inherited through storytelling provides a path for generational healing in a new homeland. [ABSTRACT FROM AUTHOR]

AbstractThis paper examines the influence of the COVID-19 pandemic on memories and metaphors associated with the earlier AIDS epidemic. It argues that while previous research has focused on how HIV informs COVID-19, the reverse relationship has received insufficient attention. The authors propose a more comprehensive understanding of the issues, using insights from the sociology of memory. Experiences during COVID-19 not only reshape perceptions of HIV in the present but also transform how we remember the AIDS crisis of the past. We discuss the impact of these pandemics particularly for gay and bisexual men and their connected communities. Doing so underscores the co-construction of collective memories in the present, suggesting that COVID-19 has not only redefined our experience of HIV, but it has also reframed our understanding of the earlier AIDS crisis. We conclude by highlighting the potential for these transformations to be leveraged for empowerment, political action and change. Revisiting and reframing our memories of AIDS in the light of COVID-19 can open up new avenues for optimism and positive engagement. [ABSTRACT FROM AUTHOR]

AbstractDrawing from the field of Cultural Memory Studies, this article examines the process of recollection as depicted in Sangre de amor correspondido (Seix Barral, 1982) by Manuel Puig (1932–1990). Within this novel, we witness the portrayal of memory processes through the eyes of Josemar, a marginalized construction worker from a small rural town in Brazil. The protagonist endeavors to narrate his life experiences through the lens of idealized hegemonic masculinity. Some scholars think that gender represents a fundamental facet of identity. Furthermore, identity emerges from introspective processes driven by memory. Consequently, this paper asserts that the integration and signifying of masculine prostheses hinge upon the articulation and solidification of a self-narrative rooted in “masculinity’s social frameworks of memory.” Through narration, hegemonic masculinity assumes a foundational role within individual identity; simultaneously, it disseminates the patterns—these social frameworks of memory—used for the interpretation and organization of life experiences as recollections. [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]

AbstractFor centuries, international reparations were commonly exacted as a form of victor’s justice after war. Following World War II, however, the bitter legacy of the Treaty of Versailles and West Germany’s compensation of Nazism’s victim shifted this practice, ushering in a novel moral economy of international reparations. Yet, while recent decades have seen increased transnational activism around reparations, as well as interstate aid payments and official apologies, international reparations remain infrequent, and agreements often fail to end financial claims. This paper argues that one explanation for this lackluster record is a central paradox relating to finality. Though international reparations are designed to settle accounts and provide a basis for deeper reconciliation, by opening issues of traumatic memory to public debate, they often achieve the opposite effect and inspire a cascade of further financial claims. As evidence, we examine three cases of international reparations’ occurrence and rejection: Germany’s reparations for Nazi-era crimes, the United Nations Compensation Commission (UNCC) formation following Iraq’s invasion of Kuwait, and reparations negotiated but removed from the 1973 Paris Peace Accords. Employing process tracing methods on archival documents, we demonstrate in each case how this paradox helps explain international reparations’ limitations as a practice. [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]

Several revealing maps appear toward the end of Jeffrey Erbig's fascinating inquiry into imperial efforts to demarcate the border between Portuguese and Spanish South America. Border practices followed this new mode of border thinking, and not only for Europeans. Where Caciques and Mapmakers Met: Border Making in Eighteenth-Century South America: By Jeffrey Alan Erbig, Jr. Chapel Hill: University of North Carolina Press, 2020. [Extracted from the article]

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]

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]

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]

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]

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 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]

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]

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]

Hong Kong's cultural heritage and tourism offerings include several prominent symbols and legacies drawn from the waters that surround it, including dragon boat racing, Tin Hau temples honouring the Goddess of the sea, and iconic junk boats sailing on the harbour. Within the growing field of Hong Kong heritage studies, however, there has been little work addressing these and other aspects of its maritime past. This paper addresses this contradiction, of the simultaneous presence and absence of maritime heritage. It does so by considering the story of the 'coming ashore' (上岸) of people who lived on boats in the fishing centre of Aberdeen on the south side of Hong Kong Island. In the 1960s, many of them moved into Yue Kwong Chuen, an early public housing estate which is now being redeveloped. Drawing on archival research and oral history interviews, we consider the significance of the estate as an important example of the heritage of public housing that sheds light on the status of boat dwellers, excluded for centuries in South China, and their eventual incorporation into land-based society. The paper contributes new insights on collective memory and identity formation in Hong Kong under and after colonial rule. [ABSTRACT FROM AUTHOR]

Since 1976, the Sahrawi national liberation movement known as the Polisario Front anticipates state sovereignty in Western Sahara by organizing into the Sahrawi Arab Democratic Republic (SADR) in Southern Algeria. Drawing on excerpts from the life-histories of six Sahrawi women who contributed to build the SADR's early social and physical infrastructures, this paper presents practices of public remembrance as coextensive to a history-making labour of social regeneration that seeks international recognition for the Sahrawi nation, as well as to pass on nationalist moral values and political desire across time. The life-worlds of the Sahrawi generation these six women belong to have undergone considerable structural changes brought about by Spanish colonialism, the emergence of the Polisario Front in the 1970s, war, forced displacement, and a 1991 UN mediated ceasefire. Highlighting the on-going vitality of anticolonial nationalisms, this paper offers an account of how elderly Sahrawi female militants seek to socially regenerate the project of a Sahrawi revolutionary nationalism through their production of history. [ABSTRACT FROM AUTHOR]

As with other settler colonies, Aotearoa New Zealand has seen a long-running conflict between a Euro-centric 'master narrative' of the historical past and Indigenous counter-narratives. Previous research on these narrative struggles adopts the 'top-down' perspective on collective remembering, focusing primarily on how memory entrepreneurs deploy cultural texts and practices to construct particular representations of history. To broaden the methodological scope, the analysis developed in this paper follows the 'bottom-up' approach, which makes it possible to map the distribution of collective memories across individuals and investigate their attitudinal effects. By means of a rigorous survey study (N = 1,066), the paper reveals three key findings about collective remembering in Aotearoa New Zealand. First, individuals in the 'critical years' of adolescence are more open to weaving Indigenous Māori perspectives into their understandings of history than older generations. Second, when compared to the monocultural master narrative, historical reconstructions that reflect Māori experiences promote a more inclusive understanding of national identity and generate public support for redressing historical injustices against Māori. Third, the empirical analysis finds no evidence for claims made by conservative political actors that creating space for the articulation of Māori histories perpetuates social division and weakens popular identification with the nation. [ABSTRACT FROM AUTHOR]

This paper draws attention to the role of colonial memory in the Italian populist radical right. Italy's colonial past has been long confined on the fringes of memory in Italian politics and in the Italian public debate. While recent academic attention has been devoted to the selective colonial memory transpiring from Italian cultural products, scarce attention has been paid to colonial memory in contemporary Italian political parties' discourse. Therefore, by applying Critical Discourse Analysis to semi-structured interviews with Italian populist radical right representatives from the Lega and Fratelli d'Italia (FdI), this paper aims at investigating which role colonial memory plays in these parties' discourse. This paper argues that the Lega and FdI reproduce colonial discourse in constructing the image of the contemporary immigrant Other. At the same time, they forge a selective memory of Italy's colonial past, cleansed from its most controversial aspects. [ABSTRACT FROM AUTHOR]

This paper examines the work of Kashmiri theatre-maker Arshad Mushtaq in the context of the political turmoil in Kashmir. It argues that Mushtaq's theatre practice challenges the India's attempt to assimilate Kashmir into its national cultural framework. Focusing on three of Mushtaq's plays rooted in collective memory, the paper examines how his work resists cultural appropriation and disrupts the notion of normalcy imposed by the state. It discusses how Mushtaq's work dislodges state-approved cultural conditions, using a unique blend of politics and aesthetics to create a powerful voice of protest. [ABSTRACT FROM AUTHOR]

This paper addresses peace education focusing on how place-based experiences and collective memories stimulate local mobilisation for refugees fleeing from war. The Arctic Migration Route, located above 69th degree north, became an alternative to dangerous boat trips on the Mediterranean Sea, for people seeking safety and protection in the fall of 2015. During a few months, over 5,500 people from 35 nations, mostly from Syria, Afghanistan, Iraq and Iran came to a municipality in north Norway with 10,000 inhabitants. The paper demonstrates how global conflicts far away, have important local consequences across borders and huge distances. Interviews with local authorities, teachers, voluntary workers constitute the main empirical material. By combining theories of place-based experiences and collective memories with phenomenology of practice, geographical location, collective and cultural memories across generations, are analysed as important driving forces for the local mobilization to help refugees. This approach opens for a wider perspective on learning, showing how climate, culture and history have important role as material and sociocultural education in this arctic border region in the north of Norway. Based on empirical data from a small local school, the paper will document how a local community can find solutions to globally produced problems. [ABSTRACT FROM AUTHOR]

This paper focuses on the artistic-political renderings of the sacred feminine deity of the Romani people, Sara Kali. While her genealogy is shrouded in mystery and controversy, Sara Kali is regarded as the uncanonised saint protector of oppressed, disenfranchised and vulnerable peoples, as well as the protector of pregnant women. Venerated by some Romanies in both spiritual registers of sainthood and audacious political activism, Sara Kali epitomises motherly love and feminine strength. The argument posited in this paper is that Sara Kali fosters a culture of commemoration, materialised in contemporary artistic productions whose political underpinnings resist the unbridled Romaphobia and its venomous consequences. We argue that the cultural artistic memory of Sara Kali becomes a political tool in empowering Romanies to express their identity concerns as well as centuries of oppression and injustice. [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]

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]

In 2011, something surprising happened in terms of Australian feminist cultural memory: a celebratory feminism arrived in the shape of the hugely popular ABC television mini-series, Paper Giants: The Birth of Cleo. Eschewing dour social realism for a stylish and ludic narrative, Paper Giants uses the story of the women's magazine Cleo to tell the story of Australian women's liberation. This essay analyses the components of the mini-series' celebratory feminist aesthetics, examining the ways in which it mobilises feminist tropes to speak an intelligible feminist language in postfeminist times. Further, I detail how women's liberation becomes central to the national historical narrative underpinning the programme. [ABSTRACT FROM AUTHOR]

Based on the potential of educational materials to forge and shape the collective memory, this article analyses the representations of the Francoist Hunger Years (1939–1952) in recent history textbooks for secondary schools by a wide range of publishers. The main thesis of the paper is that while there are textbooks that provide a complex narrative of the hunger experiences, others – even some of the most recent ones – depict the period in an oversimplified and historiographically outdated way and fail to address various social perspectives. This article also argues that it is possible to detect the persistence of the official Francoist discourse on the years of hunger in some textbooks that continue to implicitly perpetuate the distortion and oblivion the Franco dictatorship tried to impose on the famine. [ABSTRACT FROM AUTHOR]

This study explores the collective memory and identity of a Chinese neighbourhood at the old city centre of Kuala Lumpur, Malaysia. Since the 1990s, this old neighbourhood, which has a famous Cantonese name – 'Chee Chong Kai' (CCK) – has been contentiously rebranded by the state as 'Chinatown'. The purpose of the present study is twofold. First, by drawing on observational data, interviews, questionnaires and photographic data, this paper uncovers the collective memory of the neighbourhood. Second, this study offers a critical insight into the renaming and rebranding of the CCK, identifying the ways in which the renaming/rebranding has affected the neighbourhood's collective identity. The findings reveal concerns over the changing landscapes in the neighbourhood that have affected or erased its character and heritage and the potential contention between the official and the 'vernacular' collective memory/identity. More importantly, the renaming/rebranding of the place itself reflects, paradoxically, the pressure to forego the neighbourhood's Chineseness. Drawing on the wider international tourism market and other power-related concerns, this study argues the need to reposition the CCK and an absence of major efforts to sustain the urban space and urban heritage in a way that would represent and proclaim a truly integrated (and inclusive) Malaysian society. [ABSTRACT FROM AUTHOR]

This paper presents a Twelver Shīʿī defence of human evolution. It was written in dialogue with Shoaib Ahmed Malik's, Islam and Evolution: Al-Ghāzālī and the Modern Evolution Paradigm. It synthesises classical Twelver Shīʿī exegesis, hadith, doctrines, and philosophy with contemporary exegesis and scientific thought. Rather than taking the approach of scientific exegesis, it focuses on the origins of the human being in the immaterial realm, and is one of the few Islamic defences of evolution to be hadith-based. It also considers the possible role of hadith as cultural memory. [ABSTRACT FROM AUTHOR]

This essay adds to previous research of Putinism an investigation of the political thought and foreign outlooks of Russia's Secretary of the Security Council Nikolai Patrushev and Head of the Foreign Intelligence Service (SVR) Sergei Naryshkin, with a focus on their statements between 2006 to 2020. The paper outlines Patrushev's and Naryshkin's thoughts regarding the United States, Ukraine, and the idea of multipolarity/polycentrism. We then introduce Patrushev's critique of liberal values and color revolutions, and Naryshkin's statements on the memory of World War II and Western institutions. The salience of these altogether seven topics is interpreted with reference to three classical topoi in Russian political thought: the Slavophile vs. Westerners controversy, the single-stream theory, and the civilizational paradigm. Our conclusions inform the ongoing debate on whether to conceptualize Putinism as either an ideology or a mentality. [ABSTRACT FROM AUTHOR]

This paper brings together the literature on far right parties, medievalism and opinion leadership in order to more closely interrogate the memory politics of the far right. We address two broad questions: what does the mobilization of distant-past events do in far right discourse? And how do these memories circulate online? We unpack one specific case study: the mobilization of the topic 'La Reconquista' (The Reconquest) among the computer-mediated networks of one Europe's newest national-populist parties: Spain's VOX. First, we show three strategies through which the Reconquest trope reproduced a conservative historiography that creates a transhistorical, exclusionary and Catholic Spanish nation: the creation of memory sites, the glorification of heroes and a specifically antagonistic memory. Second, we show that the one-word nature of the historical narrative, through its Twitter circulation, gave it a crucial ability to mobilize in the context of an election. Finally, drawing from opinion leader theory we show how these Reconquest narratives were put forward by traditional elite actors such as political parties and newspapers, but relied on the role of ordinary citizens to spread and circulate. [ABSTRACT FROM AUTHOR]

This paper investigates secular bio-icons' political revitalization, illustrating their application as critical interventions into contemporary political struggles in the Middle East. To elucidate this phenomenon, we introduce the concept politics of revitalization to address how memory entrepreneurs can manage the past in ways that legitimize their involvement in particular visions of the future, thereby holding the potential to consolidate the position of political elites in power. Based on an analysis of three secular bio-icons: Jamila Bouhired, Leila Khaled and Hilarion Capucci, we argue that the mobilizing, resistive and aspirational potential of secular bio-icons can be utilized strategically by political actors to boost and legitimize existing (and widely contested) regimes or ideological beliefs by anchoring them in mediated renditions of historical narratives. We hold that secular bio-icons' political application constitutes a distinct social technique applied by Iran, Syria and Hizbollah to (re)activate nostalgic collective memories, pointing towards particular futures in which they entrench their political status and undermine opposing actors. [ABSTRACT FROM AUTHOR]

Arthur C. Danto's distinction between monuments and memorials proposes a differentiation between two ideologically-determined modes of commemoration, encompassing not just architectural symbols of the past but also all other forms of cultural 'remembering', including documentary, literary, and cinematic forms of representation. My discussion will focus on a photographic album significantly entitled The Last Good War and the transhistorical depictions of the war veteran in the film Memorial Day. The purpose of this paper is to underscore the ideological ambivalences at the heart of the American Second World War veteran 'craze', which not only paved the way for overriding the post-Vietnam War cultural legacy, but also served to ethically and ideologically legitimize contemporary US military interventions in national (collective) memory. [ABSTRACT FROM AUTHOR]

This study examines the role of a local newspaper in shaping a community's collective memory of child sexual abuse by documenting changing representations of a former rural orphanage and its custodians where such horrific crimes took place. The paper conducts an across-time analysis of news coverage (1944–1954 and 2010–2020) to map these changing representations in their media, policy and social contexts. It extends scholarship around collective memory and temporal reflexivity as a provocation for journalists to acknowledge and engage with their news outlet's own mediated past (no matter how uncomfortable) when reporting on and interpreting events such as Australia's Royal Commission into Institutional Responses to Child Sexual Abuse. [ABSTRACT FROM AUTHOR]

The prediction that the nation of Tunisia would initiate a walk towards democracy was not on anyone's mind. In the context of two draconian regimes and a colonial past, the 2010 Arab Spring brought significant changes to Tunisia, observable mainly in freedom of expression and association. This helped to create and shape a space wherein Tunisians' daily lives reflect the cultural juxtaposition of an Islamic heritage with a secular propensity. This paper examines the content of Tunisian cultural memory from youths' perspectives on the past, cultural icons, and nostalgia. It argues that Tunisian youths' disenchantment with the socio-political life in Tunisia and its impact on their feeling of belonging hinges on a sense of fracture or discontinuity in the nation's cultural memory, considered the blueprint of Tunisianité or national identity. The paper demonstrates that despite youths' hybrid culture, influenced by 'globalization' and 'glocalization,' the majority of surveyed youth value, inter alia, family life, and identify with the Islamic culture and religion. Tunisia's youth may know little of their pre-colonial and post-colonial history, but Tunisians should reengage with their young constituency through education and a cultural memory that binds generations. This will ensure that the Tunisian culture does not absorb western values and ideals in the name of progress. [ABSTRACT FROM AUTHOR]