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Journal articles on the topic 'Collective memory – Algeria – History'

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Author: Grafiati

Published: 10 March 2023

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1

Iratni, Belkacem, and Mohand Salah Tahi. "The Aftermath of Algeria’s First Free Local Elections." Government and Opposition 26, no. 4 (October 1, 1991): 466–79. http://dx.doi.org/10.1111/j.1477-7053.1991.tb00406.x.

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THERE ARE SOME DATES AND EVENTS WHICH REMAIN engraved in the collective memory of a people. In Algeria these are: 1 November 1954, which sparked the eight-year long War of Liberation; 5 July 1962, which witnessed the end of French rule over the country after 130 years of colonial settlement; and 12 June 1990, which signalled the withering away of the monopoly of power exercised by the ruling party - the National Liberation Front (FLN) - following the holding of the first ever free and competitive local elections in the history of independent Algeria. No doubt, on 12 June 1990 the Constitution of 23 February 1989, which fundamentally transformed the political and social system of Algeria, achieved its most spectacular application. These elections aimed at the renewal of seats in the Councils of both APC: Assemblées Populaires Communales (constituencies), and APW: Assemblées Populaires de Wilayat (provinces). For the first time, Algerians were offered the freedom to choose their representatives from among lists of candidates sponsored by several newly-legalized parties alongside the FLN, and for the first time, the FLN tasted defeat.

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2

Mercier, Edad. "Colonialism, Collective Memory, and Memory Politics: Critical Reflections on Narratives and Public Archives of the Algerian War." Middle Eastern Journal of Research in Education and Social Sciences 2, no. 4 (November 14, 2021): 89–104. http://dx.doi.org/10.47631/mejress.v2i4.350.

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Purpose: The article examines the trial of French General Paul Aussaresses (b. 1918, d. 2013) in the 2000s for war crimes committed during the Algerian War (1954 to 1962). Approach/Methodology/Design: A historiographical analysis covering topics such as colonialism, public memory, collective memory, counter-narratives, education, forgetting, and authenticity. Findings: Public history without individual memories or lived experiences of communities that have survived historical events can be viewed as inauthentic. It might even be called propaganda to present only state state-sanctioned accounts of historical events. Many governments will consequently enact laws to distinguish between what constitutes official national narratives—and what remains peripheral, or perhaps extremist individual, historical accounts. Practical Implications: This paper contributes to the scholarly literature examining oral testimonials in political and war crime tribunals, and the ethics of conducting public history research using media archives. Originality/value: Towards a greater understanding of collective memory processes, the case of the Algerian War reveals the constant negotiations, formal networks, and informal channels used to distinguish between legitimate and illegitimate sources of historical memory—and the consequences on culture, law, and society.

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3

McGregor, Andrew. "Liminal lieux de mémoire." Francosphères 10, no. 1 (June 1, 2021): 79–90. http://dx.doi.org/10.3828/franc.2021.6.

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This article examines the representation of postcolonial memory in Tony Gatlif’s 2004 film Exils / Exiles. The constant movement that occurs in the film through travel, music, and dance reinforces the permanent dislocation of the film’s pied-noir and beurette protagonists. The film’s road-movie narrative represents, on the one hand, a gravitational pull away from the French Republican integrationist ‘centre’ towards an increasingly complex and diverse landscape of cultural identities linked by France’s colonial history, and on the other, a sense of nostalgia for an Algeria that no longer exists and may never have existed. In so doing, Exils represents modern metropolitan France as a dynamic and polycentric postcolonial space whose lieux de mémoire can and should be positioned not only in geographical and cultural territories that lie outside its contemporary national borders, but also in the liminal spaces that characterize the migrant experience. In line with the title of Gatlif’s film, the protagonists find themselves in a state of permanent exile, both from Algeria and from France. The ‘destination’ of the return to cultural origin, Algeria, emerges as a fundamental but nevertheless mirage-like lieu de mémoire that, notwithstanding its cultural and geographical significance, serves primarily to facilitate a deeper understanding by the protagonists of their personal and collective identity that has long been internalized in the unanchored liminal space of the postcolonial migrant journey.

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Loudiyi, Mourad. "Le devoir de mémoire à l’aune de l’autobiographie et de l’Histoire dans L’Amour, la fantasia d’Assia Djebar." ALTRALANG Journal 4, no. 02 (December 30, 2022): 256–78. http://dx.doi.org/10.52919/altralang.v4i02.215.

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The Duty of Memory in the Light of Autobiography and History in L'Amour, la fantasia by Assia Djebar ABSTRACT: In L'Amour, la fantasia, the memory is declined from the compromising ordeals of the childhood and youth of Assia Djebar. Djebar's writing, which connects Algerian history and autobiography, is based on personal and collective memory, as well as on female subjectivity. If the "we" of the narrator traces a collective past in the form of various biographies, it is individualized to report the memories of the author. It is through the presence of women-witnesses, their anonymous voices and their stories that their creator writes the story of her life. This plural writing in French language calls upon the Berber and Arabic language to reconstruct a new identity. RÉSUMÉ : Dans L’Amour, la fantasia, la mémoire est déclinée à partir des épreuves compromettantes de l’enfance et de la jeunesse d’Assia Djebar. L’écriture djebarienne, qui relie l’Histoire de l’Algérie et l’autobiographie, s’appuie sur la mémoire personnelle et collective, ainsi que sur la subjectivité féminine. Si le « nous » de la narratrice retrace un passé collectif sous forme de biographies diverses, il s’individualise pour rapporter les souvenirs de l’auteure. C’est à travers la présence de femmes-témoins, leurs voix anonymes et leurs récits que leur créatrice écrit le récit de sa vie. Cette écriture plurielle en langue française interpelle la langue berbère et arabe pour reconstruire une nouvelle identité.

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HAMA, Hideo. "History and Collective Memory." Annual review of sociology 2002, no. 15 (2002): 3–15. http://dx.doi.org/10.5690/kantoh.2002.3.

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6

Quinan, Christine. "Postcolonial Memory and Masculinity in Algeria." Interventions 19, no. 1 (March 3, 2016): 17–35. http://dx.doi.org/10.1080/1369801x.2016.1142881.

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7

Favorini, Attilio. "History, Collective Memory, and Aeschylus' Persians." Theatre Journal 55, no. 1 (2003): 99–111. http://dx.doi.org/10.1353/tj.2003.0019.

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8

Rabinovitch, Simon. "The Quality of Being French versus the Quality of Being Jewish: Defining the Israelite in French Courts in Algeria and the Metropole." Law and History Review 36, no. 4 (October 30, 2018): 811–46. http://dx.doi.org/10.1017/s0738248018000408.

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As the nineteenth-century French state expanded its borders in North Africa and incorporated what came to be Algeria into France, French King Louis-Phillipe, President and then Emperor Louis Napoleon Bonaparte, and various ministers of war, governors general for Algeria, and other advisors and government officials all faced the question of how and if to naturalize the territory's inhabitants as French citizens. Recent literature on the French use of law to classify and control populations in Africa has focused on the French colonial administration. This article emphasizes instead the role courts played in sorting out the legal contradictions created by French colonialism, by using the Jews in Algeria as an example. The existing precedent of the Jews' forced de-corporation and naturalization in France made their collective religious rights in Algeria particularly problematic, and cases in the Algerian and French courts highlighting the anomalous legal status of Algerian Jews eventually led to Jewish, but not Muslim, naturalization by decree in 1870. This new interpretation of Jewish naturalization in French Algeria highlights the philosophical problem that Jewish collective rights forced the French courts and French state to confront, and the barriers to resolving it.

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Yılancıoglu, S. Seza. "Unveiling the Individual Memory of War in the Work of Maïssa Bey." Human and Social Studies 4, no. 3 (October 1, 2015): 73–89. http://dx.doi.org/10.1515/hssr-2015-0025.

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Abstract This paper is interested in the individual memory of wars in Maïssa Bey. The writer devoted her two books to the wars in Algeria - they were written to be adapted to the theatre: Entendez-vous dans les montagnes… (2002) and Pierre Sang Papier ou Cendre (2008). In Entendez-vous dans les montagnes..., the memory in question is that of the War of Independence against the colonization during the years 1956-1962, while Pierre Sang Papier ou Cendre addresses the French colonization that lasted 132 years, from 1830 to 1962. In other words, the first relies on individual and collective memories, while the second concerns especially the collective memory.

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Medina, E. "Computer Memory, Collective Memory: Recovering History through Chilean Computing." IEEE Annals of the History of Computing 27, no. 4 (October 2005): 104–3. http://dx.doi.org/10.1109/mahc.2005.56.

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Mosinyan, Davit. "History and memory." WISDOM 11, no. 2 (December 24, 2018): 66–70. http://dx.doi.org/10.24234/wisdom.v11i2.220.

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This paper discusses the issue of the relationship of history and memory. Memory becomes a topic in historical discourses as it deals with identity, especially when we speak of collective memory. The paper presents the history of the relationship of history and memory and suggests a thesis according which the close interaction between these two concepts can solve the crisis of identity that has been most urgent in our days.

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12

Hubbell, Amy. "Made in Algeria: Mapping layers of colonial memory into contemporary visual art." French Cultural Studies 29, no. 1 (January 12, 2018): 8–18. http://dx.doi.org/10.1177/0957155817739751.

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In 2016, the Musée des Civilisations de l’Europe et de la Méditerranée in Marseille hosted the ‘Made in Algeria: Généalogie d’un territoire’ exhibition which gathered cartographic depictions of Algeria from the earliest European encounters to modern images of an independent culture still bearing colonial remnants. The contemporary pieces, notably by Franco-Algerian artists Zineb Sedira and Katia Kameli, expose multiple layers of the past as they reformulate what had been erased by colonisation and what had been silenced by the subsequent ruptures of independence. Their images, like the artists who have migrated back and forth between Algeria and France across time, show accumulated layers of colonial memory enmeshed in contemporary images of the Algerian people and landscape. By assessing the marks still visibly mapped onto Algeria in the exhibition, this article explores how what is ‘Made in Algeria’ remains heavily marked by France.

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13

Niven, B. "On the Use of 'Collective Memory'." German History 26, no. 3 (July 1, 2008): 427–36. http://dx.doi.org/10.1093/gerhis/ghn029.

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14

Seixas, Peter. "Collective Memory, History Education, and Historical Consciousness." Historically Speaking 7, no. 2 (2005): 17–19. http://dx.doi.org/10.1353/hsp.2005.0046.

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15

Kaplonski, Christopher. "Collective memory and Chingunjav's rebellion." History and Anthropology 6, no. 2-3 (January 1993): 235–59. http://dx.doi.org/10.1080/02757206.1993.9960830.

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Schuman, Howard, Amy Corning, and Barry Schwartz. "Framing Variations and Collective Memory." Social Science History 36, no. 4 (2012): 451–72. http://dx.doi.org/10.1017/s0145553200010439.

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Central to American identity have been public memories of events like the struggle for independence and the achievements of key figures from the past. The individual most often subject to hagiographic accounts is Abraham Lincoln, with emphasis both on his epic achievements in saving the Union and ending slavery and on his personal characteristics, such as honesty and the motivation to transcend his “backwoods” childhood and attain positions of local, state, and national leadership. However, a recent study based on extensive survey data found that Lincoln’s connection to emancipation provided the primary content of beliefs about him for most Americans today, with other beliefs mentioned much less often. Our present research supports that emphasis when presidential actions are the focus, but a randomized survey-based experiment shows that with a type of questioning that reflects the distinction between “essence” and “action”—inner character versus public achievements—beliefs about the former become at least as prominent as beliefs about the latter. Preliminary evidence to this effect is replicated decisively in a separate experiment, and the study is then extended to consider changes over time in indicators of essence versus action. Our research highlights the importance of how inquiries are framed, and they show that variations in framing, including those that are unintended, can enlarge our understanding of collective memory of Lincoln and of collective memory generally.

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Ilin, V. "Memory studies: from memory to oblivion." Problems of World History, no. 12 (September 29, 2020): 30–44. http://dx.doi.org/10.46869/2707-6776-2020-12-2.

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The article examines the concept of memory studies, which is a separate discipline that studies and analyzes memory issues. The phenomenon of memory is an important part of life, although not presented as a necessary condition of mental activity. Memory, the author notes, is a way for people to construct their past through books, movies, documents, ceremonies, and so on. In memory studies, memory arises in various aspects – collective, social, cultural, genetic, and historical. The reason for claiming a worldwide "memory age" is criticism of official versions of history, the return of memory to communities and peoples whose history has been ignored, the activation of various memorial events, and more. It is shown that a social and cultural construct collective memory retains the authentic past as its version and serves as a means to achieve certain goals. Collective memory is in constant change, which is nonlinear, irrational, and not always subject to logical analysis. New events and ideas affect the perception of the past, and patterns of interpretation of the past determine the understanding of the present. The relation between collective and individual memory appears as the relation between memory and history. The primary function of historical memory is to form an identity. The development of memory studies distinguishes the political, functional, cumulative memory that use the past to shape national identity. The context of historical memory includes the concepts of "oblivion", "custom" and "tradition" that help to identify the turning points of history as they are indicators of the emergence of a new society. Historical memory is a tool for using the past to achieve goals dictated by the current situation. Mobilizing memory and collective perceptions of the past has been an integral part of the political process in recent centuries.

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18

Gregory, Jenny. "Statue wars: collective memory reshaping the past." History Australia 18, no. 3 (July 3, 2021): 564–87. http://dx.doi.org/10.1080/14490854.2021.1956333.

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19

Coulson, Jaquelin. "The Holodomor in Collective Memory." General Assembly Review 2, no. 1 (January 19, 2021): 1–15. http://dx.doi.org/10.5206/tgar.v2i1.10421.

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This paper concerns the role of genocide in collective memory and its function for national identity-building in post-Soviet Ukraine. Known as the Holodomor, Ukraine’s famine of 1932-33 has become an important part of the country’s national history. Upon gaining independence in 1991, the Ukrainian government set out to build and affirm a national identity distinct from Russia, grounded in Ukraine’s unique history and national myths. The claim to have undergone genocide as a nation in the Holodomor comprised part of this state-building project, though whether this claim is appropriate under international law has long been disputed. This paper examines the ways in which the Holodomor-as-genocide thesis was embedded in Ukrainian national identity, particularly under the administration of Viktor Yushchenko. Through the creation of new institutions, campaigns, and laws, the Ukrainian government sought to have the Holodomor recognized as genocide at the international and domestic levels, and to make its sacred commemoration a cornerstone of Ukrainian society. This narrative was deployed to unite the nation under a shared history of suffering that effaced politically inexpedient realities, such as cases of complicity in the Holodomor and the Shoah by Ukrainian elites. Narratives assigning blame to Ukrainian Jews and Russians alike delineated a narrow conception of the true Ukrainian nation to the exclusion of the alleged perpetrators. Further, it served to distance Ukraine from Russia by emphasizing the consequences of Soviet colonialism and the importance of Ukrainian collective memory as a matter of political sovereignty and cultural emancipation.

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20

Klein, Menachem. "Jerusalem’s Alternative Collective Memory Agents." Israel Studies Review 35, no. 1 (March 1, 2020): 1–16. http://dx.doi.org/10.3167/isr.2020.350102.

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Jerusalem played an important role in the establishment of collective memory studies by Maurice Halbwachs in the early twentieth century. Recent studies in this field draw attention to the contribution of a variety of agents to building, maintaining, and challenging collective memory realms. Following suit, this article deals with the methods that agents of an alternative collective memory for Jerusalem use to challenge the Israeli hegemonic narrative. Before reviewing their activities in East and West Jerusalem and their resources and impact, I summarize the hegemonic narrative as presented in four memory realms. Special attention is given to both sides’ use of the Internet as a means of overcoming the physical limitations of memory realms.

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21

Barsalou, Judy. "Post-Mubarak Egypt: History, Collective Memory and Memorialization." Middle East Policy 19, no. 2 (June 2012): 134–47. http://dx.doi.org/10.1111/j.1475-4967.2012.00540.x.

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22

Confino, Alon. "Collective Memory and Cultural History: Problems of Method." American Historical Review 102, no. 5 (December 1997): 1386. http://dx.doi.org/10.2307/2171069.

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Sangar, Eric. "From “memory wars” to shared identities: Conceptualizing the transnationalisation of collective memory." Tocqueville Review 36, no. 2 (January 2015): 65–93. http://dx.doi.org/10.3138/ttr.36.2.65.

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This article seeks to advance the theoretical understanding and empirical operationalization of transnational collective memory. While the theoretical nature of collective memory has been thoroughly analyzed on the national and sub-national level, there has been less conceptual work on the potential of transnational collective memory. Against widespread assumptions that because of the diversity of nationally rooted memories, transnational memory discourses lead to “memory wars”, the text argues that memory discourses are fundamentally different from war discourses. Combing theoretical arguments by scholars of collective identity and transnational communications, memory discourses are conceptualized as claims about the entanglement in a common story. To the extent that such claims and their normative implications are recognized, a transnational collective memory can emerge and even result in the emergence of a transnational collective identity. Building on the conceptualization of the transnationalisation of national public spheres, transnational collective memory can be operationalized through the emergence of transnationally similar memory claims involving similar normative “lessons” in national media discourses. Using this framework, IR scholars can develop systematic and powerful methodological tools enabling the systematic examination of the dynamics of transnational memory discourses.

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24

Joseph, May. "Islands, history, decolonial memory." Island Studies Journal 15, no. 2 (2020): 193–200. http://dx.doi.org/10.24043/isj.138.

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How do small island ecologies commemorate their disappeared pasts? What are some of the place-making practices that shape the formation of small island collective memories? Through the analysis of five case studies of small island communities in a comparative framework, this editorial introduction to a special section of Island Studies Journal on ‘Islands, history, decolonial memory’ opens up the mnemonic and psychoanalytic challenges facing contemporary island societies and the invention of their social memories. The islands of Balliceaux, Ro, Saaremaa, St. Simon and Dongzhou present competing instances of how memory operates across cultures of remembrance and forgetting.

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Cornell, M. C. "Kalaupapa: A Collective Memory. By Anwei Skinsnes Law." Oral History Review 42, no. 1 (March 5, 2015): 152–54. http://dx.doi.org/10.1093/ohr/ohv012.

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26

Egan, Linda. "Carlos Monsiváis, in Collective and Personal Memory." Mexican Studies/Estudios Mexicanos 27, no. 1 (February 2011): 225–31. http://dx.doi.org/10.1525/msem.2011.27.1.225.

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Crane, Susan A. "Writing the Individual Back into Collective Memory." American Historical Review 102, no. 5 (December 1997): 1372. http://dx.doi.org/10.2307/2171068.

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Promyslov, Nikolay. "Digitalization and Collective Memory: Thoughts Reading a Book “Individual and Collective Memory in the Digital Age”." ISTORIYA 14, no. 1 (123) (2023): 0. http://dx.doi.org/10.18254/s207987840024289-6.

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The “cultural turn” in social and humanitarian knowledge has led to the intensive development of various aspects of the problem of collective representations and related models of forming the identity of a community. A lot of modern research is devoted to the problem how people perceive events that they are contemporaries or participants, how they preserve and relay information about these events. The process of total digitalization of society that has taken place in recent decades also leaves its mark on the mechanisms of formation and retransmission of collective memory. These problems are the focus of the monograph published in 2022 and edited by a team of authors led by Elena Trufanova, Natalya Emelyanova, Aleksandra Yakovleva.

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Wittlinger, Ruth. "British-German Relations and Collective Memory." German Politics and Society 25, no. 3 (September 1, 2007): 42–69. http://dx.doi.org/10.3167/gps.2007.250303.

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British-German relations have undergone a considerable transformation since 1945 with both countries having to adapt to significant changes in their own status, as well as a very different international environment. Germany's status as a morally and militarily defeated and occupied power in 1945 is in stark contrast to the confident role it is playing at the beginning of the new millennium when—sixty years after the end of World War II—the German chancellor for the first time took part in the VE-Day celebrations of the victors. This article analyzes recent dynamics of collective memory in both countries and examine if and to what extent their collective memories play a role in British-German relations.

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Abid, Mirza Jaffer. "History and collective memory in South Asia, 1200–2000." Contemporary South Asia 29, no. 1 (January 2, 2021): 113–14. http://dx.doi.org/10.1080/09584935.2021.1884367.

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Hernández, Graciela. "The Salamancas. Ethnographic Accounts, Oral History and Collective Memory." Anclajes 17, no. 2 (July 1, 2013): 17–31. http://dx.doi.org/10.19137/anclajes-2013-1722.

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32

Mahnič, Katja. "Memory: Between Individual and Collective, between Tradition and History." Ars & Humanitas 13, no. 1 (August 20, 2019): 7–15. http://dx.doi.org/10.4312/ars.13.1.7-15.

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Krishna, Vipin. "History and collective memory in South Asia, 1200-2000." South Asian Diaspora 14, no. 1 (December 4, 2021): 96–97. http://dx.doi.org/10.1080/19438192.2021.2007449.

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Mahnič, Katja. "Memory: Between Individual and Collective, between Tradition and History." Ars & Humanitas 13, no. 1 (August 20, 2019): 7–15. http://dx.doi.org/10.4312/ah.13.1.7-15.

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Hasian, Marouf, and Robert E. Frank. "Rhetoric, history, and collective memory: Decoding the Goldhagen debates." Western Journal of Communication 63, no. 1 (March 1999): 95–114. http://dx.doi.org/10.1080/10570319909374630.

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Gould, Mary Rachel, and Rachel E. Silverman. "Stumbling upon history: collective memory and the urban landscape." GeoJournal 78, no. 5 (September 9, 2012): 791–801. http://dx.doi.org/10.1007/s10708-012-9466-6.

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37

Stearns, Peter N., and Iwona Irwin-Zarecka. "Frames of Remembrance: The Dynamics of Collective Memory." Journal of Interdisciplinary History 27, no. 1 (1996): 102. http://dx.doi.org/10.2307/206481.

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38

Rosenzweig, Roy, and George Lipsitz. "Time Passages: Collective Memory and American Popular Culture." Journal of American History 78, no. 1 (June 1991): 392. http://dx.doi.org/10.2307/2078240.

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Gustafsson, Karl. "Understanding the persistence of history-related issues in Sino–Japanese relations: from memory to forgetting." International Politics 57, no. 6 (January 30, 2020): 1047–62. http://dx.doi.org/10.1057/s41311-020-00219-7.

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AbstractDisputes over collective memory are a common source of bilateral friction in international politics. For example, differences over war memory have negatively impacted Sino–Japanese relations for many decades, despite apologies and other attempts to deal with the problems. Why are history-related issues so persistent? Existing explanations suggest, for example, that efforts to improve relations have been insufficient, or that collective memory is used instrumentally for political expediency. This article contributes to this discussion by shifting the conceptual focus from memory to forgetting. It argues that dominant notions of forgetting as fading away and denial often facilitate an understanding of collective memory in terms of security. It suggests that a conceptualization of forgetting that sees it as inherent to all remembering could ameliorate tension over collective memory by making those involved in international memory politics recognize that not only others forget, but that they themselves also do so as they remember.

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Sheldon, Rose Mary, and Nachman Ben-Yehuda. "The Masada Myth: Collective Memory and Mythmaking in Israel." Journal of Military History 62, no. 2 (April 1998): 448. http://dx.doi.org/10.2307/120774.

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Chhabra, Meenakshi. "Memory Practices in History Education about the 1947 British India Partition." Journal of Educational Media, Memory, and Society 7, no. 2 (September 1, 2015): 10–28. http://dx.doi.org/10.3167/jemms.2015.070202.

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This article is an epistemological reflection on memory practices in the construction, deconstruction, and reconstruction of collective memories of a historical event involving collective violence and conflict in formal and informal spaces of education. It focuses on the 1947 British India Partition of Punjab. The article engages with multiple memory practices of Partition carried out through personal narrative, interactions between Indian and Pakistani secondary school pupils, history textbook contents, and their enactment in the classroom by teachers. It sheds light on the complex dynamic between collective memory and history education about events of violent conflict, and explores opportunities for and challenges to intercepting hegemonic remembering of a violent past.

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Lloyd, Jennifer M. "Collective Memory, Commemoration, Memory, and History: Or William O'Bryan, the Bible Christians, and Me." Biography 25, no. 1 (2002): 46–57. http://dx.doi.org/10.1353/bio.2002.0008.

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Kočan, Faris. "Collective Memory and an Interpretative Approach." Politička misao 56, no. 3-4 (March 11, 2020): 200–217. http://dx.doi.org/10.20901/pm.56.3-4.09.

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Contrary to the common understanding that collective memory functions as a driver for fostering domestic peace, stability, a common national identity, and serves as a cornerstone for the realisation of specific national goals, our aim is to show how collective memory is understood as a constitutive element of foreign policy narratives and how memory can influence foreign policy choices (Anderson, 1983; Gillis, 199 4; Hobsbawm and Ranger, 1983; Bodnar, 1992; Schudson, 1993; Dian, 2017). Building on the work of Müller (2002), Bell (2010), Langenbacher and Shain (2010), Resende and Budryte (2014), Dian (2017) and Bachleitner (2018), we will argue that Serbia’s foreign policy choice in 2013 to sign the agreement with Kosovo is best understood with the help of an interpretative approach to foreign policy, as this issue de facto reflected the continuation of the role of sacrifice within Serbian collective memory. A narrative of victimisation was used to efficiently bridge the ‘guilt’ and tie it to the notion of great powers’ intervention. This article also examines the paradox of Serbia’s endeavours to hold on to Kosovo by looking into how the struggle over the nation’s past provides the fundamental ideational background for contemporary foreign policy choices.

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Allison, Shona. "Residual history: memory and activism in modern Poland." Nationalities Papers 43, no. 6 (November 2015): 906–26. http://dx.doi.org/10.1080/00905992.2015.1053388.

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This article examines the divide between national and local collective memory in Poland and investigates the role of “memory activists” in mediating and exploiting this divide. It narrows its focus to the ethnic cleansing of Poles by the Ukrainian Insurgent Army (UPA) from 1943 to 1944 and the forced relocation of Ukrainians in Poland, Operation Vistula, in 1947. It surveys local and national newspapers to understand competing interpretations and analyzes what incidents (e.g. protests, disputes, commemorations, reenactments, etc.) related to these events take place in local communities. It highlights the many actors, “memory activists,” and associations involved in pushing specific, often ahistorical, interpretations of these events – motivated by political gain, careerism, or personal conviction. It uses the theoretical works of Maurice Halbwachs and Karl Mannheim to effectively distinguish between local and national phenomenon and to elucidate the various nuances of collective memory.

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Chun, Ja Hyun. "Effect of post-war collective memory on reconciliation between nations: The cases of France-Algeria, US.―Vietnam." Journal of international area studies 17, no. 2 (July 31, 2013): 49. http://dx.doi.org/10.18327/jias.2013.07.17.2.49.

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D’yakov, Aleksandr V. "Ghosts of Derrida: Between the Discourse of Memory and the History of Philosophy." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences 22, no. 5 (November 20, 2022): 78–85. http://dx.doi.org/10.37482/2687-1505-v208.

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The paper turns to a well-known philosophical experiment of J. Derrida, who introduced hauntology, an imaginary science of ghosts orientated towards the texts of K. Marx. Based on Derrida’s productive idea , the author of this article suggests considering the figure of the ghost as being essential for the practice of memory and as constituting self-attitude of collective consciousness. The paper demonstrates the practical aspects of Derrida’s thesis about the need to address the ghost, which is a figure necessary for the formation of collective memory. The ghost is viewed as an actor constituting the space and the internal structure of collective memory, at the same time being an initiator of and a catalyst for the development of relations introjected by collective consciousness. Oftentimes, the most significant are those ghosts that have no real referent in the historical past and constitute collective memories by themselves. Thus, the ghosts inhabiting the collective memory of humankind are always constructs of human consciousness, entities from the register of the imaginary. The author demonstrates how the mechanisms of fixing ghosts as points of crystallization of collective memory can be described in terms of political economy as paradoxical objects irreducible to universal equivalence, but supporting it. Taking Derrida’s discourse about ghosts as a starting point, the author shows in what directions the sociological, political, aesthetic and philosophical aspects of this topic can be further developed. Moreover, according to the author, philosophy should retain in this process the function of integral discourse, which allows us to stay away from pure essayism and always remember our own goals and objectives.

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Enke, Finn. "Collective Memory and the Transfeminist 1970s." TSQ: Transgender Studies Quarterly 5, no. 1 (February 1, 2018): 9–29. http://dx.doi.org/10.1215/23289252-4291502.

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Abstract As we witness a resurgence of white supremacy and fascism and the emergence of new, transformative justice movements, this article encourages a more mixed-up understanding of 1970s feminisms. Many historians have offered nuanced ways of narrating trans and feminist pasts that compel us to consider processes of exclusion past and present. Yet it seems that historians had barely begun to scratch the surface of 1970s feminist history before an ever-evolving set of binary characterizations started to eclipse feminisms' multivocal and multivalent complexities. How did “1970s feminism” enter collective memory as an exclusionary thing distinct from the experiences, labor, and critiques by feminists of color and trans and queer people of the same era? And why, when existing nuanced narratives might invite us to deeper analysis, are stories of exclusion and abjection so magnetic? More to the point, how might we highlight the mixings in the past and envision a less polarized present?

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Guenther, Katja. "A Movement Without Memory: Feminism and Collective Memory in Post-Socialist Germany." Mobilization: An International Quarterly 17, no. 2 (June 1, 2012): 157–74. http://dx.doi.org/10.17813/maiq.17.2.p8334vt163677676.

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The creation and maintenance of strategically useful collective memories can be important achievements for social movements, yet not all movements will attempt or succeed in these endeavors. This article examines how the shared history of the German Democratic Republic's (GDR) gender egalitarianism project was forgotten in the unified Germany. Feminist activists faced many conditions that appeared conducive to propagating a collective memory of the GDR's policies of gender egalitarianism. Ultimately, however, several factors militated against it: a politically and culturally hostile climate, perceived threats to the movement, the specific relationships between memories, and the timing of openings for memory work. For these reasons, a positive public collective memory of gender relations in the GDR did not develop in post-unification Germany.

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Bruyneel, Kevin. "Creolizing Collective Memory: Refusing the Settler Memory of the Reconstruction Era." Journal of French and Francophone Philosophy 25, no. 2 (December 7, 2017): 36–44. http://dx.doi.org/10.5195/jffp.2017.822.

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The collective memory of the Reconstruction era in US history is a good example of Jane Anna Gordon's notion of 'creolization' at work. I argue that this is an era that could do with even further creolizing by refusing the influence of settler memory. Settler memory refers to the capacity both to know and disavow the history and contemporary implications of genocidal violence toward Indigenous people and the accompanying land dispossession that serve as the fundamental bases for creating settler colonial nations-states. One of the most important works on the Reconstruction Era is W.E.B. Du Bois’ canonical text, Black Reconstruction in America: 1860–1880, published in 1935. I examine both the creolizing elements of DuBois' argument and also suggest how attention to settler memory can further creolize our grasp of this period through a re-reading of his text and putting it into the context of other developments occuring during the years he examines.

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Beyen, Marnix. "A parricidal memory: Flanders’ memorial universe as product and producer of Belgian history." Memory Studies 5, no. 1 (November 4, 2011): 32–44. http://dx.doi.org/10.1177/1750698011424029.

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This article examines how the Belgian patriotic collective memory in Flanders during the 20th century was supplanted by a Flemish Nationalist counter memory. The article starts with a semiotic analysis of some concrete commemorative practices and discourses surrounding the brothers Van Raemdonck, two Flemish soldiers who died during the First World War and were venerated as Flemish heroes. Next, these cases are situated in some larger themes and tendencies dominating the intellectual construction of Flemish National collective memory during the 19th and 20th centuries. Finally, the success of these themes is related to the broader cultural, social and political context of Belgium. Through this widening perspective, the article shows not only that Flemish National collective memory was construed from within Belgian patriotic memory, but also that it profited from the weaknesses in the construction of the Belgian State to become the dominant ‘memorial universe’.

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