Статті в журналах: "Collective amnesia"

1

Gallagher, James J. "According to Jim: Collective Amnesia." Roeper Review 35, no. 3 (July 2013): 154. http://dx.doi.org/10.1080/02783193.2013.794893.

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2

Groom, A. J. R. "Europe: A case of collective amnesia." Australian Outlook 43, no. 1 (April 1989): 1–15. http://dx.doi.org/10.1080/10357718908444983.

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3

Terlouw, Thomas JA. "How Can We Treat Collective Amnesia?" Physiotherapy 86, no. 5 (May 2000): 257–61. http://dx.doi.org/10.1016/s0031-9406(05)60911-x.

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4

Templeman, David, and Jane Shelling. "Addiction libraries in Australia: collective amnesia threat." Addiction 108, no. 2 (January 17, 2013): 436. http://dx.doi.org/10.1111/add.12029.

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5

Ahmad, Farhan. "Affiliations, Aversions and Assertions: Memory, Identity and Amnesia in Elif Shafak’s The Bastard of Istanbul." Theory and Practice in Language Studies 14, no. 2 (February 1, 2024): 606–13. http://dx.doi.org/10.17507/tpls.1402.34.

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The present study aims to investigate the nexus between memory, identity, and amnesia in Elif Shafak’s The Bastard of Istanbul. The proposed study will examine how collective amnesia inflicted by the state, aids in the erosion of historical memory of violence and inhumanity among its denizens. Memory of the past shapes a person’s life in a plethora of ways. It is a source of personal as well as collective identity. Memory travels across generations and links one’s past and future. It is created, destroyed, and recreated. The loss of memory or amnesia performs a crucial role in what one remembers, how one thinks of their self, and how one acts. The study contextualizes memory as an important source of one’s personal as well the collective identity. The loss of memory or amnesia performs a crucial role in what one remembers, how one thinks of their self, and how one acts. The study concludes that not everything can be remembered and not everything can be forgotten. After all, a little remembering and a little forgetting never hurt.

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6

Bao, Ying. "Cinematic Amnesia as Remembering: Coming Home (2014) and Red Amnesia (2014)." Arts 7, no. 4 (November 21, 2018): 83. http://dx.doi.org/10.3390/arts7040083.

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This article examines the trope of amnesia—the crisis of memory—in two recent Chinese-language films dealing with traumatic memories of the Cultural Revolution and its aftermath: Zhang Yimou’s Coming Home (Guilai, 2014) and Wang Xiaoshuai’s Red Amnesia (Chuangru zhe, 2014). Cinematic representation of real and symbolic amnesia, I argue, can be an affective way to overcome historical amnesia, both institutionalized by the Party-state and privatized by individuals. By exploring the dynamics between forgetting and remembering at both collective and individual levels, we can reach a deeper understanding of the profound impact of the Cultural Revolution and its present-day repercussions.

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7

Markus, Thomas A. "Does the building industry suffer from collective amnesia?" Building Research & Information 29, no. 6 (November 2001): 473–76. http://dx.doi.org/10.1080/09613210110072647.

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8

Soyinka-Airewele, Peyi. "Collective Memory and Selective Amnesia in a Transmutational Paradox." Issue 27, no. 1 (1999): 44–49. http://dx.doi.org/10.1017/s0047160700503126.

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Akin to myth, only tangentially related to the empirical truth, collective memory plays a key role in the symbolic discourse of politics, in the legitimation of political structures and action and in the justification of collective behavior.This article is a tentative incursion into the making and workings of collective memory in the recent Nigerian elections. The crisis of memory—construction, distortion, exploitation, and suppression—is evident in the Nigerian “transmutation” process—the perpetuation in power, through civilianization, of a military regime. The term “transmutation” is used here to convey the sense of a political mutation, a process of uncertain nature or progeny, certainly a transition, but one emanating from an unlikely parentage, a brutal and militarized past.

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9

Soyinka-Airewele, Peyi. "Collective Memory and Selective Amnesia in a Transmutational Paradox." Issue: A Journal of Opinion 27, no. 1 (1999): 44. http://dx.doi.org/10.2307/1167005.

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10

Robinson, Jean. "The cot death scandal: A case of collective amnesia." British Journal of Midwifery 9, no. 4 (April 2001): 208. http://dx.doi.org/10.12968/bjom.2001.9.4.8897.

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11

Vinitzky-Seroussi, Vered, and Mathias Jalfim Maraschin. "Between remembrance and knowledge: The Spanish Flu, COVID-19, and the two poles of collective memory." Memory Studies 14, no. 6 (December 2021): 1475–88. http://dx.doi.org/10.1177/17506980211054357.

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While the literature suggests that the Spanish Flu—despite the devastation it caused—suffers from social amnesia, this article begs to differ. Building on the multiplicity of manners in which the past maintains itself in the present and specifically focusing on Erll’s distinction between remembrance and knowledge as two poles of collective memory, we shed light on the collective memory of the Spanish Flu in its entirety. First, our analysis recognizes COVID-19 as a catalyst of the remembrance of the Spanish Flu. Second, it suggests that the perceived social amnesia attached to the Spanish Flu stems from overlooking the mark it left on the sphere of knowledge. The article addresses the need to recognize the uniqueness and importance of the knowledge pole in assessing collective memory, and exposes the dynamics and potential relationships shared by the poles.

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12

Joseph, Jince, and N. Gayathri. "Tracing Hijra Ethnicity in Indian Transgender Autobiographies: Revisiting the Erased Hijra Legacy through Trans Self-memory." World Journal of English Language 14, no. 1 (December 11, 2023): 440. http://dx.doi.org/10.5430/wjel.v14n1p440.

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Transgender people in India are categorized under various regional and culturally bound terms. Hijras is one such transgender category indigenous to the religious and cultural history of the land. They are considered ethnic clans because of their self-identification with Hijra legacy. This article critically explicates Indian transgender autobiographies as narrative accounts of the collective experiences of transgender communities, transgressing the borders of self-memory to collective memory and consciousness. Transgenders experiencing trauma from victimization are bereft of agency and autonomy to assert their epistemic value in the discursive process. Heteronormative narrative discourses subvert transgender subjectivity, perpetuating normative modalities that result in epistemic amnesia regarding transgender concerns. Individual transgender autobiographical narratives become the assertion of epistemic agency rooted in trans subjectivity, representing the collective legacy of the hijra clan. Hijra autobiographies are the panacea for the collective amnesia of normative society that obliterates the hijra cultural legacy. The authorial narrative diegesis evidences the replication of customs and rituals of the hijra heritage in modern milieu.

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13

MITCHELL, ANDREA L., SHEILA LACROIX, BARBARA S. WEINER, CLARE IMHOLTZ, and CHRISTINE GOODAIR. "Collective amnesia: reversing the global epidemic of addiction library closures." Addiction 107, no. 8 (June 12, 2012): 1367–68. http://dx.doi.org/10.1111/j.1360-0443.2012.03813.x.

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14

Ortiz, Will P. "Fictionalized History in the Philippines: Five Narratives of Collective Amnesia." Children's Literature in Education 39, no. 4 (September 16, 2008): 269–80. http://dx.doi.org/10.1007/s10583-008-9071-y.

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15

Loshitzky, Yosefa. "Inverting Images of the 40s: The Berlin Wall and Collective Amnesia." Journal of Communication 45, no. 2 (June 1, 1995): 93–107. http://dx.doi.org/10.1111/j.1460-2466.1995.tb00730.x.

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16

Lloyd, Annemaree. "Guarding Against Collective Amnesia? Making Significance Problematic: An Exploration of Issues." Library Trends 56, no. 1 (2007): 53–65. http://dx.doi.org/10.1353/lib.2007.0052.

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17

Chandler, David. "Cambodia Deals with its Past: Collective Memory, Demonisation and Induced Amnesia." Totalitarian Movements and Political Religions 9, no. 2-3 (June 2008): 355–69. http://dx.doi.org/10.1080/14690760802094933.

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18

Campbell, Nancy D. "Remembering ‘Collective amnesia: reversing the global epidemic of addiction library closures’." Addiction 108, no. 2 (January 17, 2013): 434. http://dx.doi.org/10.1111/add.12020.

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19

Smith, B. J., P. A. Warke, and W. B. Whalley. "Landscape development, collective amnesia and the need for integration in geomorphological research." Area 34, no. 4 (December 2002): 409–18. http://dx.doi.org/10.1111/1475-4762.00098.

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20

Saad, Gad. "The collective amnesia of marketing scholars regarding consumers' biological and evolutionary roots." Marketing Theory 8, no. 4 (December 2008): 425–48. http://dx.doi.org/10.1177/1470593108096544.

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21

Kryvda, N. Y., and S. V. Storozhuk. "The impact of the media on collective memory." Humanitarian studios: pedagogics, psychology, philosophy 1, no. 100 (April 30, 2020): 90–100. http://dx.doi.org/10.31548/hspedagog2020.01.090.

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The article shows that the modern development of information and communication technologies, has opened wide opportunities for self-realization of the person and liberalization of social life, and therefore it is often considered as a completely positive phenomenon, with its development contributing to the growth of the human well-being level. These seemingly positive developments are accompanied by a number of threatening trends, where the organized amnesia is at the forefront. It manifests itself in blurring the line between remembering and forgetting due to media pressure. They are oriented toward creating collective ideas related to the processes of production and consumption. Large flows of tightly controlled and insignificant information for the development of society, forces out the socially significant collective memories into "waste" against the backdrop of programmed life. However, it is this that leads to the fact that a person is forced to live in unchanged and commonplace today, which, as shown in the work, significantly complicates individual and collective identification, condemning a person to loneliness even in society.

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22

Brand, Diane. "Collective amnesia and individual memory: the dissolving colonial city in the 19th century." URBAN DESIGN International 11, no. 2 (June 2006): 99–116. http://dx.doi.org/10.1057/palgrave.udi.9000167.

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23

Hariyanto, Ishak, and Agus Dedi Putrawan. "DAKWAH KENABIAN DAN KONSTRUKSI MASYARAKAT KHAYALAN." TASAMUH 16, no. 1 (December 1, 2018): 1–24. http://dx.doi.org/10.20414/tasamuh.v16i1.540.

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The Prophet's missionary journey as an arena for building a humanitarian system that is mutually acceptable and recognizes the values of human equality in the social system is still a deviation, even though life must embrace one another, accept unconditionally and respect human values. Acceptance of fellow humans seems to have become a deviation and even becomes collective amnesia in social life. This collective amnesia is present in human life without realizing that we live in it so that acceptance in the name of the man as a form of hablumminannas is like the construction of a mere imaginary society. The construction of imaginary societies has occurred in Medina as a social institution on the journey of prophetic preaching. Such things occur as a process of living systems; a process of establishing his identity as a social system in building the ideal society that has ever existed on this earth. The Madinah community is a society based on a collective agreement stated in a charter, commonly known as the charter of Medina. Relations between groups are built based on the breath of acceptance among others, because of the awareness of the similarity of the nature and dignity of human beings. Why Medina is referred to as a normal social system identity, not because of the intersubjectivity; acceptability of humans and humans built from all components of the social system is always in communication and mutual action.

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24

Mazrui, Ali A. "Cultural Amnesia, Cultural Nostalgia and False Memory: Africa’s Identity Crisis Revisited." African and Asian Studies 12, no. 1-2 (2013): 13–29. http://dx.doi.org/10.1163/15692108-12341249.

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Abstract The point of departure of this article is Ernest Renan’s observation that the secret of nation-building is to get one’s history wrong. We critically analyze – in the broader and historical context of the encounters between Africans and Europeans – the role of collective memory in its four functions of preservation, selection, elimination and invention. We focus on the first function to examine in depth how positive preservation of memory can become a form of nostalgia and how negative selection by memory can lead to elimination and amnesia. We argue that both nostalgia and amnesia can be forms of “getting one’s history wrong” in order to get one’s national identity right. We also attempt to show how historical invention can be consolidated into a false memory – placing something in the past which was never there before.

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25

Simpson, Julian M., Aneez Esmail, Virinder S. Kalra, and Stephanie J. Snow. "Writing migrants back into NHS history: addressing a ‘collective amnesia’ and its policy implications." Journal of the Royal Society of Medicine 103, no. 10 (September 9, 2010): 392–96. http://dx.doi.org/10.1258/jrsm.2010.100222.

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26

Matoba, Kazuma. "Cosmopolitan Society and its Enemies." Cosmopolitan Civil Societies: An Interdisciplinary Journal 15, no. 3 (March 28, 2024): 1–19. http://dx.doi.org/10.5130/ccs.v15.i3.7901.

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Since the end of the Cold War, the world has not abandoned ‘the dream of cosmopolitan peace’ (Alexander 2005). The adjective ‘cosmopolitan’ refers to the political and philosophical concept that all human beings are members of a single community. In the 21st century, however, the world faces a stark reality that is far from this vision, one which is consumed by an epidemic of social inequality and global injustice. The refugee crisis, climate injustice, racism, nationalism, terrorism, and other challenges are rooted in serious, untreated historical traumata which ultimately can lead to a collective form of amnesia related to these respective histories. I argue that to build a resilient, cosmopolitan society requires giving voice and expression to the narratives of victims of perpetration. And, equally important is to disclose the hidden intention in the historical narratives voiced by perpetrators. Through the exploration of these narratives, I argue, citizens will begin to wake up from their historical amnesia.

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27

Chen, Chien-Yuan. "Transcending Whose Past? A critical view of the politics of forgetting in contemporary Taiwan." Suomen Antropologi: Journal of the Finnish Anthropological Society 35, no. 2 (March 3, 2023): 28–38. http://dx.doi.org/10.30676/jfas.127465.

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The repeated renaming of the Chiang Kai-shek Memorial Hall and ensuing debates (2007–2009), reveal the multiple presences of collective memory andthe ongoing ideological struggles between the Kuomintang and the Democratic Progressive Party in contemporary Taiwan. This paper examines the dynamicand intertwined relationships between collective memories and competing histories which are exposed by the renaming and its aftermath. An emphasis on forgetting as well as ‘transcending the past(s)’ (chaoyue guochu) have become common strategies that function to incorporate the two contradictory versionsof national history in contemporary Taiwan—implying not only amnesia about the other side’s past but also the suppression of diverse voices. Moreover, bothparties compete to narrate a ‘national history’ from victimized perspectives, resulting in the adoption of different periods of Taiwan’s past to support theirpolitical assertions. Keywords: Chiang Kai-shek Memorial Hall, collective memory, national history

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28

REILLY, JAMES. "Remember History, Not Hatred: Collective Remembrance of China's War of Resistance to Japan." Modern Asian Studies 45, no. 2 (March 2011): 463–90. http://dx.doi.org/10.1017/s0026749x11000151.

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AbstractChinese leaders have repeatedly insisted upon the contemporary relevance of the ‘War of Resistance to Japan’ (1937–1945). However, the content of the official history of the war and the lessons drawn from it have changed dramatically from 1949 through 2010. This paper begins by reviewing theories of collective remembrance and then covers four historical periods: China's ‘benevolent amnesia’ on Japan's wartime atrocities before 1982; China's patriotic education campaign from the mid-1980s; the rise of history activism in China in the late 1990s; and the post-2005 reversal in official rhetoric on Japan and the wartime past. It concludes that, while the party-state retains an impressive capacity to shape the narratives of critical periods of modern Chinese history, Chinese leaders are likely to find themselves increasingly constrained by domestic forces and by external events beyond their control.

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29

Boman, Björn. "Cultural amnesia or continuity? Expressions of han in K-pop." East Asian Journal of Popular Culture 6, no. 1 (April 1, 2020): 111–23. http://dx.doi.org/10.1386/eapc_00018_7.

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K-pop content is generally associated with romantic love, immaturity, synchronized dance choreographies, attractive performers and globally fashionable pop music. However, over the last years more variability in regard to lyrics and music, partly linked to increased artistic agency among some entertainment companies, has been manifested. In this article, I have analysed how the cultural concept of han (associated with grief or resentment among Korean people) is expressed among groups and artists like BTS, (G)I-dle and Luna/Jambinai. The findings indicate that han in such discourses, while sometimes implicit rather than explicit, expresses lost love, the transgenerational understanding of Korean grief, or an appeal to the collective feeling of vulnerability among global audiences.

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30

Gasso, Kadambri. "The labyrinth of marginality: a critique of theorising literary representation of marginality in indian english literature." Brazilian Journal of Development 10, no. 7 (July 15, 2024): e71209. http://dx.doi.org/10.34117/bjdv10n7-024.

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In his work After Amnesia, G.N. Devy rightly points out a gap, a void created by our collective “cultural amnesia” in literary theory and criticism. Foregrounding this insight, the research on “Marginal Literature” has crucial ontological and epistemological questions ahead of itself. The question: “What is Marginal Literature?” becomes more pertinent and complex when assessed in the context of the plurality of Indian society and culture. The exercise of creating a structured and organised theoretical point of view that is comprehensive enough to address and acknowledge the diverse and multifaceted marginal experience as expressed by contemporary writers is a challenge for all scholars working to define, hypothesise, analyse the phenomenon of marginality in the form of a question, a vista, an enigma or a mere tributary in the canon of Indian Literature written and translated in English. As a doctoral candidate working in this area, in this paper, I intend to discuss the various theorists, thinkers, and perspectives that have informed and the lacunas that have restrained the discussion of marginality in my thesis.

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31

Bohovyk, Oksana, and Andrii Bezrukov. "Collective Amnesia in Ian McEwan's Lessons: A (New) World Order, Historical Memory and Phantom Pains of Greatness." Ostrava Journal of English Philology 16, no. 1 (August 2024): 35–50. http://dx.doi.org/10.15452/ojoep.2024.16.0003.

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Collective memory is actualised when a social group or a nation endeavours to reconstruct significant historical events giving them a certain interpretation. Historical exploration of the sources of a new world order and its fragility involves imperialist narratives being the causes of some geopolitical conflicts. All the great empires inevitably lose their power and status, but some former empires still feel the phantom pains of their former greatness, which may have unforeseen historical consequences. Ian McEwan’s latest novel, Lessons (2022), covers a long period of time to deliver a powerful meditation on history and humanity through one man’s life across generations and historical (un)doings. The article focuses on the literary representation of some historical contexts and attempts at resisting collective amnesia, in order to illustrate how a blatant disregard for the painful lessons of history invites the occurrence of new cruelties of imperialist ideology.

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32

Parrott, Roxanne. ""Collective Amnesia:" The Absence of Religious Faith and Spirituality in Health Communication Research and Practice." Health Communication 16, no. 1 (January 2004): 1–5. http://dx.doi.org/10.1207/s15327027hc1601_1.

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33

HARYANTO, ISHAK. "DAKWAH KENABIAN DAN KONSTRUKSI MASYARAKAT KHAYALAN." Mudabbir: Jurnal Manajemen Dakwah 2, no. 2 (December 23, 2021): 183–203. http://dx.doi.org/10.20414/mudabbir.v2i2.4033.

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Abstract The journey of the Prophet's da'wah as an arena to build a humanitarian system that is mutually acceptable and recognizes the values ??of human equality in the social system is still a deviation, even though life must embrace each other, accept unconditionally and respect human values. Acceptance between human beings seems to have become a deviation and even become a collective amnesia in social life. This collective amnesia is present in human life without realizing that we live in it so that acceptance for humans as a form of hablumminannas is like the construction of an imaginary society. The construction of an imaginary society had occurred in Medina as a social institution in the journey of prophetic da'wah. This happens as a living system process; a process of building its identity as a social system in building the ideal society that ever existed on this earth. The Medina community is a society based on a collective agreement that is contained in a charter, commonly known as the Medina charter, written above the interests of all groups, so that it can become a radical turning point for civilization to completely overhaul the values, symbols, and structures of society that have become acute. The Medina community is a society that results from a completely new social order so that it becomes a normal community identity. Be a role model when compared to neighboring areas at that time. Relationships between groups are built based on the breath of acceptance between others, because of the awareness of the similarity of nature and dignity as human beings. Why Medina is called the identity of a normal social system, none other than because of intersubjectivity; Human acceptance that is built from all components of the social system is always in communication and mutual acceptance.

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34

Orzóy, Ágnes. "‘So Terribly Opaque’: Salvaging Memory in Three Hungarian Books about World War II." Comparative Critical Studies 14, no. 2-3 (October 2017): 289–306. http://dx.doi.org/10.3366/ccs.2017.0240.

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The three books discussed in this essay – Imre Kertész's Fatelessness, Teréz Rudnóy's Women Getting Free, and the wartime diary of Fanni Gyarmati, wife of Miklós Radnóti – all had to be salvaged from oblivion: they were suppressed, forgotten, or discovered a long time after they had been written. In this essay I will argue that, besides other factors, the reason for their mixed reception is partly related to the fact that they salvage memories that are hard to incorporate into cultural memory, ritualized by historiography and politics. I will also focus on how reading literary texts and diaries with a view to how they represent cultural memory may serve as an antidote to collective amnesia, by salvaging and bringing into play a variety of personal experiences – individual and collective – and fostering multidirectional memory.

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35

Derricotte-Murphy, Jean. "Rituals of Restorative Resistance: Healing Cultural Trauma and Cultural Amnesia through Cultural Anamnesis and Collective Memory." Black Women and Religious Cultures 2, no. 1 (June 2021): 18–37. http://dx.doi.org/10.53407//bwrc2.1.2021.100.07.

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Using a womanist auto-ethnographic approach, this essay presents an anamnestic remedy for healing cultural trauma and cultural amnesia within the African American community. The essay narrates the creation then infusion of rituals of restorative resistance into the liturgy of a traditional, urban black Baptist Church as a means of resistance, resilience, and restoration. By commemorating the sacrifices of Jesus and enslaved African ancestors in eucharist rituals that are enhanced with sacred songs, readings, and symbols, the liturgy expands the meaning of “Do This in Remembrance of Me” (1 Corinthians 11:24) to “Re-Member Me.” Drawing especially on work of Engelbert Mveng, Delores S. Williams, Barbara A. Holmes, Linda E. Thomas, and JoAnne Marie Terrell, and combining theology and anthropology, the essay describes a hermeneutic of healing within the community. It argues (1) that participation in enactment of rituals of restorative resistance decolonizes minds and deconstructs negative Western characterizations of black and brown bodies and (2) that ritualistic inversion and transformation of painful histories and traumatic stories into narratives and symbols of endurance and faith can re-invent, re-construct, and re-member individuals and communities into whole and healed entities.

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36

Silver, Ivan L. "Letter in response to Mitchellet al. ‘Collective amnesia: reversing the global epidemic of addiction library closures’." Addiction 108, no. 2 (January 17, 2013): 437. http://dx.doi.org/10.1111/add.12027.

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37

Collective, Loving Coalitions. "magic of feminist bridging." Kvinder, Køn & Forskning, no. 2 (November 22, 2023): 147–61. http://dx.doi.org/10.7146/kkf.v36i2.134731.

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Are feminist coalitions magical enough to survive and endure while questioning and shaking the colonial/racist foundations of Swedish academic knowledge production and the overall Swedish society? Can feminist bridging and collective writing remain a magical process even when grappling with difficult experiences and memories of othering and racialisation? This is a creatively and collectively written article on feminist coalition building, and its importance in thinking, articulating and deconstructing race, racialization and racist structures. More than two years ago, seven interdisciplinary gender studies scholars of mixed ethnic and racial origins, came together to explore our differently situated experiences of disidentifying with Swedish academia and society in a collective we call Loving Coalitions. Against the background of Swedish exceptionalism, historical amnesia of Sweden’s colonial past and present, and the deafening silence on Swedish whiteness and racism, we are sharing our poems, letters, texts and testimonies of racist interactions in Swedish academia and society. While doing so, we discuss how moving away from conventional ways of doing research and experimenting with creative methodological alternatives, such as automatic writing, epistolary formats, poems, fiction, collective memory-work, allow us to acknowledge and embrace our different life backgrounds and academic trajectories as a mode of knowledge production. We hope and believe that our experiences, refl ections and ways to resist racism and Othering in Sweden and Swedish academia through alternative coalition building, based on mutual care and love, can be relevant in a Danish context as well.

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38

Chattarji, Subarno. "Poetry by american women veterans." Alea : Estudos Neolatinos 16, no. 2 (December 2014): 300–316. http://dx.doi.org/10.1590/s1517-106x2014000200004.

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While there is a significant body of literature - fiction, memoirs, poetry - by American male veterans that has been discussed and analyzed, writings by American women who served in Vietnam receive less attention. This essay looks at some poetry by women within contexts of collective political and cultural amnesia. It argues that in recovering women's voices there is often a reiteration of dominant masculine tropes which in turn does not interrogate fundamental structures and justifications of the Vietnam War. However, the poems are indicative of alternative visions, of "things worth living for" in the aftermath of a war that has specific reverberations in the United States of America.

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39

Ngulube, Patrick, Cynthia Kefilwe Modisane, and Nampombe Mnkeni-Saurombe. "Disaster preparedness and the strategic management of public records in South Africa: guarding against collective cultural amnesia." Information Development 27, no. 4 (November 2011): 239–50. http://dx.doi.org/10.1177/0266666911417641.

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Archives collect and manage traces of the memory of nations. All their efforts will come to naught if all those memories are lost due to disasters. As other archivists in the world, South African archivists and records managers as temporary guardians of the national heritage owe it to the future generations that the heritage is preserved. Disaster management should be part and parcel of the strategy to preserve archives for the present and future generations because emergency preparedness has the possibility of reducing the effects of disaster and ensuring business continuity. This article presents the findings of an assessment of disaster management activities in public archives of South Africa. A quantitative approach with a triangulation of data collection methods was used for the study. The findings revealed that disaster management did not feature prominently on their agenda as evidenced by a lack of written disaster management plans and strategies. It was concluded that without disaster plans public archival institutions are unable to preserve the South African heritage and guard against collective cultural amnesia. Among the recommendations is that South African archivists should ensure that the national documentary heritage is preserved through initiating disaster management activities nationwide.

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Walsh, Kevin. "Collective Amnesia and the Mediation of Painful Pasts: the representation of France in the Second World War." International Journal of Heritage Studies 7, no. 1 (January 2001): 83–98. http://dx.doi.org/10.1080/13527250120043366.

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King, Joyce. "Who Dat Say (We) "Too Depraved to Be Saved"?: Re-membering Katrina/ Haiti (and Beyond): Critical Studyin'for Human Freedom." Harvard Educational Review 81, no. 2 (June 1, 2011): 343–71. http://dx.doi.org/10.17763/haer.81.2.hg6440w13qt7m366.

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In this essay, Joyce King attempts to interrupt the calculus of human (un)worthiness and to repair the collective cultural amnesia that are legacies of slavery and that make it easy—hegemonically and dysconsciously—for the public to accept myths and media reports, such as those about the depravity of survivors of Hurricane Katrina in New Orleans and the earthquake in Haiti. King uses examples of Black Studies scholarship within a critical studyin' framework to recover and re-member the historical roots of resistance and revolution and the African cultural heritage that New Orleans and Haiti have in common. Within this framework, teachers, students, and parents can combat ideologically biased knowledge, disparaging discourses of Blackness,and dehumanizing disaster narratives.

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Yamin, Johann, and Alex Mitchell. "Excavating Amnesia: A Media Archaeology of Early Internet Art from Singapore." Southeast of Now: Directions in Contemporary and Modern Art in Asia 7, no. 2 (October 2023): 47–78. http://dx.doi.org/10.56159/sen.2023.a916547.

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Abstract: The notion of ‘newness’ is a tenacious apparition possessing discourses of new media art. Artistic explorations engaged with technology in Singapore tend to be perceived in discontinuous fragments, imbuing such practices with an apparent ahistoricity. This essay seeks to disturb this amnesia beneath which Singapore new media art histories appear to rest. By drawing upon Jussi Parikka’s elucidation of media archaeology, two early instances of internet art by Singaporean artists will be analysed: Ocarina (1994), a digital art object housed within the virtual Lin Hsin Hsin Art Museum, and the internet performance/installation presented at Documenta11, alpha 3.4 (2002), by collective tsunamii.net (artists Charles Lim Yi Yong, Woon Tien Wei, and scientist Melvin Phua). These works, bracketing the period of the mid-1990s to early-2000s, are examined in relation to existing discussions of internet art in art history, as well as discourses of technology inflected by Singapore’s attempts to build and consolidate internet infrastructures through masterplans and initiatives. This essay thus gestures towards the complications and contrivances in thinking about Singapore’s new media art as a discursive entity, which is interwoven with regional historiographies of art and technology, and a project intrinsically related to questions of modernity and contemporaneity.

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Smith, Elayne. "Fast and Slow Thinking in Narrative Recovery: Pluralistic Trauma Processing during Covid-19." European Journal of Life Writing 12 (September 12, 2023): 22–42. http://dx.doi.org/10.21827/ejlw.12.40837.

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How can writing about the collective cultural trauma of the Covid-19 pandemic help in an autobiographical illness narrative about coming to terms with pre-existing Dissociative Identity Disorder? This disorder is characterised by inner plurality, autobiographical amnesia, and difficulties in discerning past from present times. Thinking about how to recall let alone organise such a life story might appear, at first, to be an impossible challenge. Might slow-thinking (coined by Kahneman 2011) through critical reading of comparisons between personal experiences and collective cultural experiences of trauma be a resolution? This lived experience account shares how the pandemic triggered fast-thinking dissociative symptoms but in so doing, gave me the story pieces to start forming a narrative about my earlier childhood trauma. Through slow, comparative readings of this personal experience with classic literary and collective cultural experiences of historical traumas, a co-produced narrative emerges. As a result, instead of the therapeutic creative writing modes that are gaining much traction in third sector mental health programmes and wellbeing forums (such as therapy journals, expressive writing or drama role play, see for instance Sampson 2007), the focus here is on how auto-ethnographic self-therapy can also provide new directions for narrative recovery in pluralistic trauma processing.

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Gagnebin, Jeanne Marie. "Les empêchements de la mémoire." Études Ricoeuriennes / Ricoeur Studies 10, no. 1 (September 16, 2019): 43–57. http://dx.doi.org/10.5195/errs.2019.454.

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This article begins with a presupposition regarding Ricœur’s approach to memory and forgetting in Memory, History, Forgetting. His reflections on “just memory” occur within a French political landscape that suffers from “commemorative bulimia,” as Pierre Nora put it in Les lieux de mémoire (Realms of Memory). The article contrasts the opposition to the import of subjective emotions from a rigorous scientific conception of memory (Nora), with living memory as the transcendental condition of our relationship to the past (Ricœur). This confrontation underscores the ethical dimension of the politics of memory and of the collective practices of forgetting and amnesia. According to Ricœur, Freud’s hypotheses concerning trauma and mourning should serve as the best suited model for a task that aims for a just historical narrative.

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Ward, Angela. "“Collective Amnesia” of Europe v. Engagement with Asia: Forging a Middle Path for Australia in the Age of Regionalism." Cambridge Yearbook of European Legal Studies 3 (2000): 499–524. http://dx.doi.org/10.5235/152888712802859097.

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“A country at odds with its region will be a defensive, anxious society, and one which is likely to be dependent on heavy defence expenditure. It will be a country, too, that will be unable to exploit fully its commercial and other potential”“… the collective amnesia concerning Europe in otherwise well-informed circles in Australia is a debilitating disease. It creates a lethargy where there is opportunity. It is blind to potential difficulties. It squanders a still-important reservoir of good will. Above all, it is a denial of identity. No group can be free until it recognises and comes to terms with its past, whether it likes it or not”.These two quotations, which appeared in articles published only twelve years apart, illustrate the complexity of contemporary challenges facing Australia’s international relations policy makers. It addresses the riddle of how to posit a still dominantly (ethnically and culturally speaking) European society, but one, which is located geographically nearer Asia, within the intricate web of inter-state intercourse which has become a hallmark of the modern world. The dilemma is, of course, far from new, but it has taken on enhanced proportions with the rise of regionalism, and the dissection of the planet into inter-governmental blocks.

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Ward, Angela. "“Collective Amnesia” of Europe v. Engagement with Asia: Forging a Middle Path for Australia in the Age of Regionalism." Cambridge Yearbook of European Legal Studies 3 (2000): 499–524. http://dx.doi.org/10.1017/s1528887000003906.

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“A country at odds with its region will be a defensive, anxious society, and one which is likely to be dependent on heavy defence expenditure. It will be a country, too, that will be unable to exploit fully its commercial and other potential” “… the collective amnesia concerning Europe in otherwise well-informed circles in Australia is a debilitating disease. It creates a lethargy where there is opportunity. It is blind to potential difficulties. It squanders a still-important reservoir of good will. Above all, it is a denial of identity. No group can be free until it recognises and comes to terms with its past, whether it likes it or not”. These two quotations, which appeared in articles published only twelve years apart, illustrate the complexity of contemporary challenges facing Australia’s international relations policy makers. It addresses the riddle of how to posit a still dominantly (ethnically and culturally speaking) European society, but one, which is located geographically nearer Asia, within the intricate web of inter-state intercourse which has become a hallmark of the modern world. The dilemma is, of course, far from new, but it has taken on enhanced proportions with the rise of regionalism, and the dissection of the planet into inter-governmental blocks.

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47

Kyrchanoff, Maksym. "Perception of Communism in Сontemporary Indonesian Politics of Memory: Between “The Return” and “The Oblivion”". Oriental Courier, № 2 (2022): 25. http://dx.doi.org/10.18254/s268684310021597-4.

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The author analyzes historical politics as a form of imagination of communism in the collective memory of Indonesia. The novelty of the study lies in the analysis of the perception of the communism by modern Indonesian participants in the policy of memory of the history of the Communist Party of Indonesia and its marginalization after the events of 1965. The paper analyzes the main forms of imagination and the invention of images of the history of communism in the modern Indonesian memorial culture of memory. The article shows that the memorial practices of Indonesian intellectuals do not provide for an independent perception of communist images in the history of Indonesia. It is assumed that the problems of the history of the Communist Party are assimilated into the contexts of the history of Indonesian nationalism and political Islam. The results of the study suggest that the modern culture of memory has not been able to form new narratives describing the history of communism because this issue has become a victim of politically motivated amnesia, and the ruling elites are not interested in returning to the communist heritage of national historical experience to the mnemonic spaces of collective memory.

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Bauer, Sarah. "FROM LEARNING AND MEMORY PROCESSES TO THE TOPOLOGY OF ONE'S LARGER SOCIAL NETWORK." Cortica 2, no. 1 (March 20, 2023): 149–54. http://dx.doi.org/10.26034/cortica.2023.3769.

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This Cortica journal club attempts to answer two complicated yet very interesting questions in cognitive neuroscience. The first is how we learn and memories and the second is how our learning and memories affect and/or are affected by our community ties? On one hand, learning which is the initial process of encoding starts already in the womb and continues throughout life. Encoding is the first process of the memory faculty and occurs in the medial temporal lobe regions. Therefore, damage to these regions can have negative outcomes such as amnesia. Additionally, various factors including stress, motivation, negative events, and age have an influence on learning and encoding and therefore, also how and if memories are stored and remembered. On the other hand, collective cognition, beliefs, memories, behavior, and neural similarities can be seen as reasons as to why we are like our friends, family members and community. This is since social network topology shapes collective cognition despite the diverse structures. Furthermore, it has also been revealed that a shorter geodesic distance and the influence of a powerful ingroup member plays a key role similar neural pattern.

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Goc, Murat. "Forgetting to Re-member: Politics of Amnesia and the Reconstruction of Memory in Eternal Sunshine of the Spotless Mind, Everything Is Illuminated and Memento." American, British and Canadian Studies 33, no. 1 (December 1, 2019): 135–50. http://dx.doi.org/10.2478/abcsj-2019-0019.

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AbstractThis essay aims to discuss the ideological aspects of memory loss as a reconstruction of personal and collective memory with reference to several Hollywood movies, Eternal Sunshine of the Spotless Mind, Memento and Everything Is Illuminated. The essay explores the construction of memory within a network of power relations and the profound influence that the reproduction of memory has on the embodiment of personal identities. The unreliability of human memory has been a major issue in philosophical debates and works of art from early Greek philosophy to cyberpunk novels. Memory studies draw on a wide range of academic fields varying from neuroscience to political science, with an emphasis on prosthetic memories, identity and body politics, displaced cultural identities, and consumer culture. Often intermingled with collective narratives, memory is an ideological artifact or rather a form of language that can be institutionally manipulated or manufactured. The mass production of personal and collective memories further deprives human beings of control over their personal histories and identity constructions. In this regard, this article elaborates the formation, reinforcement, and reconstruction of memory in contemporary culture with particular references to the inclusion of hegemony, cultural politics, and identity politics in selected movies.

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Volk, Lucia. "WHEN MEMORY REPEATS ITSELF: THE POLITICS OF HERITAGE IN POST CIVIL WAR LEBANON." International Journal of Middle East Studies 40, no. 2 (May 2008): 291–314. http://dx.doi.org/10.1017/s0020743808080550.

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On 4 August 2005 the Lebanese English-language paper the Daily Star reported that Lebanon's ancient inscriptions at Nahr al-Kalb had been accepted into the United Nations Educational, Scientific and Cultural Organization's (UNESCO’s) collection of “worldwide rare documents” through its Memory of the World Programme. UNESCO established the Memory of the World Programme in 1992, after realizing that its World Heritage Programme, which seeks to protect historic landscapes and architectural landmarks, did not safeguard a category of less visible, yet equally important, documents of the past: texts. The Memory of the World Programme made the preservation of “documentary heritage [which] reflects the diversity of languages, peoples and cultures” its goal, hoping that its work would help prevent “collective amnesia.” An eight-member Lebanese national committee made up of cultural and political elites affiliated with Lebanon's Ministry of Culture and Lebanese University, the country's largest public university, submitted a unanimous proposal to UNESCO's International Advisory Committee (IAC) to include Nahr al-Kalb in its collection of “documentary heritage.” The IAC reviewed and accepted the proposal in June 2005, placing the inscriptions along the river of Nahr al-Kalb in the company of 156 other universally memorable texts from around the world.

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