Статті в журналах з теми "Collective mourning"
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1
Hemiri, Driss, and Ms Soraya Sbihi. "Coronavirus "Covid19"or Collective Mourning." International Journal of English Literature and Social Sciences 6, no. 1 (2021): 258–62. http://dx.doi.org/10.22161/ijels.61.31.
2
Jewsiewicki, Bogumil, and Bob W. White. "Introduction." African Studies Review 48, no. 2 (September 2005): 1–9. http://dx.doi.org/10.1353/arw.2005.0066.
Анотація:
In many societies, especially those where individual and collective memory are marked by the trauma that can accompany authoritarian rule, people attempt to come to terms with the past by finding ways of making it relevant to the present. One way to understand this complex relationship with history is through a careful examination of the practice of mourning. Mourning constitutes, above all, a framework from which the deceased's relationship with the living is collectively inventoried, evaluated, and debated so that the social work of memory may graft the experiences of yesterday onto a horizon of expectations. Defining the status of the deceased means making important decisions about how to “move on,” since the moment of mourning is not only a moment for weighing the acts and deeds of the deceased, but also a way of testing more generally the criteria for becoming recognized as an ancestor. As death seems increasingly present in the lives of people in many parts of Africa, emerging forms of social mourning echo the need for new political futures, and mourning shows itself as an important terrain for the social production of meaning. The primary objective of this collection of articles is to look at how the process of mourning mediates between the past and the future, and how the practices and perceptions of mourning are linked to real and imagined divisions in political time. Mourning, in other words, is a way of rethinking time.
3
de Vries, Nadia. "Rebellious Mourning: the collective work of grief." Mortality 24, no. 1 (November 6, 2017): 116. http://dx.doi.org/10.1080/13576275.2017.1399872.
4
Yedidya, Asaf. "From Collective Shiva to a Fast for the Ages: Religious Initiatives to Commemorate and Mourn the Victims of the Holocaust, 1944–1951." Religions 13, no. 3 (March 11, 2022): 242. http://dx.doi.org/10.3390/rel13030242.
Анотація:
Religious Jewish tradition has specific rituals for mourning the loss of a relative. They include receiving visitors during shiva, the recitation of the Kaddish in the first year, and the annual marking of the Yahrzeit. There are also customs for commemorating collective disasters. Foremost among them are the diminution of joy on specific dates, and setting permanent fast days. Towards the end of World War II, when the extent of the destruction became apparent, initiatives began around the world to process the collective mourning and to perpetuate the disaster in religious settings. Many survivors later joined these initiatives, seeking to establish new customs, out of a deep sense that this was an unprecedented calamity. The growing need to combine private and collective mourning stemmed from an awareness of the psychological and cultural power of private mourning customs. Proposals therefore included the observance of a community yahrzeit, a collective Jewish shiva, along with a fast for the ages. This article explores the initiatives undertaken between 1944 and 1951—the time when intensive processing was needed for the survivors and the relatives of those who had perished—discussing their motivations, unique characteristics, successes and failures, and the reasons for them.
5
Martini, Michele. "Mourning for a hacktivist: grieving the death of Aaron Swartz on a digital memorial." Media, Culture & Society 40, no. 2 (July 10, 2017): 228–45. http://dx.doi.org/10.1177/0163443717718254.
Анотація:
This study examines the discursive and semantic patterns underpinning the collective mourning activity on the digital memorial for Aaron Swartz (hacker/software developer/activist). More specifically, it questions if and how online mourning for hacktivists might result in a cultural reconfiguration of cyberspace through the grassroots and collective redefinition of the limits of users’ agency. To this end, all the comments present on Swartz’s digital memorial are collected, coded and, subsequently, analysed to detect their narrative and semantic structures. The results of this linguistic analysis are interpreted through a topological information model. Accordingly, the study discusses (1) the hero-making processes underlying online mourning for hacktivists and (2) the related redefinition of the Internet as the domain of a value-based community of users.
6
Herrera, Luis C., Virginia Torres-Lista, and Markelda Montenegro. "Collective Mourning during the COVID-19 Pandemic: The Importance of Neurosociology." Open Public Health Journal 14, no. 1 (December 31, 2021): 587–91. http://dx.doi.org/10.2174/1874944502114010587.
Анотація:
The COVID-19 pandemic has had diverse effects on society worldwide, forcing social scientists to rethink, understand, and address the complexity of the current situation. One thing is certain: the coronavirus is here to stay, and the pandemic has radically transformed social dynamics and social events, regardless of the type of society or the level of development of the countries. COVID-19 has forced all societies to reflect on their priorities and how to achieve human well-being. This implies designing different strategies to overcome the challenges of social development. One of the critical social challenges of COVID-19 is that society as a whole is going through a process called ‘collective mourning,’ as all citizens have lost someone or something-from lives of loved ones to daily routines and ways of life; society is in deep mourning. We are confident that we will overcome this pandemic, thanks to vaccines, but the social effects of COVID-19 will not be resolved with vaccines. The objective of this article is to raise awareness on the importance of using an emerging sociological perspective (neurosociology) to cope with collective mourning so that the state can prepare to provide integrated responses.
7
Naas, Michael. "History's Remains: Of Memory, Mourning, and the Event." Research in Phenomenology 33, no. 1 (2003): 75–96. http://dx.doi.org/10.1163/15691640360699618.
Анотація:
AbstractJacques Derrida has written much in recent years on the topic of mourning. This essay takes Derrida's insights into mourning in general and collective mourning in particular in order to ask about the relationship between mourning and politics. Taking a lead from a recent work of Derrida's on Jean-François Lyotard, the essay develops its argument through two examples, one from ancient Greece and one from twentiethcentury America: the role mourning plays in the constitution and maintenance of the state in Plato's Laws and the controversy surrounding the consecration of the tomb of the Unknown Soldier of Vietnam in Arlington National Cemetery. This latter example provides the occasion for questioning the possibilities of mourning the unknown or the unidentifiable and for addressing some of the ways in which the United States has mourned or failed to mourn, remembered or failed to remember, in the wake of September 11.
8
Mike, Laura. "Collective Trauma as a Conceptual Framework in the Interpretation of Tragedy." Acta Philologica, no. 58 (2022) (August 19, 2022): 81–91. http://dx.doi.org/10.7311/acta.58.2022.8.
Анотація:
This article looks to argue that the application of a socially informed trauma theory, as elaborated by Jeffrey C. Alexander et al, would yield invaluable insights into the vicissitudes of early modern society, which underwent a profound collective trauma. This collective trauma was performed on the early modern stage, where the especially gory genre of revenge tragedy served as a work-through channel for this fundamental crisis. Replacing the one-sided concept of mourning, the complex framework of collective trauma allows to account for the hegemonic power relations in the process of the creation of different, contesting trauma narratives. Another crucial aspect of the collective trauma-framework which the paper discusses is that while it acknowledges the loss inherent in fundamental social change, it also allows for the merits of Protestantism in the long run. However, it does not necessarily lead to the idea of disenchantment, as the concept of mourning does.
9
Boylan, Amy. "Memory, History and a Mother’s Resistant Mourning in Giuseppe Dessì’s Il disertore." Quaderni d'italianistica 33, no. 2 (February 9, 2013): 133–49. http://dx.doi.org/10.33137/q.i..v33i2.19421.
Анотація:
This essay proposes a re-reading of Giuseppe Dessì’s Il disertore (1961) in the context of collective memory theory and postmodern concerns with mourning and melancholia. Through an examination of the way Dessì represents the interaction between individual memories and official memorialization in the post-WWI period, I argue that Dessì anticipates postmodern perspectives on commemoration. In particular, I look at the protagonist, Mariangela, both as a recuperation of the private and public anti-war activities of many Italian women, and as a melancholic mother whose refusal to obey normative modes of mourning results in a form of resistant mourning. Furthermore, it is precisely through Mariangela’s oppositional gaze that Dessì exposes the inadequacies of her town’s official receptacle of war memories, the monumento ai caduti, in order to interrogate the way collective—but also individual—memory is constructed.
10
Otta, Eliana. "Manifesto: Fertilizing mourning – Global South’s offering to a world in flames." Journal of Greek Media & Culture 8, no. 2 (October 1, 2022): 247–57. http://dx.doi.org/10.1386/jgmc_00060_1.
Анотація:
This manifesto takes the coincidence of Peru’s and Greece’s bicentennials of independence, and their overlap with the COVID-19 pandemic, as a departure point, in order to propose a different understanding of mourning from the Global South. The article is an open invitation to reinforce mourning’s capacity to be a reproductive life force, responding to contemporary experiences of loss in the face of the COVID-19 pandemic and the accelerated processes of extinction, especially in resource extraction zones, like the Amazon. Taking inspiration from ancient Indigenous techniques for soil regeneration, fertilizing mourning is a call to merge traditional knowledge, collective practices and non-anthropocentric world-views that resist individualism and capitalism both in the Global South and in places that defend communal life in the north of the planet. This manifesto proposes that to transform prevalent colonial, modern structures, it is necessary to develop a different relationship with nature, by reconsidering the entanglements between life, death and regeneration.
11
Lee, Kyungsoo. "Disillusionment and Mourning in the FFWPU." Alternative Spirituality and Religion Review 10, no. 2 (2019): 156–70. http://dx.doi.org/10.5840/asrr2019112562.
Анотація:
This paper will apply Peter Homans’s argument on mourning to the new religious movement phenomena of the Family Federation for World Peace and Unification (FFWPU). Homans’s theory focused on the progressive and creative aspects of mourning and extended the discussion from the personal to the social, collective level of mourning. Sifting through the history of the FFWPU, I will show how the emergence, formation, and transformation of this new religious movement (NRM) arose as a creative response to absence, ranging from personal death to the loss of religious values and symbols.
12
Harju, Anu. "Socially shared mourning: construction and consumption of collective memory." New Review of Hypermedia and Multimedia 21, no. 1-2 (December 6, 2014): 123–45. http://dx.doi.org/10.1080/13614568.2014.983562.
13
Terry, Paul. "Death of the Queen – an opportunity for collective mourning." Psychodynamic Practice 28, no. 4 (October 2, 2022): 333–36. http://dx.doi.org/10.1080/14753634.2022.2133834.
14
Martínez Serrano, Leonor María. "POETRY IN PANDEMIC TIMES: MOURNING COLLECTIVE VULNERABILITY IN SUE GOYETTE’S SOLSTICE 2020. AN ARCHIVE." Revista de Estudios Norteamericanos, no. 26 (2022): 93–121. http://dx.doi.org/10.12795/ren.2022.i26.15.
Анотація:
Focusing on Canadian poet Sue Goyette’s collection Solstice 2020. An Archive (2021), this article examines how dealing with the effects of a global pandemic through the medium of poetry can act as a powerful catalyst in raising awareness about collective vulnerability and mourning. During the locked-down days of 2020, Goyette felt it was her responsibility as a poet to find words to convey the sense of shared vulnerability people experienced in the face of a momentous event that confined them to their homes for days on end. Drawing on vulnerability theory, ecophilosopher David Abram’s thinking on the more-than-human world, Stacy Alaimo’s concept of trans - corporeality, as well as on recent theorizations on the COVID-19 pandemic, this article argues that Goyette’s Solstice 2020 is a most interesting sociological document that represents collective vulnerability, testifies to the conundrums posed by the still ongoing pandemic, and makes visible the deep affinities between humankind and the more-than-human world.
15
Rasad, Siti Kurniati, and Achmad Munjid. "POST-9/11 TRAUMATIC PARANOIA AS REFLECTED IN DON DELILLO’S FALLING MAN." Rubikon : Journal of Transnational American Studies 6, no. 2 (November 21, 2020): 72. http://dx.doi.org/10.22146/rubikon.v6i2.61482.
Анотація:
This article investigates how the trauma of 9/11 tragedy affects the lives of the characters in DeLillo’s Falling Man and shows how the trauma of 9/11 portrayed in the novel reflects American collective trauma. This investigation is qualitative research utilizing memory and trauma as the theoretical framework. The discussion in this article reveals that individual experience the trauma of 9/11 tragedy differs from one person to another. While other characters go through their mourning successfully, the main character in the novel becomes a perennial mourner and is ceaselessly haunted by his traumatic memory due to constant avoidance from his trauma. His continuous externalization of his trauma causes him to focus on the external threats and becomes a paranoiac. On a societal level, American society is also perpetually mourning and is haunted by post-traumatic paranoia continuously. American exceptionalism, biased orientalist perspective about the orient, and alleged prolonged quasi war between Islam and the west have framed the collective experience of the trauma in binary opposite narrative of a good versus evil war. The collective trauma perpetuates and many policies are born out of their paranoia.Keywords: 9/11 tragedy; memory; mourning; post-traumatic paranoia; trauma
16
Enari, Dion, and Byron William Rangiwai. "Digital innovation and funeral practices: Māori and Samoan perspectives during the COVID-19 pandemic." AlterNative: An International Journal of Indigenous Peoples 17, no. 2 (May 15, 2021): 346–51. http://dx.doi.org/10.1177/11771801211015568.
Анотація:
The COVID-19 worldwide pandemic has caused the world to stop. It has disrupted traditional funeral processes for Māori and Samoan peoples. Their collective ways of mourning were particularly affected, as social distance restrictions and travel bans meant they were unable to physically gather in large numbers. Despite the disruption caused by COVID-19, digital innovation has meant these groups have been able to remain socially connected, at a physical distance. This cohort has also been able to maintain collective interconnectivity with their family and friends during times of grief. Through the digital space, funerals are still able to be a communal time of mourning, support and comfort. As insider researchers, we present our stories, chants and oratory during times of sorrow, while centring our collective digital resilience.
17
Crooke, Elizabeth. "Memory politics and material culture: Display in the memorial museum." Memory Studies 12, no. 6 (August 30, 2017): 617–29. http://dx.doi.org/10.1177/1750698017727805.
Анотація:
When private grief is brought into the memorial museum, this transfer is a deliberate act that is seeking public acknowledgement and action. By considering the life history of a collection of objects now in the Museum of Free Derry (Northern Ireland), the use of objects in private mourning and as agents in the collective processes of public remembering is demonstrated. The story is one of loss and mourning that is intensified by the political context of the deaths. As cherished possessions, these objects are active in the private processes of grieving and recovery. In the memorial museum, they are agents in an evolving justice campaign, embedded in the political negotiations of the region.
18
Martínez Ruiz, Rosaura. "Ayotzinapa." Critical Times 2, no. 1 (April 1, 2019): 106–32. http://dx.doi.org/10.1215/26410478-7615027.
Анотація:
Abstract This article offers an analysis of some of the reasons why the unveiling of the truth in the Ayotzinapa case, in which forty-three students enrolled in a rural teaching school in Mexico were forcibly taken and then disappeared, must not be postponed. To make a strong case for mourning as a political right, the article first analyzes Hannah Arendt's argument according to which only forgiveness can change a violent course of action, but in order for forgiveness to be offered, the crime to be pardoned must be precisely named. The article then shows how Judith Butler's politics of mourning crosses paths with Arendt's valorization of truth in politics, because both argue for the centrality of reality testing in mourning. In order to add to Butler's account of collective mourning, the article concludes by returning to Freud's psychoanalytic account of the work of mourning, where factual truth proves indispensable to the construction of any history.
19
Richardson, Monte-Angel, and Carly Parmer. "Perceptions of death and memory transmission among residents of Hiroshima and Nagasaki, Japan: A qualitative study." PLOS Global Public Health 3, no. 8 (August 31, 2023): e0002061. http://dx.doi.org/10.1371/journal.pgph.0002061.
Анотація:
The understanding and materialization of grief and loss in a community are contingent upon cultural norms, historical processes, and dominant political narratives. The processes of public mourning create a localized memory of the deceased which contributes to a collective narrative formation around loss. When death is made public, politicized, or collectively grieved, there exists great momentum for enacting policy change through restorative justice practices. This momentum for resistance is amplified when collective grieving takes place following political or mass deaths. The present study aims to develop a holistic understanding of mourning and memorialization practices as they are locally enacted in Hiroshima and Nagasaki, Japan. These two cities were chosen based on their shared history of mass violence and their diverging cultural customs of mourning. Twelve qualitative interviews were conducted with residents of both cities. The purpose of the interviews was to gain insight to how Hiroshima and Nagasaki residents make meaning out of loss and public memorialization. Narrative interviews based on the Miyabayashi Grief Measurement (MG) allowed participants to explain and reflect on the links between their public and individual mourning practices. Themes identified in the interviews include (1) a routine and automatic engagement with grief rituals specific to Japanese culture; (2) connection and gratitude towards ancestors; (3) methods of engaging with memorial sites to transmit personal memories of the deceased; (4) a sense of duty in passing on the first-hand accounts of survivors of the atomic bombing; (5) recalling memories of the deceased when making decisions; and, (6) transmitting memories of loss in a way that is celebratory and joyous. These results ask us to look past simplified depictions of cultural grief and consider the individual elements that may impact a person’s remembrance and memory transmission within societies.
20
Hagjer, Pamidi. "Dimasa Rituals of Death and Mourning in Contemporary Assam." Religions 13, no. 1 (January 17, 2022): 82. http://dx.doi.org/10.3390/rel13010082.
Анотація:
Deaths provide an important setting for Dimasas in Assam to engage in collective ritual performance. These rituals not only allow the people to affirm their identities, but also provide a space to create strategies to adapt to the changing urban landscape. This paper is an attempt to understand the shift in Dimasa death ritual processes in contemporary Assam. The essay has traced how people mobilize resources as a community to ensure the smooth journey of the deceased from this world to the afterlife, within the constraints of an urban environment. A small but critical part of this process is engaging in bodily techniques that recreate the unique cultural practices of meser-moso and collective grieving, called grasimang. By using ethnographic methods, the paper highlights the perseverance of the people as a functioning collective, and the meanings and symbols that are shared to ensure a successful ritual.
21
Giragosian, Sarah. "Slow Violence and the Anti-elegy in Patricia Smith’s Blood Dazzler." Interdisciplinary Literary Studies 24, no. 4 (November 1, 2022): 534–52. http://dx.doi.org/10.5325/intelitestud.24.4.0534.
Анотація:
ABSTRACT “Slow Violence and the Anti-elegy in Patricia Smith’s Blood Dazzler” theorizes the elegiac consciousness of Patricia Smith, whose serial poetry collection Blood Dazzler (2008) addresses the environmental, national, and political catastrophe of Hurricane Katrina, while retooling the elegy’s formal and affective conventions. In the collection, Smith unsettles a normative elegiac structure that seeks to offer relief from grief. Over the years, several critics have expanded and refined the elegy, but there has been little discussion of the role of the African American elegy in times of climate emergency. I argue that Blood Dazzler is both an ecopoetic collection and a distinctly “Black elegy,” in conversation with such predecessors as Langston Hughes, who also called upon the Blues and melancholic mourning, with its Freudian inflections of ambivalence, to chart the ongoing nature of environmental racism. In this vein, Smith reimagines a politics of mourning that problematizes collective solace in a country where racism and climate change compound and exacerbate the impacts of natural disaster.
22
Kanwal, Aroosa. "Post-9/11 Melancholic Identities: Memory, Mourning and National Consciousness." Psychology and Education Journal 58, no. 3 (April 14, 2021): 2237–41. http://dx.doi.org/10.17762/pae.v58i3.4226.
Анотація:
This paper discusses the ways in which Nadeem Aslam’s novels – Maps for Lost Lovers and The Wasted Vigil – highlight the need for a re-conceptualisation of immigrant identity, in post-9/11 world, by linking traumatic experiences of an individual to the collective memory of a community or nation. Taking cue from Sigmund Freud, Judith Butler, Nicolas Abraham and Maria Torok’s concepts of mourning and melancholia, an interface between transnational movement and mourning will be investigated in order to emphasise how private grief becomes a metaphor for public grief. With reference to Aslam’s novels (that are set against the background of post-9/11 rhetoric of war on terrorism), I discuss how an endless process of diasporic nostalgia and mourning interacts with immigrants’ efforts to deal with different ‘others’ in their adopted homelands.
23
de Lame, Danielle. "(Im)possible Belgian Mourning for Rwanda." African Studies Review 48, no. 2 (September 2005): 33–43. http://dx.doi.org/10.1353/arw.2005.0069.
Анотація:
Abstract:Rwanda became a Belgian trusteeship under mandate of the Société des Nations after the first World War. With churches playing a prominent role in the political evolution of Rwanda, the two countries were closely bound together. After the 1959 revolution in Rwanda and independence in 1962, development cooperation with strong NGO input still linked them. While the genocide still has tragic influence on the new Rwanda, Belgium has undergone a political process leading to a federal state. The colonial past refers to a national past. Changes in Rwanda and Belgium question any collective attempt of mourning for a past that is very different for all parties involved.
24
Klass, Dennis. "Rebellious Mourning: The Collective Work of Grief by Milstein, C. (Ed.)." OMEGA - Journal of Death and Dying 78, no. 2 (December 20, 2017): 203–5. http://dx.doi.org/10.1177/0030222817749384.
25
Armananzas, Ros Gregorio. "Tenth Anniversary of the Twin Towers Tragedy: Is it Possible to Prevent the Transmission of Collective Trauma?" FORUM, no. 5 (July 2012): 83–90. http://dx.doi.org/10.3280/foru2012-005009.
Анотація:
This year is the 75th anniversary of the Spanish civil war, which left such an imprint on our collective life. It is also the tenth anniversary of the Twin Towers tragedy in the United States. Perhaps it is possible to learn from our experience in Spain to facilitate collective mourning of the twin tower tragedy in the USA so there is less need to retaliate. We have discovered that collective humiliation has historically set the stage for future wars and violence
26
Berry, Esther. "Hurricane Katrina Hair: Rereading Nineteenth-Century Commemorative Hair Forms and Fragments Through the “Mourning Portraits” of Loren Schwerd." Fashion Studies 2, no. 1 (2019): 1–44. http://dx.doi.org/10.38055/fs020101.
Анотація:
This article examines sculptural portraits by artist Loren Schwerd. Fashioned from hairpieces discovered in the 2005 wreckage of Hurricane Katrina, they are memorials to the African American victims and evacuees of the storm. Their title, Mourning Portrait, recalls nineteenth-century traditions of mourning and commemorative hairwork in which the locks of living and dead loved ones were manipulated into intricate fashions and home décor. They also incorporate African American hairstyling techniques to interpret the flood-ravaged homes of local residents. Thus, on one hand, they take inspiration from Victorian hairwork traditions, which channeled the talismanic power of hair fragments to evoke absent bodies and memory. On the other hand, they expand and politicize the meanings of commemorative hair forms and fragments toward evoking collective histories, memories, and larger social issues, bringing new urgency and immediacy to fashion-related material cultures of mourning. Exploring the interlinked narratives of Schwerd’s “mourning portraits” and Victorian hairwork, this article uses cultural theory, material culture studies, archival research, fashion theory, and African American studies to broaden critical insights into state-sanctioned racial and class-based violence, and modes of resistance that take shape through aesthetic and representational forms.
27
Saade, Bashir. "Ḥasan Naṣrallāh’s ʿĀshūrāʾ Speeches: The Thin Line between Ethics and Identity". Die Welt des Islams 59, № 3-4 (11 вересня 2019): 384–410. http://dx.doi.org/10.1163/15700607-05934p06.
Анотація:
AbstractThe Lebanese political organization Hizbullah has developed its own style of commemorating ʿāshūrāʾ, the Shiʿi period of mourning in remembrance of the Battle of Karbalāʾ. Previous scholarship has analyzed Hizbullah’s ʿāshūrāʾ with prevailing conceptual binaries such as politics/religion, reason/tradition, or reason/emotion. This article challenges such binaries by looking at the series of speeches given by Hizbullah’s secretary general, Ḥasan Naṣrallāh, during the annual ʿāshūrāʾ rituals. Naṣrallāh’s oratory skills, and most importantly the careful structuring of the ten-day mourning event, show clearly that the production of reasoned arguments through speech involves the cultivation of intense emotions and states of consciousness. These are conducive not only to collective action and identity formation but also to ethical practices.
28
Ruiz, Sandra. "Collective Curation across Difference: Performing Live with Race, Gender, and Sexuality." Syllabus is the Thing: Materialities of the Performance Studies Classroom 8, no. 2 (May 25, 2023): 132–41. http://dx.doi.org/10.7202/1099887ar.
Анотація:
This piece charts the creation of a gallery within an ethnic studies unit, a syllabus in conjunction with said space, and a student-artist group exhibition titled Objects Who Hold/Objects Who Let Go. The exhibition asks one to consider how we learn to withhold and let go of the memories that bridge gaps between permanence and ephemerality. Curated in community by the artists themselves, the show drives the audience to embrace this tension of holding on and letting go as one intentionally engages with experimental art that pushes the boundaries of race, gender, and sexuality across expressions of loss and mourning.
29
Andermann, Jens. "Placing Latin American memory: Sites and the politics of mourning." Memory Studies 8, no. 1 (December 22, 2014): 3–8. http://dx.doi.org/10.1177/1750698014552402.
Анотація:
This introduction sketches out some spatial and locational aspects of memory and mourning in postdictatorial Latin America. The special issue aims to shed light on memorial sites’ role in the process of reclaiming individual and collective stories from victims of dictatorial repression. If, as Susana Draper has argued, during Latin America’s “return to democracy,” an “architectonics of transition” inscribed in urban spaces new diagrams of citizenship and exclusion predicated on the timeless present of consumption, memory’s “architectures of affect” commemorating victims of past state terror represent both an interruption and a challenge to neoliberalism’s postdictatorial city. Beyond the limits of the urban, rural landscape and the marking of diasporic locations of exile overseas also speak to the dispersive and uprooting effects of violence. The collection also asks for the frictions emerging between global forms of commemoration and local constellations of historical experience as manifest in particular sites.
30
Simpson, Nikita, Michael Angland, Jaskiran K. Bhogal, Rebecca E. Bowers, Fenella Cannell, Katy Gardner, Anishka Gheewala Lohiya, et al. "‘Good’ and ‘Bad’ deaths during the COVID-19 pandemic: insights from a rapid qualitative study." BMJ Global Health 6, no. 6 (June 2021): e005509. http://dx.doi.org/10.1136/bmjgh-2021-005509.
Анотація:
Dealing with excess death in the context of the COVID-19 pandemic has thrown the question of a ‘good or bad death’ into sharp relief as countries across the globe have grappled with multiple peaks of cases and mortality; and communities mourn those lost. In the UK, these challenges have included the fact that mortality has adversely affected minority communities. Corpse disposal and social distancing guidelines do not allow a process of mourning in which families and communities can be involved in the dying process. This study aimed to examine the main concerns of faith and non-faith communities across the UK in relation to death in the context of the COVID-19 pandemic. The research team used rapid ethnographic methods to examine the adaptations to the dying process prior to hospital admission, during admission, during the disposal and release of the body, during funerals and mourning. The study revealed that communities were experiencing collective loss, were making necessary adaptations to rituals that surrounded death, dying and mourning and would benefit from clear and compassionate communication and consultation with authorities.
31
WILLIAMS, GAVIN. "Orating Verdi: Death and the mediac.1901." Cambridge Opera Journal 23, no. 3 (November 2011): 119–43. http://dx.doi.org/10.1017/s0954586712000079.
Анотація:
AbstractThis article explores Verdi's death as a ‘media event’, tracing the unfolding news from the earliest reports of his imminent demise up to the monumental commemorations held 30 days afterwards. Throughout this time, news media helped to define a period of so-called national mourning. Yet a broader range of media (including the telegraph, tram and railway) played an important role in demarcating the geopolitical scope of this collective grief. As a point of comparison, Verdi's death is considered in relation to the assassination of King Umberto I – a recent incident, of greater magnitude, which had provoked a spell of national mourning only months into the new century. Echoes of Umberto's assassination can be heard in responses to Verdi's death, linking both events to a common historical and political moment. This new context for understanding Verdi's final moments not only seeks to illuminate the manifold interactions between public and persona in Liberal Italy but also raises questions about the construction of auditory experiences in national mourning and the sensory dimension of the nation state's lugubrious politics.
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Hunsinger, Deborah van Deusen. "Trauma-Informed Spiritual Care: Lifelines for a Healing Journey." Theology Today 77, no. 4 (January 2021): 359–71. http://dx.doi.org/10.1177/0040573620961145.
Анотація:
The article describes how primary, secondary, intergenerational and collective trauma are intertwined in our lived experience, especially in times of severe stress, such as the current coronavirus pandemic. An argument is made for personal and collective mourning, and for developing an attitude of curiosity, openness, acceptance, and love toward oneself and others who suffer traumatic stress. The foundational lifeline of trust in God is nurtured by the faith and practice of the church through the witness of Scripture, worship, prayer, song, and mutual caring.
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Kwon, Hyunji. "Remembering Seonjeong Yi Lebrun: Mourning with narratives of care." International Journal of Education Through Art 17, no. 3 (September 1, 2021): 345–60. http://dx.doi.org/10.1386/eta_00072_1.
Анотація:
It is hard to coherently narrate traumatic memories as they are intensely emotional and fragmented. I created this narrative inquiry in the hope of enacting care and performing mourning for the unexpected death of Seonjeong Yi Lebrun (1983‐2017). Seonjeong was a Korean-born art education researcher in Canada whose work exemplified how artistic approaches to narrative evoke empathy and connectivity. Her research spanned arts-based self-study to participatory action research about comfort women (Korean sex slaves for the Imperial Japanese Army during the Second World War). In performing mourning for Seonjeong through examining her research, I endeavour to have my research possibly initiate a new form of arts-based collective care for her, comfort women and those suffering from other forms of trauma.
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Moreras, Jordi, Sol Tarrès, David Moral, Pilar Gil Tébar, and Ariadna Solé. "MUERTE COLECTIVA Y COVID-19: APUNTES PARA EL DEBATE." Revista Andaluza de Antropología, no. 19 (2021): 109–16. http://dx.doi.org/10.12795/raa.2021.19.06.
Анотація:
The effects of the pandemic have plunged Spanish society in a situation of collective death not experienced for decades. In addition to the saturation of medical services, excess mortality also caused a situation of collapse in funeral services. The impossibility of carrying out funeral ceremonies, or the restriction of attendance, has placed an additional emotional burden on families who have had to suspend their mourning. In this article, we will apply Gaëlle Clavandier’s notion of “collective death” to analyse the commemorative actions carried out by public administrations, paying tribute to the victims of the pandemic.
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Moreras, Jordi, Sol Tarrès, David Moral, Pilar Gil Tébar, and Ariadna Solé. "MUERTE COLECTIVA Y COVID-19: APUNTES PARA EL DEBATE." Revista Andaluza de Antropología, no. 19 (2020): 109–16. http://dx.doi.org/10.12795/raa.2020.19.06.
Анотація:
The effects of the pandemic have plunged Spanish society in a situation of collective death not experienced for decades. In addition to the saturation of medical services, excess mortality also caused a situation of collapse in funeral services. The impossibility of carrying out funeral ceremonies, or the restriction of attendance, has placed an additional emotional burden on families who have had to suspend their mourning. In this article, we will apply Gaëlle Clavandier’s notion of “collective death” to analyse the commemorative actions carried out by public administrations, paying tribute to the victims of the pandemic.
36
Haney, C. Allen, Christina Leimer, and Juliann Lowery. "Spontaneous Memorialization: Violent Death and Emerging Mourning Ritual." OMEGA - Journal of Death and Dying 35, no. 2 (January 1, 1997): 159–71. http://dx.doi.org/10.2190/7u8w-540l-qwx9-1vl6.
Анотація:
Violent deaths stand out in stark relief against the contemporary social climate of controlled private death and grieving. Both uncontrolled and public violent deaths call into question some of our most fundamental cultural values and prompt spontaneous rituals to publicly express individual and collective grief. We refer to these new rituals as spontaneous memorialization and to the impromptu shrines that result from this memorialization as spontaneous memorials. In this article, we introduce both concepts, delineate the characteristics of this emerging American mourning ritual and use it to illustrate our contention that death ritual is important in the contemporary United States but that it is changing form in response to the needs of a changing society.
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Siebers, Johan. "Editorial." Empedocles: European Journal for the Philosophy of Communication 14, no. 1 (April 1, 2023): 3–4. http://dx.doi.org/10.1386/ejpc_00049_2.
Анотація:
This issue of the European Journal for Philosophy of Communication (Empedocles), includes articles on spirituality and atheism in Soviet Russia; music, rhythm and sound in suffering and mourning in individual and collective contexts; trust in health communication in deaf contexts and, finally, the role of affect and intuition in social cognition and public communication, focusing on misinformation and public debate.
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Suzuki, Taku. "Diasporic Identity and Mourning: Commemorative Practices among Okinawan Repatriates from Colonial Micronesia." PORTAL Journal of Multidisciplinary International Studies 16, no. 1-2 (November 13, 2019): 29–45. http://dx.doi.org/10.5130/pjmis.v16i1-2.6276.
Анотація:
Could colonial settlers who repatriated from colonies to metropole after the empire’s fall be considered ‘diaspora’? How do these migrants of decolonization maintain their collective memory of the past and solidary identity as a group? This article explores the historical experiences of Okinawan colonial migrants to Japanese mandate Micronesia (which includes the Northern Marianas, Palau, and Chuuk) and these migrants’ forced repatriation to Okinawa after the devastating battles in the Western Pacific in 1944–45. It also ethnographically examines the Okinawan repatriates’ pilgrimages to the islands throughout the post-WWII years to visit their childhood homes and locations of their loved ones’ deaths. These Okinawan repatriates, who had been twice-displaced in their lifetimes and survived the brutal war, continue to visit the islands to reminisce about their childhood and pray for the loved ones who had died on the islands. This article argues that such migrants of decolonization could not only be considered a diasporic group but also a group who retain a strong sense of solidarity and collective memory. Further, this article claims that formal and informal ritualistic practices, such as those ethnographically portrayed in this essay, play a pivotal role in creating and recreating collective memory and identity among the migrants of decolonization as a diaspora.
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Rüsen, Jörn. "Mourning by History – Ideas of a New Element in Historical Thinking." Historiography East and West 1, no. 1 (2003): 13–38. http://dx.doi.org/10.1163/157018603763585230.
Анотація:
Abstract Mourning as a mental procedure has not yet been applied to the cultural processes of making sense of the past, i.e. to historical thinking. Jörn Rüsen's essay argues on a theoretical level that mourning and historical thinking have astonishing similarities. He urges that for historical thinking to cope with the traumatic character of experiences in the recent past it should make use of these similarities and become a procedure of mourning. He develops his argument by treating three examples of mourning loss in three different contexts of an intergenerational relationship, of national identity and of mankind as a subject matter of historical thinking. Mourning is the most basic procedure of relating individuals to the past. Every individual needs to relate to the past, but the past is absent in its everyday life and has therefore to be made present for the individuals to be able to define its identity. This is where mourning as a mode of historical thinking is rooted. Taking the holocaust as an example, Rüsen argues that victims as well as culprits suffer from not being able to define their historical identity in an intergenerational context. That is why they need mourning as a means to regain their historical identity rather than trying to forget the past. History as a basis of nation building is at risk as soon as historical experiences of traumatic character jeopardize the positive self-esteem generated by the collective memory of events legitimizing the system of norms for a given topical culture. Mourning in this context is a cultural practice helping the nation to realize the loss of self-esteem that has been brought about by negative historical experiences. By reclaiming the loss, the nation can be re-established. But the self is not only part of a nation. It also defines its fundamental political convictions based on the notion of belonging to mankind. Historical experiences that negate the universal validity of the category of mankind by depriving others of their status as human beings destroy the historical foundations of modern society and the continuity of history. The 20th century is loaded with an abundance of this kind of experiences. Mourning these experiences of drastic inhumanity means acknowledging the loss of the "we-ideal" of modern subjectivity and recovering humanity by moving beyond the experience of a break of civilization. Mankind is being re-appropriated in the form of a standard pointing in the direction of an improving civilization.
40
Jehangir, Zenab. "The dollar value for a loss of life: the politics of monetization of the terror disaster in Sara Colangelo’s Worth (2020)." Journal of Humanities, Social and Management Sciences (JHSMS) 4, no. 1 (June 30, 2023): 150–63. http://dx.doi.org/10.47264/idea.jhsms/4.1.10.
Анотація:
The article argues that Sara Colangelo’s Worth (2020) problematizes the monetization of the terror disaster. It explores the hegemonic politics involved in terming some lives more (un)grievable in monetary terms. The film highlights that the loss of lives and bodily injuries in a terror disaster cannot be converted into tangible monetary value. Instead, it emphasizes that all lives are equally grievable irrespective of their economic loss value. There needs to be democratic mourning that grieves the loss of all lives equally. The article draws on the works of trauma and memory studies theorists to analyze the primary data. The paper explores the social and economic aspects of trauma and the psychological perspective. It argues that mourning requires a democratic approach, particularly one that acknowledges and laments the loss of every life with equal weight. Worth exposes the inequitable treatment of victims and questions the underlying power dynamics in society by questioning the monetization of terrorist events. In the end, this paper promotes a more open-minded and sympathetic attitude to collective and individual trauma and raises an understanding of the intricate and multifaceted nature of mourning.
41
Bódi, Ferenc. "Forbidden Mourning. Szolyva (Svaliava) – From Zone of Oblivion to Zone of Remembrance." Journal of Frontier Studies 8, no. 2 (May 15, 2023): 274–90. http://dx.doi.org/10.46539/jfs.v8i2.409.
Анотація:
From the autumn of 1944, Hungarians in Kárpátalja fell victim to the ferocious atrocities. Tens of thousands of civilians were taken hostage and deported by Soviet authorities to Russian labor camps. Mentioning the victims of “malenky robot” was forbidden, as it was adverse to the interests of the ruling communist elite in Hungary. It was only 45 years later, in 1989, that the process of unearthing the truth began. The Szolyva Memorial Park was established in the 1990s. In this study, we analyze an ideal type: the reconstruction of the collective memory of now minority Hungarians in Kárpátalja is a unique story, yet it can be interpreted on a universal level, that of mankind. From Szolyva’s story, it becomes abundantly clear that preserving collective memory is crucial in any community, especially for minority ethnic groups. Since Vico’s axiom states that a common higher truth reflects what is basically human, the fate of Hungarian communities in Kárpátalja represents themselves on a universal level. Freeing the ways to reconstruct the community’s collective memory had an impact on the process of regaining long-lost freedoms. While older generations finally regained the right to grieve, mourn, and remember their own past, younger generations had the chance to integrate the once-forbidden past into the pillars of their future, hence helping the re-emergence of Hungarian identity and reshaping the framework of the community’s existence from 1990 onwards.
42
Yi, Ivanna Sang Een. "Communal Mourning and Contemporary Elegy in Korean Poetry." Journal of World Literature 8, no. 1 (April 21, 2023): 62–78. http://dx.doi.org/10.1163/24056480-00801005.
Анотація:
Abstract An extended period of public mourning followed the 2014 Sewol Ferry disaster, one of South Korea’s largest maritime disasters which resulted in over three hundred passenger deaths. This article examines leading contemporary South Korean poet Kim Hyesoon’s narration of collective trauma in her elegy for the dead, Chugŭmŭi chasajŏn (Autobiography of Death, 2016). Drawing on the oral tradition, particularly the songs of female shamans, Kim facilitates a radical empathy with which her speaker enters the physical bodies of the dead and invokes their spirits. Kim’s polyvocal speaker traverses historical memory to excavate these deaths: Autobiography of Death connects the recent loss of life involved in the sinking of the Sewol Ferry with the structural injustice experienced by dissidents who were killed during South Korea’s democratization movement. I argue that Kim places her elegy in the public sphere by engaging the embodied memory of individuals to voice the transhistorical grief of the Korean community.
43
Murray, Stuart J., and Deborah Lynn Steinberg. "To Mourn, To Re-imagine Without Oneself: Death, Dying, and Social Media/tion." Catalyst: Feminism, Theory, Technoscience 4, no. 1 (May 7, 2018): 1–31. http://dx.doi.org/10.28968/cftt.v4i1.201.
Анотація:
This paper incorporates and reflects on Steinberg’s particular vantage as a dying person whose blog engages the transforming ecologies of mourning and the place(s) of dying in the emergent spaces of social media. The paper homes in on the distinction between the repudiation of death and the repudiation of mourning in the collective project of “re-imagining without oneself,” that is, of re-imagining another life, another death, beyond the liberal coordinates of a “you” and a “me.” As an “intermediating” place, we argue that the blog serves as a virtual portal that both problematizes and (re)mediates the personal and the political. In so doing, the paper touches on key feminist political questions concerning bodily self-sovereignty; the broader racialized, classed, and gendered cultural imaginary; and the place of mourning in the analogy of the personal body in crisis with the myriad crises of the body politic at this significant and difficult cultural moment. Particularly, with the outcomes of Brexit and the Trump victory in the American election, this is a time of loss as the complex consensus of liberal democracy has broken down and neoliberal body-affective practices morph into isolationist nationalisms and the resurgence of movements against social justice and equality.
44
Murray, Stuart J., and Deborah Lynn Steinberg. "To Mourn, To Re-imagine Without Oneself: Death, Dying, and Social Media/tion." Catalyst: Feminism, Theory, Technoscience 4, no. 1 (May 7, 2018): 1–31. http://dx.doi.org/10.28968/cftt.v4i1.29632.
Анотація:
This paper incorporates and reflects on Steinberg’s particular vantage as a dying person whose blog engages the transforming ecologies of mourning and the place(s) of dying in the emergent spaces of social media. The paper homes in on the distinction between the repudiation of death and the repudiation of mourning in the collective project of “re-imagining without oneself,” that is, of re-imagining another life, another death, beyond the liberal coordinates of a “you” and a “me.” As an “intermediating” place, we argue that the blog serves as a virtual portal that both problematizes and (re)mediates the personal and the political. In so doing, the paper touches on key feminist political questions concerning bodily self-sovereignty; the broader racialized, classed, and gendered cultural imaginary; and the place of mourning in the analogy of the personal body in crisis with the myriad crises of the body politic at this significant and difficult cultural moment. Particularly, with the outcomes of Brexit and the Trump victory in the American election, this is a time of loss as the complex consensus of liberal democracy has broken down and neoliberal body-affective practices morph into isolationist nationalisms and the resurgence of movements against social justice and equality.
45
Jones, Owain, Kate Rigby, and Linda Williams. "Everyday Ecocide, Toxic Dwelling, and the Inability to Mourn." Environmental Humanities 12, no. 1 (May 1, 2020): 388–405. http://dx.doi.org/10.1215/22011919-8142418.
Анотація:
Abstract In responding to the spatiotemporally specific geographies of extinction charted in the articles in this special section, this article reflects on the sociocultural factors that inform the ways in which extinction is framed and impede recognition of the enormity of the anthropogenic extinction event in which we are all bound. This article argues that we are living in an era of ecocide, where the degradation of biodiversity and eradication of species go hand-in-hand with the degradation and eradication of nonmodern culture and identity, and it explores some possible reasons why modern society is failing to respond to impending crisis. Fine-grained stories of spatiotemporally specific geographies of extinction can help to counter the logic of colonization and bring everyday ecocide into view. For the particular multispecies communities they concern, they can also feed into the creation of ritual practices of penitential mourning in ways that enable a collective grieving process poised to activate an ecosocial transformation. The authors consider the implications of grief and mourning—and of not mourning—in what can be seen as not only a terrible time but also the end of (lived) time. They conclude with some reflections of local acts of resistance, witnessing, and narrative.
46
Kubiak, Anna E. "Polska kostucha." Kultura i Społeczeństwo 53, no. 3 (September 21, 2009): 115–28. http://dx.doi.org/10.35757/kis.2009.53.3.6.
Анотація:
The author discusses the presence of death in the social public sphere in the context of Polish national identity. She describes the area of popular collective imagination that is part of a broader category: religiousness arising from folk culture. In the Polish public sphere the traditions of death are represented by two trends: the myths of the Passion and Martyrdom. The internal ties of the Polish tribe are sustained by the cult of ancestors and the practice of mourning, the symbol of which is Our Lady of Dolours from the pictures in Częstochowa and Licheń. As a consequence of the dolorous aspect of Polish fundamental tribal emotions people spontaneously organize themselves during religious and national festivals which commemorate the events that entailed a heavy toll of human life. The arche of the Polish death is terror, mourning and redemption by a sacrifice of blood.
47
Pearson Trimbach, Willow. "Windows of Faith: Collective Resistance and Creative Process in Mourning the Disappearances in Kashmir." Jung Journal 16, no. 4 (October 2, 2022): 133–36. http://dx.doi.org/10.1080/19342039.2022.2125778.
48
González-Arias, Luz Mar. "The Rituals of Mourning: Éilís Ní Dhuibhne’s ‘The Coast of Wales’, or Why It Is Important to Perform Grief." Irish University Review 54, no. 1 (May 2024): 45–55. http://dx.doi.org/10.3366/iur.2024.0644.
Анотація:
This essay explores Éilís Ní Dhuibhne’s short story ‘The Coast of Wales’ (2015), which describes a widow’s visit to her husband’s grave in a cemetery near Dublin. Although taking the reader to the dark recesses of grief, the author infuses her characteristic humour in her narrator-protagonist, to the point that this becomes a story of hope and renewal as much as of pain and mourning. This essay will focus on the performativity and ritualisation of grief and on how the social conventions around death intersect with the personal experience of mourning. Understanding bereavement as both an individual and a collective process, rather than as a medical condition, I focus on the story’s inscription of colour, elements of the animal and natural world, and landscape to generate a glimpse of healing within the experience of emotional distress. Working within a Medical Humanities framework, the analysis is necessarily interdisciplinary, making use of literary criticism, memoir, medical, and psychological literature alike.
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David, Emmanuel. "Cultural Trauma, Memory, and Gendered Collective Action: The Case of Women of the Storm Following Hurricane Katrina." NWSA Journal 20, no. 3 (September 2008): 138–62. http://dx.doi.org/10.1353/ff.2008.a256894.
Анотація:
This essay examines cultural trauma, memory, gender, and performance in the aftermath of Hurricane Katrina. Drawing on ethnographic fieldwork, in-depth interviews, and documentary sources, this feminist analysis of cultural trauma and memory examines how an emergent, women-centered group, Women of the Storm, engaged in performative political practices aimed at increasing government support for Gulf Coast recovery efforts. The author argues that the group modified place-based practices related to ritual acts of mourning and remembrance, appropriated and transformed disaster-related symbol systems, and aimed to establish new forms of moral responsibility as part of its collective actions.
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Giménez-Llort, Lydia. "‘You’re Not Alone for China’: The First Song in Times of COVID-19 to Keep the Faith in a World Crying in Silence." Behavioral Sciences 12, no. 4 (March 24, 2022): 88. http://dx.doi.org/10.3390/bs12040088.
Анотація:
Collective mourning is an expression of societal maturity, cohesion, and respect. The world is in grief, but in early January 2020, before nobody could even imagine that SARS-CoV-2 would turn into the COVID-19 pandemic, a music video version of a pop ballad about love and isolation was spread across a Chinese social network. The song ‘You Are Not Alone’ was adapted as a cover by young foreigners living in China to express their support to bereaved families and frontline workers and encourage the people of China, their second home. At that time, the rest of the world looked to distant China but could hardly expect to face the same adversity months later. The authors reported that the music video was a spontaneous artistic expression copying such traumatic events and the mourning process. The present work analyses how the music was blended with lyrics and images describing the outbreak in Wuhan to reach their goal. The original song and this shortened version for China were compared regarding musical and lyric structures and main characteristics. Additionally, an analysis of the two videos was done regarding cinemetric variables and non-verbal communication that emphasized the power of songs to express deep sorrow and sympathy but also to give hope. Psychological first aid, the five stages of the mourning process by Kübler-Ross, the dual-process model by Stroebe and Schut, and Taylor’s tend-to-befriend provided a better understanding of the translation from interpersonal to societal mourning. Finally, other memorable songs that society spontaneously chose to be performed alone or together to cope with sudden and dramatic situations, mitigate physical distancing, and alleviate human suffering are discussed. Music, lyrics, and artistic performance are playing a key role in building social and emotional ties during this pandemic, hampering individual and social pain and sorrow despite cultural barriers.