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1
Klein, Ágnes, and Éva Szederkényi. "Celebrating school remembrance days “rebooted”." Zeszyty Naukowe Uniwersytetu Szczecińskiego. Acta Politica 50 (2020): 75–86. http://dx.doi.org/10.18276/ap.2020.50-07.
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Büttner, Elisabeth, and Katarzyna Suszkiewicz. "Remembrance Days in European Union – between oblivion, national manifestations and an European narrative?" Studia Żydowskie. Almanach 6, no. 6 (December 31, 2016): 141–59. http://dx.doi.org/10.56583/sz.161.
Повний текст джерелаАнотація:
The tragic events of World War II play an important role in the collective memory of all European nations. Since 1945, many initiatives devoted to the coming-to-terms with the traumatic past have been launched. One of the challenges for actors involved in the creation of historical and educational policies is to keep the memory of the Holocaust alive. In the last years, a significant number of initiatives have been organized on the occasion of anniversaries. The paper presents an analysis of 3 different initiatives connected to the official ceremonies of three international remembrance days in Poland, Germany and France. These are the Holocaust Remembrance Day, the International Holocaust Remembrance Day and the European Day of Remembrance for the Righteous. The selected countries represent different historical experiences of war and circumstances, in which the process of collective memory took place. The need for reconciliation between France and Germany was one of the basic reasons for European integration. The reconciliation process between Poland and Germany started much later and Poland joined EU just in 2004. These factors have had an important impact on the creation of the memory culture in those countries. The paper gives an indication on who is involved in commemoration activities and which factors are decisive for the question of whether at all and how the selected anniversaries are celebrated in the three chosen countries. It shows, in how far national goals regarding historical policy are still prevailing and in which places and occasions a more universal and international narrative has been developed.
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Shoshana, Avihu. "Ethnographies of Maintenance of a New Self." Qualitative Sociology Review 12, no. 1 (January 31, 2016): 60–77. http://dx.doi.org/10.18778/1733-8077.12.1.03.
Повний текст джерелаАнотація:
This article suggests expanding the discussion regarding the association between educational boarding schools, social class, and one’s sense of self, by examining the issue of how subjects who experienced reconstruction of the self continue to maintain this reconstruction as the years go by. This issue is hereby discussed by way of the case study of the Boarding School for Gifted Disadvantaged in Israel. The subjects of study are defined as “ethnic” (Oriental) and, through the boarding school experience, State authorities carried out their intentional assimilation into mainstream culture. Study findings show that, over the years, boarding school graduates steadfastly participate in the school’s annual Remembrance Day ceremony, in memory of the Fallen Soldiers of Israel (and specifically, the boarding school). Remembrance Day ethnographies and social gatherings held at the homes of boarding school graduates a few days before Remembrance Day show how participation in the Remembrance Day ceremony charges the graduates’ sense of self—instilling in them the same structure that characterized their lives when they were students in the boarding school. Moreover, the structure of Remembrance Day itself (signifying the presence of absence) provides a (symbolic and narrative) charge, maintaining the boarding school graduates’ sense of self and their national identifications.
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Kupisiński, Zdzisław. "Remembrance of the Deceased in Annual Rituals in Poland." Anthropos 115, no. 2 (2020): 527–34. http://dx.doi.org/10.5771/0257-9774-2020-2-527.
Повний текст джерелаАнотація:
The article presents beliefs and rituals related to All Souls’ Day typical for folk Catholicism in Poland. It is based on the results of the ethnographic fieldwork conducted by the author in Radom and Opoczno regions (central Poland), in the years 1980-1983, 1990-1993 and 1998-2005 (a total of 414 days, 650 interviews with 998 informants), as well as on the literature concerning this and other regions of Poland. The popular remembrance of the dead and care for their graves is noticeable throughout the year. Cemeteries in Poland are often visited by people whose relatives passed over to “the other world,” who place flowers and candles on the graves, tidy them up, and pray. Commemoration of the dead takes on a special dimension such days as Christmas, Easter, All Saints’ and All Souls’ Day. Many old All Souls’ rituals disappeared already in the Middle Ages as a result of Christianization and eradication of pre-Christian beliefs. Still, until the 1970s one could observe or reconstruct (relying on the memory of informants) many pre-Christian beliefs and customs that used to be regulated by the ancient ritual calendar based on the solar cycle and the worship of ancestors. The presence of those ancient elements in folk beliefs and rituals indicates a strong faith of the people in life after death, exhibited also by the inhabitants of the area under study both in past centuries and today, although today those customs are given a Christian theological interpretation.
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Niu, Genhua, Royal Heins, Arthur Cameron, and William Carlson. "Prevernalization Daily Light Integral and Vernalization Temperature Influences Flowering of Herbaceous Perennials." HortScience 37, no. 7 (December 2002): 1028–31. http://dx.doi.org/10.21273/hortsci.37.7.1028.
Повний текст джерелаАнотація:
The influence of daily light integral (DLI) before vernalization and vernalization temperature and duration on growth and flower development was determined for seed-propagated perennials Aquilegia ×hybrida Sims `Remembrance', Coreopsis grandiflora Hogg ex Sweet `Sunray', and Lavandula angustifolia Mill. `Hidcote Blue'. Seedlings were grown under two DLIs (4 or 14 mol·m-2·d-l) for 5 weeks before being vernalized at -2.5, 0, 2.5, or 5 °C for 2,4,5, or 8 weeks. `Remembrance' and `Sunray' plants were vernalized in the dark, while `Hidcote Blue' plants were vernalized in light at 5 to 10 μmol·m-2·s-l for 9 hourslday. After vernalization, plants were forced under a 16-h photoperiod in the greenhouse at 20±2 °C. `Remembrance' plants flowered uniformly when vernalized at 0 to 2.5 °C for 2 weeks or longer, and flower number, plant height, time to visible bud or to flower were generally not influenced by vernalization temperature or duration. No `Sunray' plants flowered without vernalization, and only a low percentage flowered with 4-week vernalization. Compared with low DLI, a 14 mol·m-2·d-1 before vernalization delayed flowering by 7 to 20 days in `Remembrance', but there were no substantial differences in flowering characteristics of `Sunray'. `Hidcote Blue' plants were best vernalized in the light at 5 °C for 8 weeks to obtain rapid and uniform flowering and the highest number of inflorescences. Flowering and survival percentages of `Hidcote Blue' were much lower for plants at 14 mol·m-2·d-l DLI compared to 4 mol·m-2·d-1.
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Davies, Kerry. "O-1 ‘Where grief is acknowledged, allowed and supported’: families’ experiences of remembrance days." BMJ Supportive & Palliative Care 5, Suppl 3 (November 2015): A73.2—A73. http://dx.doi.org/10.1136/bmjspcare-2015-001026.203.
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Herrmann, Manja. "Travelling Heroes—A Transcultural Re-evaluation of Kurt R. Grossmann’s Unbesungene Helden (1957), an Early Compilation of Rescue Stories." German History 39, no. 4 (October 29, 2021): 585–601. http://dx.doi.org/10.1093/gerhis/ghab069.
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Abstract This article concentrates on the first German-language compilation of ‘rescue stories’, narratives of Jews who survived the Holocaust with the help of non-Jews. While Kurt R. Grossmann’s 1957 book Die unbesungene Helden: Menschen in Deutschlands dunklen Tagen (The Unsung Heroes: Humans in Germany’s Dark Days) has received some scholarly attention, its original sources have not yet been examined. Previous research on the remembrance of the ‘rescue of Jews’ in Germany has tended to read Grossmann’s anthology within a single national—that is, German—context. This article provides a short introduction to Grossmann’s biography and the development history of The Unsung Heroes. It then traces the editorial history of four chapters in the anthology dealing with German cases: ‘Mieze’, ‘The Block Warden and the Eastern-Jewish Tailor’, ‘The Yellow Badge—A Symbol of Protest’ and ‘The Case of Schindler’. The article proposes that in light of its collection of material, its various sources and its production context of formerly German Jews in the United States, the text serves as a superb example of ‘transcultural’ remembrance or ‘travelling memory’.
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Galal, Ehab. "Egyptian imaginaries of resistance: Cinematic remembrance of the Suez crisis." Journal of Arab & Muslim Media Research 14, no. 2 (November 1, 2021): 221–36. http://dx.doi.org/10.1386/jammr_00033_1.
Повний текст джерелаАнотація:
Current politics in Egypt has revived the idea of a strong connection between the army, the Egyptian people and its leaders. This imaginary was introduced by Egyptian cinema about the time of the 1952 revolution. In the early days of national independence, the Suez crisis of 1956 in particular holds the symbols and images needed to create the set of semantics supporting this imaginary. Based on theories on national and postcolonial imaginaries, I analyse two Egyptian films on the Suez crisis: Port Said from 1957 and Maliqat al-Bihar (Giants of the Sea) from 1960 including shorter references to other films from the period. By examining the postcolonial semantics of these films, I identify three elements that together retell the Egyptian nation. First, the Suez crisis is pictured as eliminating the colonial enemies due to the actions of strong leaders. Second, a pan-Arab alliance is installed. Third, enemies from within are disconnected from the true Egyptian assessed by loyalty to the nation. The result is a strong imaginary of the correlation between the army, people and in particular its leaders.
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Filippov, Andrei K. "Chrononyms in Stratagema Oeconomicum by S.Gubert and in Lifliandskaia Ekonomiia by M.V.Lomonosov (a comparative study)." Vestnik of Saint Petersburg University. Language and Literature 19, no. 2 (2022): 373–88. http://dx.doi.org/10.21638/spbu09.2022.211.
Повний текст джерелаАнотація:
Stratagema Oeconomicum by S.Gubert (first ed. 1645) is a German-language manual on farming in the historical region of Livonia. This German text, as well as its Russian translation Lifljandskaia Ekonomiia (“Economy of Livonia”) signed by M.Lomonosov (1747), contains numerous calendar dates in the form of proper names (chrononyms). Most of these names refer to religious holidays and Christian saints’ days of remembrance. A comparative study of chrononyms from the two texts approaches issues that were not fully resolved in previous works, namely, revealing the strategies used by the Russian author and identifying the reasons for deviations from the original text. An analysis of the linguistic material shows that in the selection of equivalents for German chrononyms, the Russian translator used both the Orthodox Church calendar and the traditional Slavic almanac. Many significant Christian figure are not represented in the Slavic folk calendar, and this led to cases in which names from the German book were replaced with names indicating different, albeit close, calendar dates. In addition, the days of remembrance of some Christian saints differ in the Western and Eastern traditions, which also caused a number of replacements with shifts in dates. Other factors, e. g. climate of Russia and the use of the Julian calendar, did not have a significant impact on the translation of chrononyms. The main aim of the adaptation carried out by the Russian translator, most likely, was the desire to present calendar milestones and intervals in a form familiar to the Russian reader.
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Kozik, Lioubov A. "The partisan unit under the command of captain R. Rajs (Bury) activity on the territory of Białystok region in 1944–1946 in the politics of memory of the Republic of Poland." Journal of the Belarusian State University. History, no. 4 (October 30, 2020): 34–47. http://dx.doi.org/10.33581/2520-6338-2020-4-34-47.
Повний текст джерелаАнотація:
The polish politics of memory concerning the activities of the unit under the command of captain R. Rajs (Bury) in Białystok region in 1944–1946 is considered in the article. The aim of the study is to analyse public practices, places of memory and their role in forming and reflecting the collective memory about R. Rajs’s unit (whose representatives are referred to as «cursed soldiers»). The analysis of public practices, memorable days and places of memory in Poland revealed a confrontation between two narratives. The first one is the nationalist and anti-communist narrative. It is transmitted by the state through the Institute of National Remembrance, museum institutions, as well as by right-wing political parties, movement, public organisations and the media close to them. According to them, R. Rajs is a hero who fought in the interests of the Polish state. Another narrative is presented by Belarusian national minority, their public organisations and mass media. They try to preserve the memory of the 1946 tragedy in the society and define the activities of the R. Rajs’s unit as crimes. The author emphasises that the judicial investigation completed in 2005 by the Institute of National Remembrance came to the conclusion that R. Rajs actions had signs of genocide. The author notes that the polish historical politics departs in some sense from humanistic, universal values. It focuses on the nationalist vision of history and actually ignores the interests of the Belarusians of Białystok region.
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Mazzocca, Ann E. "Inscribing/Inscribed: Bodies and Landscape in the Ritual of Embodied Remembrance at Souvenance Mystique." Congress on Research in Dance Conference Proceedings 2015 (2015): 95–101. http://dx.doi.org/10.1017/cor.2015.17.
Повний текст джерелаАнотація:
There are many ways in which Haitian Vodou ceremonies defy Western binaries of ritual and performance, sacred and profane, and choreography and improvisation. Vodou, a danced religion, is an embodied practice. Souvenance Mystique refers to a place and an event. Eponymously named, it is a mystical remembrance that occurs annually in a weeklong ritual of Vodou ceremonies in the Artibonite Valley outside of Gonaives, Haiti. At Souvenance, the reference to memory and remembrance is embodied, and therefore Souvenance greatly reflects what Diana Taylor refers to as a repertoire of embodied memory. As a scholar, choreographer, and practitioner of Haitian folkloric dance, I have read this ritual in terms of its significations occurring through various signs such as the practitioners' clothing, their proximity to one another, movement, gesture, and ritual choreography.Souvenance is a site where the multiplicity of histories and bodies signify in relation to one another. While arguably an embodied history in itself, Souvenance also writes. The practitioners enacting the several-days-long ceremonies inscribe upon the surface of the earth. Repetition reinscribes ritual pathways, while a particularly important and meaningful pathway is traversed only twice—at daybreak toward a site and then at sundown returning to the central peristyle. It is the landscape that is inscribed by the practitioners. However, they also become written upon by sweat and sacred blood. In this paper, I will explore the ways in which the rituals at/of Souvenance write history annually and how, simultaneously, the history of Souvenance is being written.
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Shear, Julia L. "‘THEIR MEMORIES WILL NEVER GROW OLD’: THE POLITICS OF REMEMBRANCE IN THE ATHENIAN FUNERAL ORATIONS." Classical Quarterly 63, no. 2 (November 8, 2013): 511–36. http://dx.doi.org/10.1017/s0009838813000062.
Повний текст джерелаАнотація:
Every winter in the classical period, on a specifically chosen day, Athenians gathered together to mourn the men who had died in war. According to Thucydides, the bones of the dead killed in that year lay in state for two days before being carried in ten coffins organized by tribe to the dêmosion sêma where they were buried and then a speech was made in honour of the dead men by a man chosen by the city. As his description makes clear, this ceremony was a public event attended not only by citizens and foreigners, but also by the female relatives of the dead men. Other sources report that the polemarchos put on the agôn for those who died in the war and these contests included musical, athletic and hippic competitions. The war-dead also received sacrifices. The occasion combined burial with cult and games usually afforded to the divine, although how exactly this combination worked in practice is not clear because Thucydides, our single best source for the Epitaphia, focusses on the burial and the oration given by Pericles in the winter at the end of the first year of the Peloponnesian War.
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Luppes, Jeffrey. "The Commemorative Ceremonies of the Expellees: Tag der Heimat and Volkstrauertag." German Politics and Society 30, no. 2 (June 1, 2012): 1–20. http://dx.doi.org/10.3167/gps.2012.300201.
Повний текст джерелаАнотація:
This article discusses the respective origins and developments of the German expellee organizations' chief days of commemoration, the Tag der Heimat and the Volkstrauertag, and investigates key elements of the commemorative ceremonies that take place on these occasions, in particular, their liturgical setups, thematic mottos, recitations of Totenehrungen, and the performance of "Ich hatt' einen Kameraden." Despite assertions that the expulsion has been insufficiently commemorated in the Federal Republic, and in spite of recent calls for a national day of remembrance to rectify this commemorative lacuna, this article shows how the expulsion has been memorialized on various levels for decades. Moreover, it argues that the expellee organizations' historical narratives have been one-sided and de-contextualized and sheds light on how the ceremonies bring these understandings of the past to life by highlighting German wartime suffering.
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Read, Lenet Hadley. "Joseph Smith’s Receipt of the Plates and the Israelite Feast of Trumpets." Journal of Book of Mormon Studies (1992-2007) 2, no. 2 (October 1, 1993): 110–20. http://dx.doi.org/10.2307/44758924.
Повний текст джерелаАнотація:
Abstract Joseph Smith received the golden plates on the Israelite Day of Remembrance (or Rosh ha-Shanah). Biblical references and interpretation by Jewish sages through the centuries set this day as the day God would remember his covenants with Israel to bring them back from exile. Also called the Feast of Trumpets, on this day ritual trumpet blasts signify the issuance of revelation and a call for Israel to gather for God’s word of redemption. Set at the time of Israel’s final agricultural harvest, the day also symbolizes the Lord’s final harvest of souls. Furthermore, it initiates the completion of the Lord’s time periods, the Days of Awe, and signifies the last time to prepare for final judgment and the Messianic Age. The coming forth of the Book of Mormon is literally fulfilling such prophecies of the day.
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Cossu, Andrea. "Memory, symbolic conflict and changes in the national calendar in the Italian Second Republic." Modern Italy 15, no. 1 (February 2010): 3–19. http://dx.doi.org/10.1080/13532940902992400.
Повний текст джерелаАнотація:
Italy's national calendar has undergone a marked transformation in the last 10 years, with the inclusion of new holidays and the assignment of new meanings and celebratory practices to the old ones. This article analyses these changes by focusing on the recent debates about a shared past, involving state leaders as well as intellectuals. After an analysis of the forms of symbolic conflict concerning memory and the relevance of cultural constraints in shaping this conflict, and a brief assessment of the new form of the Republic's calendar, the article examines three major days that deal with the State's treatment of the past: 25 April (Liberation Day); 2 June, seen as the birthday of the Republic; and the recently introduced national Remembrance Day (10 February), which remembers thefoibeor killings and emigration of Italian people on Italy's eastern frontier with former Yugoslavia. The article concludes by identifying the major trends in the public management of memory in the context of Italy's Second Republic.
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Matkovits-Kretz, Eleonóra. "Calvary of the Germans in Hungary at the end of WWII." Acta Universitatis Sapientiae, European and Regional Studies 7, no. 1 (August 1, 2015): 51–59. http://dx.doi.org/10.1515/auseur-2015-0005.
Повний текст джерелаАнотація:
Abstract The German community in Hungary suffered many blows at the end of World War II and after it, on the basis of collective guilt. Immediately after the Red Army had marched in. gathering and deportation started into the camps of the Soviet Union, primarily into forced-labour camps in Donetsk, the Caucasus, and the Ural mountains. One third of them never returned. Those left behind had to face forced resettlement, the confiscation of their properties, and other ordeals. Their history was a taboo subject until the change of the political system in 1989. Not even until our days, by the 70th anniversary of the events, has their story reached a worthy place in national and international remembrance. International collaboration, the establishment of a research institute is needed to set to rights in history the story of the ordeal of the German community after World War II. for the present and future generations
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Müller, Wilfried, and Klaus Mann. "Gar ned krank is a ned g’sund." DMW - Deutsche Medizinische Wochenschrift 143, no. 25 (December 2018): 1826–31. http://dx.doi.org/10.1055/a-0649-0274.
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AbstractThis article is written in remembrance of Karl Valentin’s 70th anniversary of his death. He was a comedian and song writer suffering from vegetative dystonia and depression lifelong. This hypochondriac developed extreme self observation and had anxiety to get ill permanently. As one year old, his brother died of diphteria and he was close to death himself. After jumping in an ice cold river in Munich as a young man he caught a pneumonia. From that day he had a undefined long lasting lung disease. His performances and pieces of literature in Bavarian dialect are characterized by critical thoughts about the world in general and human vulnerability including his own in a philosophical way. His sarcastic view of the world, which was rarely pleasant for the counterpart still induced admiration of many audiences and was satisfying for Karl Valentin’s egocentrism. He has been the most famous Bavarian comedian during world war II and during the early days of the Republic of Germany.
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Tetuev, Alim. "COMMEMORATIVE PRACTICES IN KABARDINO-BALKARIA ABOUT THE GREAT PATRIOTIC WAR." History, Archeology and Ethnography of the Caucasus 17, no. 1 (March 28, 2021): 69–88. http://dx.doi.org/10.32653/ch17169-88.
Повний текст джерелаАнотація:
The article explores commemorative practices about the Great Patriotic War on the example of Kabardino-Balkaria.
The state of historiography and the sources of the studied problem is analyzed, its relevance, novelty, theoretical and practical significance are substantiated. The regulatory legal acts of the Russian Federation and Kabardino-Balkaria, providing for various commemorative practices to preserve the memory of the Great Patriotic War, are considered.
The experience of state, municipal authorities and civil society institutions on the formation of commemorative practices at the federal, regional, municipal and family levels is summarized. It is noted that the main national symbols of the memory of the Great Patriotic War are such as Victory Day, Day of Remembrance and Sorrow, Day of the Unknown Soldier and other dates specified in the Federal Law “On Days of Military Glory and Memorable Dates of Russia”
Revealed places of memory in Kabardino-Balkaria: military cemeteries, mass graves, memorial places of military operations of soldiers of the Red Army, memorial plaques, books of memory, museums of military glory, as well as streets, squares, schools named after the heroes of the Great Patriotic War,
The experience of the work of state and municipal authorities and civil society institutions on the search and establishment of the names of the dead, the burial of their remains, the improvement of monuments, and reconstruction of the events of the war years that took place in Elbrus region in 1942–1943 is summarized.
The commemoration created at the initiative of family members, their relatives and veterans is analyzed. The activities of public movements, the Immortal Regiment, and the Candle of Remembrance campaigns to preserve the family’s personal memory of the generation of World War II are highlighted.
An analysis of the problem under study showed that commemorative practices create the conditions for preserving the memory of the Great Patriotic War and consolidating society
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Rubin, Nissan, and Admiel Kosman. "The Clothing of the Primordial Adam as a Symbol of Apocalyptic Time in the Midrashic Sources." Harvard Theological Review 90, no. 2 (April 1997): 155–74. http://dx.doi.org/10.1017/s001781600000626x.
Повний текст джерелаАнотація:
One relates to existential reality through the lenses that one's culture supplies. The culture of each society, in turn, includes the way it relates to time and, as a result, to history. Time as a physical quantity would appear to be a neutral concept, but its measurement is arbitrary. Time is certainly not neutral in any culture. It assumes various qualities, depending on the symbolic meaning that persons attribute to it. One therefore finds different approaches to history or to the writing of history in different cultures. The Greeks in the Classical and Hellenistic eras and the Romans in the ancient world attempted to write history for its own sake and to satisfy intellectual curiosity. On the other hand, the Assyrians, Babylonians, and Egyptians wrote chronographies, but not history in the western sense. Ancient Israel lies between these: one finds historiography in the Bible, but not history for its own sake. The Bible presents a view of divine providence in history, with God's essence being visible through historical deeds. Great importance thus attaches to remembrance through various rituals, in prayers and in celebrations on the Shabbat, festive days, and mourning and fast days. These do not, however, require those remembering to be historians. On the contrary, a society that molds its members in accordance with unequivocal memory patterns does not permit them to examine its history in a critical fashion; it constructs in them a collective memory, which transmits a single incontestable message.
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Mübariz qızı Hüseynli, Nəhayət. "The Chernobyl tragedy." ANCIENT LAND 01, no. 02 (December 23, 2020): 40–43. http://dx.doi.org/10.36719/2706-6185/02/40-43.
Повний текст джерелаАнотація:
On April 26, 1986, an accident occurred at the Chernobyl Nuclear Power Plant. The accident at the Chernobly nuclear power plant was perhaps one of the greatest tragedies in human history. The fire, which lasted for nine days, caused great damage. While most of the radioactive cloud that formed Eastern Europe, the rest of the “death cloud” was blown south by the winds. In general, the incident caused great damage to the Ukrainian economy. In 12 regions of Ukraine, 50,000 square kilometers were highly polluted. About 15,000 people died and thousands were affected by various diseases the nuclear accident. The largest accident in the history of world energy is the Chernobyl accident. It was decided to mark April 26, 2017 as World Remembrance Day in connection with the Chernobyl tragedy. According to the Society of Chernobyl Disabled People in Azerbaijan, there are currently more than 5,000 participants in the Chernobyl accident in our country. Today, the state is taking necessary measures to, strengthen the social protection of Chernobyl victims in Azerbaijan and protect their health. Key words: Chernobyl, Ukraine, AES, Pripyat, “dead city”, tragedy, radiation, “death cloud”
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Mübariz qızı Hüseynli, Nəhayət. "Chernobyl tragedy and its complications." ANCIENT LAND 03, no. 04 (June 30, 2021): 22–25. http://dx.doi.org/10.36719/2706-6185/03/22-25.
Повний текст джерелаАнотація:
On April 26, 1986, an accident occurred at the Chernobyl Nuclear Power Plant. The accident at the Chernobyl nuclear power plant was perhaps one of the greatest tragedies in human history. The fire, which lasted for nine days, caused great damage. While most of the radioactive cloud that formed after the station exploded was moving toward Eastern Europe, the rest of the "death cloud" was blown south by the winds. In general, the incident caused great damage to the Ukrainian economy. In 12 regions of Ukraine, 50,000 square kilometers were highly polluted. The nuclear accident killed about 15,000 people and affected thousands of others. The largest accident in the history of world energy is the Chernobyl accident. It was decided to mark April 26, 2017 as World Remembrance Day in connection with the Chernobyl tragedy. According to the Society of Chernobyl Disabled People in Azerbaijan, there are currently more than 5,000 participants in the Chernobyl accident in our country. Today, the state is taking necessary measures to strengthen the social protection of Chernobyl victims in Azerbaijan and protect their health. Key words: Chernobyl, Ukraine, AES, Pripyat, “dead city”, tragedy, radiation, “death cloud”
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Bodner, Ehud, and Yoav S. Bergman. "The power of national music in reducing prejudice and enhancing theory of mind among Jews and Arabs in Israel." Psychology of Music 45, no. 1 (July 8, 2016): 36–48. http://dx.doi.org/10.1177/0305735616640599.
Повний текст джерелаАнотація:
Ethnic groups use music to promote in-group favoritism and values, but also to enhance intergroup closeness and understanding. The current study examined whether national music, often used for emphasizing intergroup separateness, can also reduce prejudice and promote theory of mind among two groups in conflict, Jews and Arabs in Israel. More specifically, the study examined whether removing a national song from its conflictual context, and introducing it in a manner which emphasizes out-group familiarity, enhances mentalization and positive attitudes between groups. Arab/Jewish women ( N = 254) were randomly divided into four groups and exposed to one of two types of national Israeli songs, a Holocaust Day song (HDS), which is not associated with the Israeli-Arab conflict, or a Memorial Day song (MDS), which is aired only on days of remembrance for Israel’s fallen soldiers, sung by either a Jewish or an Arab singer. The results demonstrated that exposure to a HDS enhanced theory of mind when it is sung by an Arab singer. Moreover, Arabs who heard the HDS demonstrated reduced prejudice against Jews, when compared with the MDS. The results demonstrate that national songs, which may be the epitome of in-group favoritism, can be used for promoting theory of mind even among adversarial groups.
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M R, Sripriya, and Ramakrishnan T. "EXCAVATION OF THINGS PAST: A HISTORICAL PROBE INTO KAZUO ISHIGURO’S THE REMAINS OF THE DAY." ShodhKosh: Journal of Visual and Performing Arts 3, no. 2SE (January 9, 2023): 1–6. http://dx.doi.org/10.29121/shodhkosh.v3.i2se.2022.240.
Повний текст джерелаАнотація:
The paper aims to explore the historical aspects of the novel The Remains of the Day by Kazuo Ishiguro. The novel deals with six days motoring trip in the life of the protagonist Mr. Stevens, an English butler from Darlington Hall, England to Cornwall for business purposes in 1956. The study traces how the physical journey leads him to recognize his past issues through a mental journey of a loyal butler. This helps him to identify his true self. The remembrance of his personal history, loss, historical events, places, historical figures, and political situation in Europe shape his existence. The novel & historical background is First World War and Second World War, which play a major role in this novel. The paper explains the problem statements as how Kazuo Ishiguro mentions the intermixing of Steven’s personal and historical incidents in the novel. It analyses how strong emotion of suppression, suffering, regrets, and pain leads the protagonist to the emotionless condition in his life. The aim of the paper is to bring out the historical traces of the Nazi party, the Treaty of Versailles, the Hayes Society - an elite society of butlers in the 1920s and 1930s and the Suez Canal crisis in the novel. The paper also suggests ideas and the scope of further research.
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Gelencsér, Gábor. "Forms of Recall – Politics of Memory. Memory as the Non-Chronological Narrative Form of Historical-Political Identity Quest in the Kádár Regime and Its Survival in the Postcommunist Period." Acta Universitatis Sapientiae, Philologica 9, no. 1 (September 26, 2017): 173–85. http://dx.doi.org/10.1515/ausp-2017-0012.
Повний текст джерелаАнотація:
Abstract In the film art of the Kádár regime the modernist non-chronological narrative mode became the dominant form of remembrance and communicative memory. In the 35-year period between 1956 and 1990 we can find thirty-five films of this type (e.g. Dialogue [Párbeszéd, János Herskó, 1963], Twenty Hours [Húsz óra, Zoltán Fábri, 1965], Cold Days [Hideg napok, András Kovács, 1966], Love [Szerelem, Károly Makk, 1971], Lovefilm [Szerelmesfilm, István Szabó, 1970], Diary for My Children [Napló gyermekeimnek, Márta Mészáros, 1982]), the majority of which thematize the communicative memory of the recent past of the period (World War II, the Hungarian Holocaust, the 1950s, 1956, the Kádár consolidation) as opposed to the amnesia politics of the time. Although this cinematic corpus is connected to the film history of the Kádár era with all its elements (form: modernism; theme: communicative memory; political discourse: recollection; official politics of memory; the counterdiscourse of Kádár’s amnesia politics), it survives in the postcommunist period (e.g. Hungarian Fragment [Pannon töredék, András Sólyom, 1998], White Palms [Fehér tenyér, Szabolcs Hajdu, 2006], Mom and Other Loonies in the Family [Anyám és más futóbolondok a családból, Ibolya Fekete, 2015]). After presenting the non-chronological narrative form of historical-political identity quest, the paper seeks to find reasons for the survival of this form and tries to draw conclusions regarding the social aspect and modes of expression of the Hungarian film history of the postcommunist period.
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Barysheva, Elena V. "Mythologization of the History of the 1920-30s Festivities." Herald of an archivist, no. 1 (2020): 180–93. http://dx.doi.org/10.28995/2073-0101-2020-1-180-193.
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The article discusses techniques and methods used by the Soviet government to formulate the historical myth of the revolutionary movement in Russia and of the 1917 revolution. Holidays in Soviet Russia and later in the Soviet Union were not just days of relaxation. They served educational function, formed new spiritual values, instilled a sense of engagement with the events of 1917. As one of the ways to influence the mass consciousness, the festive events of the first decades of the Soviet power formed public opinion and influenced perception of historical and current events by the population. Popularization of the emerging official history of the new socialist state, which had begun in 1917, was especially effective during celebrations owing to their inherent emotional component. The use of historical plots in various dramatizations, mass actions, political processions, carnivals, and demonstrations of workers created an appearance of the new government’s legitimacy, contributed to the formation of the collective memory of the revolutionary days within the frameworks of their official interpretation. The article uses archival materials of the Department of Agitation and Propaganda of the Central Committee of the RCP (B.), which testify to the importance that the party authorities attached to the scenarios of the festive events. Memoirs of the direct participants in the events played their role in creating heroic myth of the revolution. An obligatory element of the celebration of the anniversaries was meetings with workers revolutionaries and witnesses of the revolutionary events that were arranged at the enterprises. Participation in these “evenings of remembrance” became a way of “self-identification” of an individual in new, socialist society, for speakers, as well as listeners. During these festive meetings, appearance of belonging, not only to the heroic past, but also to the epic present, was created. Specifics and ideological implications of the 1920s–30s memoirs contributed to the use of the “memorial boom” in the forming official narrative of the revolution.
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POLTAVETS, Yurii. "CULTURAL LIFE, ORGANIZATION OF LEISURE AND EVERYDAY LIFE IN THE HETMAN SAHAIDACHNYI NATIONAL ARMY ACADEMY." Contemporary era 7 (2019): 48–57. http://dx.doi.org/10.33402/nd.2019-7-48-57.
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The paper investigates issues of organization of cadets' cultural life, leisure, and everyday life in the Hetman Sahaidachnyi National Army Academy (NAA) in Lviv. It is noted that the system of NAA's patriotic education is based on the idea of the development of Ukrainian statehood as a unifying factor in the development of Ukrainian society and the Ukrainian political nation. It is claimed that the main directions that provide the cultural development of the NAA cadets are: cycles of thematic events dedicated to the formation of cadets' love for the chosen profession and military job; courage lessons during meetings with veterans of World War ІІ, the NAA graduates, awarded state awards during the Anti-Terrorist Operation (ATO) in Eastern Ukraine; events to honor top cadets; involvement of cadets-participants of the ATO for carrying out educational military-patriotic activities for secondary school students; concerts and art competitions among the cadet units; sports celebrations and competitions, including international ones; Remembrance Days, especially in memoriam of the NAA graduates who died during the ATO; chaplains' pastoral counseling for military personnel and members of their families, religious and educational work, pastoral care and charity; using of such opportunities as clubs and libraries, rooms of military traditions, Lviv cultural and historical institutions (theaters, museums, cinemas, scientific and art exhibitions, churches, etc.), including the relevant infrastructure of the NAA, for organizing quality evening time, leisure on holidays and weekends. Keywords: NAA, patriotic education, leisure, pastoral counseling, everyday life, educational and material base, cultural life, cadet
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Iagafova, Ekaterina, and Valeriia Bondareva. "Chuvash ‘Paganism’ at the Turn of the 21st Century: Traditional Rituals in the Religious Practice of Volga–Urals Chuvash Groups." Journal of Ethnology and Folkloristics 14, no. 1 (June 1, 2020): 111–20. http://dx.doi.org/10.2478/jef-2020-0007.
Повний текст джерелаАнотація:
AbstractTraditional rituals formed the basis of ethnic Chuvash culture, and are still relevant in today’s festive and ritual culture, primarily among Chuvash ‘pagan’ ethno-religious groups. Today among the unbaptised Chuvash there is, with varying degrees of preservation, a set of ideas about the spirits of nature and the patron deity of different fields of life, practice of ritual prayer and sacrifice, and festive culture. The focus of ritual practice is the cult of the Supreme God Tura (Tură) and the ancestors, who during the calendar year appear in a single complex and in strict sequence. Traditional rituals play an essential role in the funeral and memorial rites and customs of the Chuvash. Thus, ‘pagan’ elements are characteristic not only of the unbaptised Chuvash, but also of some local groups of Christians and Muslims, for example ritual mourning of the dead, weekly commemoration on Thursday evenings until the ritual of ‘seeing off the soul’, ritual singing, sacrificing and ‘feeding’ souls of the dead on remembrance days, and other rituals and their elements. These ‘pagan’ elements in the culture of the Orthodox Chuvash and Chuvash Muslims living in ethnically mixed villages with Russians, Mordovians and Tatars both constitute the basis of their ethnic and cultural identity as Chuvash and contribute to the preservation of their ethnicity. Chuvash ‘paganism’, despite centuries of influence from Russian Orthodox and Muslim Tatar traditions, has a moderating influence over contemporary modernisation and is an element in religious practices of Chuvash confessional communities that is an important resource for the formation and development of ethnic and cultural identity.
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Peter, Nockles. "Oriel and the Making of John Henry Newman—His Mission as College Tutor." Recusant History 29, no. 3 (May 2009): 411–21. http://dx.doi.org/10.1017/s003419320001222x.
Повний текст джерелаАнотація:
From 12 April 1822 when John Henry Newman was elected a Fellow until 3 October 1845 when he tendered his resignation to Provost Hawkins, Oriel College was to be the centre of Newman's life. As Newman later recorded:he ever felt this twelfth of April, 1822 to be the turning point of his life, and of all days most memorable. It raised him from obscurity and need to competency and reputation. He never wished anything better or higher than, in the words of the epitaph, 'to live and die a fellow of Oriel'. Henceforth his way was clear before him; and he was constant all through his life, as his intimate friends knew, in his thankful remembrance year after year of this great mercy of Divine Providence, and of his electors, by whom it was brought about.Newman went on to assert that but for Oriel, he would have been nobody, entirely lacking in influence. It was through Oriel (and the pulpit of the Oriel living of St. Mary the Virgin) that he was able to exert such a dominant religious and pastoral influence on his academic generation and those that followed. It was through Oriel that he would be in a position to emerge by 1833 as the well-known leader of that great movement of religious revival in the Church of England known as the ‘Oxford Movement’ or ‘Tractarianism’ (the name being coined in consequence of the series of Tracts for the Times published by Newman and his cohorts).
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Kashfi, Ehsan. "The Politics of Calendars: State Appropriations of the Contested Iranian Past." Religions 12, no. 10 (October 12, 2021): 861. http://dx.doi.org/10.3390/rel12100861.
Повний текст джерелаАнотація:
This paper seeks to investigate how commemorative practices, rituals, and holidays are invented, deployed, and recast for political and ideological purposes, to reinforce and sustain a particular narrative of national identity. It argues that the choice of particular moments of a country’s past to be commemorated in calendars as national holidays and the way in which the collective past is preserved and remembered both reflect and articulate a country’s vision of its present essence, of who its people are. Recognizing the link between the collective memory and national identity, the Iranian states before and after the 1979 revolution made a special effort to articulate their narrative of the past by commemorating a particular set of holidays and rituals. Viewing the calendar as a political artifact, this paper compares changes in the Iranian national calendars in the Pahlavi era (1925–1979) and the Islamic Republic (1979–2018). It examines the inclusion of new religious holidays and the removal of national days associated with the monarchy as well as the assignment of new meanings and celebratory practices to the old ones as the signifiers of a political maneuver to articulate a new shared public memory and narrative of identity since the 1979 revolution. It then examines two nationwide celebrations before and after the 1979 revolution, representing two state-sponsored, competing narratives of Iranian identity: firstly, the 2500-year celebration of the Persian Empire in 1953, and, secondly, the Ashura commemoration, a religious gathering dedicated to the remembrance of Shia Imams. These commemorations provided the state a unique political opportunity to present its own appraisal of the past and, in turn, national identity.
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Daković, Nevena. "Sand and snow of a film memory: The Novi Sad raid." Zbornik Akademije umetnosti, no. 10 (2022): 24–35. http://dx.doi.org/10.5937/zbaku2210024d.
Повний текст джерелаАнотація:
The aim of the paper is to map the transformation of historical and cultural trauma - "when an entire city ended up under the ice" - that restored collective memories of the city to the transnational memory and narratives of absolute victims, and to show the transformation through the analysis of Cold Days (András Kovács, Hungary) and Monument (1967, Miroslav Antić, SFRY). Their complementary narratives about the Novi Sad raid, told from different national perspectives, opposing perceptions of victims and perpetrators, from the point of view of generations and postgenerations (the author of this text belonging to the latter), side by side with titles that only touch on a topic, like The Jews are Coming (Prvoslav Marić, 1991, SFRY) and Hourglass (Szabolcs Tolnai, 2007, SFRY), become, at the same time, spaces for inscribing the intricate dialectic of ethnicisation and de-ethnicisation of memory and a cultural framework that shapes images of the past and interpretations of history. In the same vein, the paper uses three theoretical interpretive frameworks - "violence as a generative force in the Balkans" (Max Bergholz, 2016); transnational remembrance and absolute victims and "memory and complicity" (Debarati Sanyal, 2015) - which open up new readings of the past and writing history in films, in line with the contemporary political context. The paper recognises the mentioned de-ethnicisation as a shift from ethnic to ethic, marked by the eth/n/ic word play, and thus connected with the fundamental question of identity and the relationship between identity and memory. At the same time, shaping the memory of the individual and the memory of different social groups to which he / she belongs in the collective memory, testifies to how the latter "became a powerful symbol of numerous political and social transitions" that require individuals to (re)position themselves in society.
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Overud, Johanna. "Memory-Making in Kiruna - Representations of Colonial Pioneerism in the Transformation of a Scandinavian Mining Town." Culture Unbound 11, no. 1 (April 12, 2019): 104–23. http://dx.doi.org/10.3384/cu.2000.1525.2019111104.
Повний текст джерелаАнотація:
This article considers colonial rhetoric manifested in representations of early settlement in the mining town of Kiruna in northernmost Sweden. Kiruna was founded more than 100 years ago by the LKAB Company with its centre the prosperous mine on Sami land. Continued iron ore mining has made it necessary to relocate the town centre a few kilometres north-east of its original location to ensure the safety of the people. The ongoing process of the town’s transformation due to industrial expansion has given rise to the creation of a memorial park between the town and the mine, in which two historical photographs have been erected on huge concrete blocks. For the Swedish Sami, the indigenous people, the transformation means further exploitation of their reindeer grazing lands and forced adaption to industrial expansion. The historical photographs in the memorial park fit into narratives of colonial expansion and exploration that represent the town’s colonial past. Both pictures are connected to colonial, racialised and gendered space during the early days of industrial colonialism. The context has been set by discussions about what Kiruna “is”, and how it originated.
My aim is to study the role of collective memory in mediating a colonial past, by exploring the representations that are connected to and evoked by these pictures. In this progressive transformation of the town, what do these photographic memorials represent in relation to space? What are the values made visible in these photographs? I also discuss the ways in which Kiruna’s history becomes manifested in the town’s transformation and the use of history in urban planning. I argue that, in addressing the colonial history of Kiruna, it is timely to reconsider how memories of a town are communicated into the future by references to the past. I also claim that memory, history, and remembrance and forgetting are represented in this process of history-making and that they intersect gender, class and ethnicity.
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Podolskyi, Anatolii. "Places of Memory for the victims of the Holocaust in Ukraine: the totalitarian legacy and historical and political challenges of today." Political Studies, no. 1 (2021): 106–22. http://dx.doi.org/10.53317/2786-4774-2021-1-7.
Повний текст джерелаАнотація:
The article is devoted to the study of the formation of culture and policy Memory of the Holocaust victims in modern Ukraine. On the example of the international scholar and educational project „Protecting Memory”, which has been going on in Ukraine for more than ten years, the author analyzes the current state, trends, challenges and prospects of creating places of Memory and culture honoring the memory of World War II victims. war, including Ukrainian Jews and Ukrainian Roma. The article also provides a thorough analysis of the fundamental differences in the policy of remembrance for the victims of the Holocaust during the communist regime in Ukrainian lands and in modern democratic Ukraine. In the period from 1945 to 1991, the Communist authorities of the Ukraine banned a special memory of Jewish people, which were the victims of the Holocaust, all victims of National Socialism (official title of the Nazi part − NSDAP in German) during World War II were marked by the euphemism of the Soviet regime as „peaceful Soviet citizens”. The anti-Semitic policy was particularly harsh between 1948 and 1953, when Ukrainian Jews affected by the Nazi occupation came under the brunt of Soviet postwar repression. Thus, the feature of the tragic fate of Jewish communities during the domination of the Nazi anti-Semitic ideology and practice was completely leveled. The USSR denied the identities of civilian victims of the Nazi occupation, especially Jewish people and Roma. Only in the days of sovereign and independent Ukraine, the identity and memory of the victims of the Holocaust and the Roma Genocide in Ukraine were revived. One of the most powerful examples of restoring the historical memory of these civilian victims of the Nazi regime in Ukraine was the „Protecting Memory” project. Thanks to this project, during 2010−2020 in five regions of Ukraine − Lviv, Rivne, Volyn, Vinnytsia, Zhytomyr regions, 20 Memorials to Ukrainian Jewish people and Roma who were killed by Nazi punitive forces and their helpers during the German occupation of Ukraine in 1941−1944 were established. Key words: Holocaust, Antisemitism, Nazism, Stalin repressions Memory politics, World War II, Ukrainian Jews, Ukrainian Roma.
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Laginha Serafim, J. "Malpasset Dam discussion — Remembrances of failures of dams." Engineering Geology 24, no. 1-4 (December 1987): 355–66. http://dx.doi.org/10.1016/0013-7952(87)90072-x.
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Savage, Jay M. "Remembrances and Reflections: Early Days of the Society of Systematic Zoology." Systematic Biology 50, no. 1 (February 1, 2001): 4–6. http://dx.doi.org/10.1080/10635150117515.
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Brisley, Lucy. "‘Auto-analyse’ and the Ethics of Memory in Assia Djebar's Nulle part dans la maison de mon père (2007)." Nottingham French Studies 55, no. 3 (December 2016): 328–42. http://dx.doi.org/10.3366/nfs.2016.0158.
Повний текст джерелаАнотація:
Recent transdisciplinary attempts to theorize an ethics of memory have centred on concepts such as melancholia, haunting and trauma. Despite being pathological states, they have paradoxically been posited as markers of ‘remembrance’ that signal the subject's ethical refusal to ‘move on’. If Algerian author Assia Djebar's literary output has, since 1995, been concerned with such tropes, I argue that her most recent narrative, Nulle part dans la maison de mon père (2007), marks a shift away from such thinking. Rather than focusing on the spectralized others of Algerian history, Djebar's autofictional narrative enacts a return to the self. In doing so, it postulates a new model of relationality between self and other that moves beyond the limitations of melancholic possession, haunting and the traumatic acting out of the past. Drawing on the recent work of Judith Butler, this article demonstrates how Djebar's narrative seeks an ethical mode of remembrance that refuses to fetishize the traumatic condition.
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Frost, Warwick. "Managing and interpreting D-Day's sites of memory: guardians of remembrance." Journal of Heritage Tourism 13, no. 1 (January 8, 2017): 90–91. http://dx.doi.org/10.1080/1743873x.2016.1267015.
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Rachwalska von Rejchwald, Jolanta. "(In)visibles persévérances de l’absence. Les enjeux de la mise en forme dans Les Années d'Annie Ernaux." Quêtes littéraires, no. 1 (December 30, 2011): 122–36. http://dx.doi.org/10.31743/ql.4652.
Повний текст джерелаАнотація:
A dialectic between presence and absence, remembrance and oblivion, testimony and silence, body and its trace reflects the gist of the most recent Ernaux’es book. It constitutes not only plenteaus thematic confluence but also or even majorly an axis of the book’s construction. Its structure encompasses various layers such as: rhetorical, stylistic and typographic, which separately and together combined reside in prevailing tensioned coexistence of presence and absence.
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Beregovyi, V. "HISTORICAL ORIGINS OF THE FORMATION OF THE EARLY CHRISTIAN PHENOMENON OF VENERATION OF MARTYRDOM." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 151 (2021): 9–14. http://dx.doi.org/10.17721/1728-2640.2022.151.10.
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The Institute of Saints is a phenomenon in the history of the Christian Church. This article examines one of the main sources of veneration of Christian saints - the phenomenon of early Christian martyrdom. The author focuses on the early stages of the Christian Church's existence and aims to find the origins of the veneration of holiness in Christian martyrdom, which is a feature of the period of pre-Nicene Christianity. The article examines the main reason for the strained relations between the official authorities of the Roman Empire and the early Christian ecclesia, which led to the emergence of the phenomenon of martyrdom. The reasons for the veneration and sacralization of martyrs in the early Christian pre-Nicene period have been clarified. In order to prove the available examples of sacralization of Christian martyrdom in the pre-Nicene period of the Church's history, the author has previously studied the works of early Christian apologists of the II-III centuries AD - the basis of the early Christian tradition. Because of this, the author draws attention to the Jewish origins of the phenomenon of the sanctity of martyrdom. Accordingly, the article also focuses on the books of the Old Testament. The spiritual and ideological factor of Christian doctrine, which encouraged Christians to glorify martyrs as heroes, is also traced. Key and formative aspects of samples of early hagiography are revealed. According to these sources, an analysis of the places of death of early Christian martyrs and their burials that became fundamental elements to the foundation of the institution of honoring martyrdom is made. The evolution of the glorification of martyrs from the early existence of Christian ecclesia to the period of the conciliar Christian Church in alliance with the Roman state is traced. To this end, the sources of the Church Fathers of the IV-V centuries AD are considered. Based on the treatises of John Chrysostom, the author concludes that the veneration of the days of remembrance of the martyrs was canonically established in the late antique Christian Church. Evidences of the official sacralization of the martyrs is also given by elaborating the texts of the Local and Ecumenical Church Councils. Based on these sources, there are a lot of evidences of the Church's official veneration of martyrs in the initial period of the Church's legal existence in the Roman Empire. Given that the initial veneration of saints took place through the prism of the sacralization of early Christian martyrdom, this article is an integral part of the study of the field of hagiography and the institution of holiness within the history of the Church.
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Bednarska-Kociołek, Joanna. "The difficult legacy and the obligation to remember in the "Topography of Remembrance" by Martin Pollack." Colloquia Germanica Stetinensia 30 (2021): 5–21. http://dx.doi.org/10.18276/cgs.2021.30-01.
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Gubińska, Maria. "Dialogue de la littérature et la peinture dans Femmes d’Alger dans leur appartement d’Assia Djebar." Quêtes littéraires, no. 6 (December 30, 2016): 100–107. http://dx.doi.org/10.31743/ql.217.
Повний текст джерелаАнотація:
The paper presents the phenomenon of hybridity present in Assia Djebar’s writings based on the example of the collection of short stories entitled Femmes d’Alger dans leur appartement (Women of Algiers in Their Apartment). The title of the collection makes reference to famous paintings by Delacroix and Picasso but in doing so the author also supplements the Europocentric discourse with her own voice, the voice of a Francophone Algerian writer who, holding a dialogue with the painters, breaks with exoticism and the orientalising European approach. The dialogue with painting is accomplished on two levels; the first, diegetic and second, essayistic; in ‘The Overture’, and especially in ‘The Afterword’, which is not only a commentary to the painting works by Delacroix and Picasso, but also a complementation of the literary plot. The permanent link of Djebar’s writings to the dramatic present and the remembrance of the women deprived of their voice and subjected to reification is voiced powerfully in the work, which cannot be easily evaluated as it is very diverse in its references to other fields of art.
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Santa Cruz, Lucia. "50 ANOS DE JORNALISMO DA GLOBO: recordar para reafirma." Revista Observatório 3, no. 2 (April 1, 2017): 365. http://dx.doi.org/10.20873/uft.2447-4266.2017v3n2p365.
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Este artigo analisa a série especial 50 anos de jornalismo da Globo, exibida em cinco episódios ao final do Jornal Nacional, na semana do aniversário de meio século da emissora, em abril de 2015. O conteúdo do programa foi organizado tomando como base a memória de 16 jornalistas que participaram das coberturas dos principais fatos do período. Parte-se da hipótese que, muito mais que uma simples recordação, este especial tem como objetivo evocar a importância do telejornalismo e reafirmar a qualidade do trabalho desenvolvido pela emissora. Esta iniciativa se colocaria, portanto, como um contraponto à uma crescente desvalorização dos meios noticiosos tradicionais e especialmente à uma queda na popularidade da própria Rede Globo. Como método, empregaram-se a análise documental, a análise textual qualitativa e a análise de enquadramento.
PALAVRAS-CHAVE: Memória jornalística; História do jornalismo; Autoridade jornalística; Telejornalismo; Rede Globo.
ABSTRACT
This article intends to analyse the special series 50 anos de jornalismo da Globo (50 years of Globo Network Journalism), held on five sequenced days at the last part of Jornal Nacional, during the broadcast half century commemoration, in april 2015. The show content was organized over the memories of 16 journalists that took part of most important coverages of the period. The main hypothesis here is that, much more than just a simple remembrance, this special aimes to evocate the telejournalism importance and its authority, but also to reaffirm the network high quality work. That iniciative can be understood as a counterpart to a growing devaluation of traditional media, and also to a decay in Rede Globo’s own popularity. As method, were used the documental analysis, the qualitative textual analysis and the framework analysis.
KEYWORDS: Journalistic memory; journalism history; journalistic authority; Telejournalism; Globo Network.
RESUMEN
En este artículo se analiza la serie especial de 50 anos de jornalismo da Globo (50 años de periodismo de Globo), que aparece en cinco episodios al final del Jornal Nacional, la semana del aniversario de medio siglo de la estación en abril de 2015. El contenido del programa se organizó en la memoria de 16 periodistas que participaron en la cobertura de los principales acontecimientos del período. Se partió de la hipótesis de que, mucho más que un simple recordatorio, esto especial tiene como objectivo evocar la importancia del periodismo de televisión y reafirmar la calidad de los productos de la estación. Esta iniciativa se pone, por lo tanto, como contrapunto a una devaluación creciente de los medios de comunicación tradicionales y, especialmente, una caída en la popularidad de la propia Red Globo. Como método, se emplearon para el análisis de documientos, el análisis textual cualitativo y el análisis de framing.
PALABRAS CLAVE: Memória del periodismo; Historia.
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Steere, Dorothy Osborne. "Remembrances from the days when William Campbell Steere was Director of The New York Botanical Garden." Brittonia 48, no. 3 (July 1996): 362–64. http://dx.doi.org/10.1007/bf02805302.
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Amir, Faisal, Gondo Mastutik, M. Hasinuddin, and Suhartono Taat Putra. "Dhikr (Recitation) and Relaxation Improve Stress Perception and Reduce Blood Cortisol Level in Type 2 Diabetes Mellitus Patients with OAD." Folia Medica Indonesiana 54, no. 4 (December 11, 2018): 249. http://dx.doi.org/10.20473/fmi.v54i4.10707.
Повний текст джерелаАнотація:
Recitation and relaxation are translated as stimuli that can turn disstraints into uneven conditions (balanced conditions). The purpose of this study was to explain the effect of remembrance and relaxation on improving stress perception and decreasing blood cortisol levels in patients with type 2 diabetes mellitus with Anti Diabetes Medication (OAD). This type of research is quasi-experimental with the non randomized control group pretest posttest design. The population in this study were all type 2 diabetes mellitus patients at the Internal Poly department of Syarifah Ambami Hospital Rato Ebu Bangkalan. The study sample was divided into 2 groups, namely control and intervention, each of which was 14 respondents. First, respondents were asked to fill out an informed consent form, identity, fill in the Depression Anciety Stress Scale 42 questionnaire (DASS 42) and examine cortisol levels as pre-treatment data. Then for 6 weeks the intervention group was given remembrance and relaxation treatment, while the control group was only given health education. After 6 weeks the second group respondents were asked to fill in DASS 42 and examined cortisol levels as data after treatment. Difference data before and after the treatment was tested for normality using Shapiro-Wilk and obtained normal data distribution so that the different tests used independent T test with a = 0.05. Recitation and relaxation can significantly improve stress perception with p value (0.001) <0.05 and reduce cortisol levels with p value (0.024) <0.05. Recitation and relaxation improve stress perception so that the hypothalamic pituitary adrenal (HPA) axis produces a balanced level of the hormone cortisol. Cortisol in a balanced level will improve various metabolic processes.
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Coste, Daniel. "Remembrer, remember." Cahiers du Centre de Linguistique et des Sciences du Langage, no. 23 (April 9, 2022): vii—ix. http://dx.doi.org/10.26034/la.cdclsl.2007.1423.
Повний текст джерелаАнотація:
Il est des occasions qu’on dit propices à revenir sur des parcours, à remettre en connexion des territoires, à rapiécer des moments passés. Formes de récit ou de mosaïque. Remembrer dit le français d’aujourd’hui, dans une volonté de rabouter des parcelles disjointes, remember assure l’anglais, rappelant à l’instant présent des séquences de jadis. Et le remembrement moderne des agriculteurs et des cadastres semble faire écho aux remembrances anciennes remises en mémoire. L’affaire toutefois est un peu plus compliquée qu’il n’y paraît.
45
DE MEYER, BERNARD. "Archives et éthique en littérature : le cas de Gaston-Paul Effa dans Le Miraculé de Saint-Pierre." Australian Journal of French Studies: Volume 59, Issue 2 59, no. 2 (April 1, 2022): 185–97. http://dx.doi.org/10.3828/ajfs.2022.15.
Повний текст джерелаАнотація:
In the context of recent African historical novels that aim to rehabilitate their protagonists through reference to the archives as they appear implicitly, both in the paratext and in the story itself, this article offers a reading of the novel Le Miraculé de Saint-Pierre by Gaston-Paul Effa (2017). This polyphonic novel traces the life of Louis-Auguste Cyparis, allegedly the only survivor of the eruption of the Montagne Pelée in 1902. In this novel, the third-person narrative of Cyparis, which unfolds in three stages (Martinique, the Barnum & Bailey circus and Panama), is interspersed by a conversation between Effa himself as a character and a reader, who could be Cyparis’s great-granddaughter. The validity of written sources is therefore questioned in favour of private remembrance, transmitted from generation to generation. By analysing the thematic of meeting or appointment, this reflection will illustrate the ethical significance of the novel, by combining the approaches of Emmanuel Levinas on the encounter with the Other and of Jacques Derrida on the archive, coalescing them in a postcolonial worldview.
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Camara, Moussa. "Les modes transgressifs de l’espace au profit de l’espace-temps dans La Route des Flandres (1960) de Claude Simon." Lublin Studies in Modern Languages and Literature 44, no. 4 (December 22, 2020): 27. http://dx.doi.org/10.17951/lsmll.2020.44.4.27-34.
Повний текст джерелаАнотація:
<p>The subversion of traditional narrative techniques is one of the main facets of the New Roman. Claude Simon, one of the leading novelists of this literary movement, inscribes his creations in this movement. <em>La Route des Flandres</em> (1960) is in this respect a fertile ground for the transgression of classical spatial aesthetics. In this novel, space is subverted by the way it confuses the reader who seems, like the characters, to be trapped in a labyrinthine road where terror and death reign. Lost in cosmic opacity, the characters are disoriented and desperately search for landmarks. This partly explains the importance of space-time, which appears to be an alternative for the protagonists of the novel to free themselves from the concrete limits of the ruined battlefield, to find themselves in the dream, the power of attorney, the remembrance and reminiscences. Thus, through portraits, letters, newspapers and pictorial paintings, the characters travel here and now, through the thought generated from these objects, in space-time.</p>
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Tymoshenko, A. V. "Comprehension of specifics of lyricism in Ukrainian and French songs as a component of work with the students-vocalists of Popular Music and Jazz specialization." Aspects of Historical Musicology 14, no. 14 (September 15, 2018): 74–91. http://dx.doi.org/10.34064/khnum2-14.06.
Повний текст джерелаАнотація:
Background. In recent years, there has been an increasing interest in the phenomenon of lyricism in Ukrainian musicology. This growth is more so conspicuous given that in the Soviet Musical Encyclopedia this term was omitted, and now it is the pivot of various researches, up to Ph. D. dissertations [7]. There is also a tendency to use this term regarding not only to vocal, but to instrumental music as well, including works lacking noticeable traits of lyrical mood. Works devoted to literature contain valuable information on lyricism, including remarks on the apprehension of this phenomenon in France. On the other side, there are no special researches devoted to incarnation of lyricism in different cultures of pop singing based on their comparison. The objective of research is to reveal specifics of lyricism in Ukrainian and French songs and to apply the results received to the of work with the students of Popular Music and Jazz Department. Methods. To reach that objective, eight songs have been considered. Although these songs belong to different cultures (Ukrainian and French), they are bound the similar plot basics; they pertain to love poetry, and each of them in some way embodies themes of detachment, remembrance, confession of love etc. The main aspect taken into consideration was whether the song leans towards open expression of feeling or no, when the feelings of lyrical hero (even very strong) are kept inside him; and in what way that correlates with the song being French or Ukrainian. Results. Having considering these songs, we were able to state similarities and differences between them. The song “Kohana” (“Beloved”) combines lyrical extraversion with optimistic mood. Plentiful hints about future allow understanding of this song as an open declaration of joy, caused by mutual love. Hence, firm belief in happy future should be represented with active and strong voice. Contrary to that, the song “Ochi voloshkovi” (“Cornflower-blue Eyes”) directs into the past as a reminiscence of pleasant days of happiness. Clearly defined initial nostalgic mood gradually shifts into a tragic one as it becomes clear, that hero’s hopes for future cannot be fulfilled. In this case, emphatic affirmative intonation would be perceived as an illusion. The song “Kvity romena” (“Flowers of chamomile”) represents another pole of Ukrainian songs as it lacks tragic mood or confessions. The text of the song hasn’t any conflicts, and that causes “unproblematic” performing tone. The poetic text differs from the previous two songs as it relies less on a parallelism between nature and state of the soul and uses more complicated methods, such as assonances and more elaborated system of metaphors (the chamomile, initially standing for the soul of the hero, later becomes a symbol of love). Overall, this song characterizes not by “experiencing”, but by representation. The main motive of the song “Dead Leaves” (“Les feuilles mortes”) is remembrance, but not only of the past times, but also of the song, which the lyrical hero used to sing with his beloved. The structure of “Les feuilles mortes” is quite original as it consists of two parts: introduction with clearly defined speech basis, and the main part, where vocal plays bigger role. This reminds of traditional opera form “Recitativo e Aria”, where both parts might be not joined by the same thematic material. “Les feuilles mortes” doesn`t bear conflict as the idea that love cannot be returned is accepted rather calmly, without outburst of lamentation. The “flow” of music is rather smooth as it lacks sudden modulations and unusual intonations; that creates an atmosphere of tranquil reminiscence. The opposite attitude about love is enshrined in the song “The snow is falling” (“Tombe la neige”), where the snow stands for cold and dispassionate reality as well as of the state of soul of lyrical hero. The unity of these meanings is emphasized in the words “Blanche solitude” (“White solitude”), and their opposition – in the contrast of desperate cry and indifferent descent of snow. The melody of song is quite special as it has a pause after each line that creates the effect of woeful sighs. The simplicity of the harmony emphases relentless despair of the hero; thus, the song demonstrates an example of “limitation of expressive possibilities”. In the song “Nathalie” lyricism is combined with narrative features as the song is, basically, the recital of the story of the visit of the French tourist to the Moscow during the Soviet era. Here, the sound-painting is used: to portray the party of Russian students, the orchestra resembling Russian folk instruments is used and gradual acceleration of the tempo creates an allusion to traditional Russian dances. In the last part of the song potentially dramatic phrase “My life appears empty” doesn’t cause culmination as it would do on Ukrainian song – solitude taken just as fact of reality. The conclusion is drawn that the lyricism of Ukrainian songs is mostly inclined to the “pure” type with its open emotionality, and that of French songs – by the synthesis with another moduses of expression (such as narrative, pondering, reminiscence etc.). This difference is visible even more due to the similarities of the poetic texts. The Ukrainian songs usually have more opened form of emotional expression, with illusion of “experiencing”, while the French songs are marked by quite reserved feelings or usage of the change of their intensity as a mean of expression. In the latter case, expressiveness is reached often by another means, which often require more intellectual perception (complicated and refined poetic symbols, music closely following the text, poetic techniques etc.). Although of considered song groups includes those seemingly negating these conclusions (“Kvity romena”, “Tombe la neige”), they can be regarded as exceptions from the general rule that is inevitable and natural in the functioning of “living” artistic culture. Nevertheless, both national cultures share understanding of lyricism as expression of feelings. Comprehension of specifics of lyricism in Ukrainian and French songs will allow the students in their practical work to choose the degree of revealing of emotions suitable to the essence of the performed songs; that, subsequently, will result in the performance being stylistically loyal. At the same time, similarities in interpretation of lyricism allow to overcome any cultural or language barriers.
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Grant-Domond, Jessica. "Mourning (Like Lava): On Returning to the Last Place She Was Alive." Health Promotion Practice 23, no. 6 (November 2022): 929. http://dx.doi.org/10.1177/15248399221128008.
Повний текст джерелаАнотація:
There are some remembrances that are burned into memory: hospital corridors, last moments, and slowed time. It’s easy to measure grief by the days in which the weight is too much. Scales toppled. Memories flashed. But what of its grayness? Abandoned dishes in the sink, the monotony of repeating the “death story,” halted sympathies, and personal absentmindedness. Grief shares a room with the hard truths about Black mortality that are dependent on zip codes, socioeconomic class, and deeply rooted anti-blackness. So unsettling is this grief that is easily tangled within larger webs that it seems to lose its sacredness. Holiness comes from embodiment. I am here and a product of my ancestors (no matter how complicated). My breath is a life force. My breath is a rebellion. My breath will be my salvation. Grief teaches that finding your breath and groundedness is the antidote to strength.To view the original version of this poem, see the supplemental material section of this article online.
49
Jewsiewicki, Bogumil. "Collective Memory and the Stakes of Power. A Reading of Popular Zairian Historical Discourses." History in Africa 13 (1986): 195–223. http://dx.doi.org/10.2307/3171542.
Повний текст джерелаАнотація:
For me collective memory is neither a narrative nor collective knowledge of the past (a sort of historical consensus). Contrary to past accounts, be they public or private, memory does not have a narrative form and is thus not of the literary kind (oral or written). Collective memory is above all a semantic code of memorization and of rememorization; it is, as well, a hierarchy of values which structures a discourse in the past while rooting it in the present. Collective memory gives meaning to the past and bears in mind certain places, facts, dates, and persons around which the memory or memories which also legitimate power build themselves. The relationship between a particular remembrance and its basic facts finds its prime meaning here. In this sense collective memory supports and rationalizes collective identity and, contrary to social fiction, offers a “definitive” reading as it bears on real, even though elapsed, relationships. Collective memory thus rejoins and often reinforces fiction and supports role and behavioral stereotypes, etc.“En ce temps là le roi regardant dans sa maison à Bruxelles il étudiait les nouvelles venant de l'Afrique et dans ses nouvelles plusieurs tribus ont montré que les vivres et les matériaux de travail (n'arrivaient) pas à temps après l'expédition de l'Europe et le Roi Léopold II jetta un coup d'oeil sur l'Atlas (carte géographique) du pays et il dit: on trouvera la route pour faire passer les matériaux de travail, un racourci pour faire le chemin de fer rapidement pour que je puisse envoyer plus rapidement les matériaux en Afrique ainsi on aura pas besoins de porteurs.
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Grenouillet, Corinne. "La révolution espagnole de 1936 dans Pas pleurer de Lydie Salvayre." Literatūra 60, no. 4 (February 6, 2019): 34–46. http://dx.doi.org/10.15388/literatura.2018.10.
Повний текст джерелаАнотація:
[full article and abstract in French; abstract in English and Lithuan
Pas pleurer de Lydie Salvayre (2014) s’inscrit dans un des sous-genre les plus proli- fiques de la littérature française contemporaine, le récit de filiation, qui se présente comme une en- quête sur un ascendant (Viart 2005 et 2009). Par le biais des souvenirs de la guerre d’Espagne que lui raconte sa mère âgée de quatre-vingt dix ans et la lecture simultanée des Grands cimetières sous la lune de Georges Bernanos (1938), Lydie Salvayre qui intervient dans le livre à la première personne, propose une réflexion complexe sur un pan de l’histoire européenne : la Révolution liber- taire espagnole de l’été 1936. Cette dernière est restituée à travers les souvenirs fragmentaires d’un témoin oublieux : la mère, et par le dialogue instauré entre cette dernière et sa fille écrivain. Aux cô- tés de l’histoire du frère assassiné, l’intertexte bernanosien contrebalance, par le témoignage des atrocités perpétrées par les Franquistes sur l’île de Majorque, la mémoire éblouie et sélective d’une femme qui a tout oublié des années qui ont suivi 1936. Nous montrerons que ce roman, manifes- tant une résistance concertée à la nostalgie, propose une réflexion sur le caractère émancipateur de la Révolution libertaire espagnole, et que le traitement littéraire de celle-ci autorise un parallèle avec Mai 1968. Ce roman a une autre portée mémorielle, celui d’inscrire l’histoire espagnole dans la mémoire nationale des Français.
Summary
Pas Pleurer by Lydie Salvayre (Ed. Seuil, 2014) belongs to one of the most prolific sub-genres of contemporary French literature, the narrative of filiation, which presents itself as an inquiry into an ascendant. These are remembrances of a woman who lived a horrifying event – in the sense of the French historian Pierre nora – an event that opens an unprecedented and radically new breach in present day thoughts. Through the memories of the Spanish war told to her by her ninety-year-old mother and the simultaneous reading of A Diary of My Times (Les Grands Cimetières Sous La Lune) by novelist Georg- es Bernanos (1938), Lydie Salvayre offers a com- plex reflection on one aspect of European history: the Spanish libertarian Revolution of the summer of
1936. The latter is recounted through the fragmen- tary memories of a forgetful witness: the mother, and by the dialogue established between her and her daughter-writer. Alongside the story of the murdered brother, the Bernanosian inter-text counterbalances, throughout the testimony of the atrocities perpetrat- ed by the Franquists on the island of Majorca, the dazzled and selective memory of a woman who had forgotten all the years that followed 1936. We show that this novel, which inscribes the memory of Span- ish history into the national memory of the French, proposes the praise of an emancipatory moment, by which the author seems to take indirect position in the re-evaluation of which the years 1968 are cur- rently the object