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Journal articles on the topic 'Commemorative practices'
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1
Ковальська-Павелко, І. "MILITARY COMMEMORATIVE PRACTICES AS A COMPONENT OF THE HISTORICAL MEMORY OF THE UKRAINIAN PEOPLE ABOUT SECOND WORLD WAR." Problems of Political History of Ukraine, no. 15 (February 5, 2020): 168–80. http://dx.doi.org/10.33287/11937.
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The analysis shows that military commemorative practices, as a component of the historical memory of the Ukrainian people of World War II, are sufficiently diverse and mainly aimed at uniting society around key issues of state formation. It is established that the essential feature of commemoration is the creation of shared memories through the elaboration of rituals of perpetuation (worship, celebration, etc.) of certain persons and events, the construction of “places of memory” (P. Nora). Commemoration, which is defined as the purposeful process of preserving the memory of events significant to the nation, is realized through commemorative practices – a set of ways that contribute to the consolidation, preservation and transfer in society of its historical past. The most common commemoration practices are the erection of monuments, the creation of museums and memorials, commemorations at national and local levels, commemoration of historical documents, and more.Accordingly, in the context of the formation and reproduction of the historical memory of the Ukrainian people, the militaristic commemorative practices of World War II are divided into three groups, depending on the level of memory and the peculiarities of historical development. In particular, the first group is represented by local forms of militaristic commemoration, initiated by family members, friends and veterans themselves, who collectively represent a group’ collective memory of a war that proclaimed the nation’s reconciliation with its heritage, military losses through the expression of grief, and mourning (accounts for the 40-50s of the twentieth century); the second group is a commemorative practice, the creation of which was initiated by the central authorities (president, parliament, government) and contained a collective memory of war at the national level, which was accompanied by the heroization and symbolization of the Great Victory (in the 1960-1970’s); the third group is represented by sources of personal origin, capable of actualizing the representations of war on specific examples, there is a combination of elements of the previous groups (periods) when, together with the ideological onset of the state on social (historical) memory, the expansion of memory space into everyday life, there is an attempt to return personal memory, inherent in the early (post-war) period, when the emphasis is on sacrifice, not just on the heroization of the events of World War II.
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Bondarevych, I. M. "Anthropological Dimension of Commemorative Practices: The Phenomenon of Bodily Memory." Anthropological Measurements of Philosophical Research, no. 19 (June 30, 2021): 41–51. http://dx.doi.org/10.15802/ampr.v0i19.235987.
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Purpose. The article is aimed to analyse the phenomenon of bodily memory in the context of commemorative practices. The commemorative practices are a social instrument known since archaic times, which had different ways of use in different epochs. In totalitarian societies, officially organized commemorative practices are frequently used for propaganda and manipulation. For most people, their mechanism remains unconscious, as bodily memory plays a leading role there. The density of a modern social world actualises the ability to observe own changes and regulate the processes of their flow. This updates an exploration of the bodily memory phenomenon. Theoretical basis. The classification of forms of bodily memory is carried out in the article: genetic (cellular memory, heredity), psychophysical (memory for different types of sensations, skills, muscle tone, etc.), psychoenergetic (emotions, mental states, mood, unconscious action, etc.), mental (knowledge of the rules of social games, attitudes, stereotypes, thoughts, memories, ways of our detection, behaviour, etc.). It has been revealed that the systemic openness of bodily memory is the fundamental basis of commemorative practices. Originality. The term "conscious commemoration" is proposed to denote the anthropological process associated with self-knowledge, self-construction and co-creation, which requires a distinction between forms of bodily memory, understanding of its structural features and functional capabilities. Conclusions. The phenomenon of bodily memory reveals the anthropological potential of commemorative practices. It can manifest itself as an independently organized body-spiritual practice of self-construction (harmonization of the architecture of one’s own body and individuality) on the basis of self-knowledge and self-observation (directing attention to one’s movements, reactions, behaviour, honest recognition of one’s attitudes). The latter is the foundation of conscious co-creation. The phenomenon of bodily memory reveals the secret of spiritualization in the process of approaching a person to his body.
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Vance, Jonathan F. "Heroes for More Than One Day: Commemorating War." Canadian Historical Review 102, no. 3 (2021): 454–64. http://dx.doi.org/10.3138/chr-2020-0044.
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The commemoration of war is almost as old as war itself – and as war has changed so too has its commemoration. This article explores some of the changes, from the emergence of vernacular forms of memorialization to the process by which objects or practices take on commemorative meaning or, alternately, lose that commemorative meaning. Commercialization has had a significant impact on memorialization and so too has the advent of virtual commemoration, especially through social media. It concludes by surveying some of the challenges that historians of war commemoration may face in the Internet age, even in the face of some striking similarities in the nature of war memorialization.
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Stelnykovych, Serhii. "TRAGEDY IN BAZAR IN THE COMMEMORATIVE PRACTICES OF THE ANTI-BOLSHEVIK INSURGENCY AND UKRAINIAN EMIGRATION IN THE 1920s–1930s." Intermarum history policy culture, no. 7 (January 28, 2020): 49–64. http://dx.doi.org/10.33287/112003.
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The objective of the article is to investigate the commemorative practices related to the tragedy in Bazar in the context of the anti-Bolshevik insurgency and Ukrainian emigration of the 1920s–1930s. The methodology of the scientific research is based on the general scientific and special historical methods, taking into account the basic principles of historical world perception: historicism, scientific character, objectivity, systematic approach. The principles of historicism and scientific character have made it possible to reproduce the peculiarities of the commemorative practices associated with the tragedy in Bazar in all its complexity and diversity, interrelation and interdependence with the events of the time. The principle of objectivity is a helpful way to analyze the outlined problem with a critical survey of reference data. The principle of the systematic approach has enabled us to form a coherent picture of the manifestations of the commemorative practices in memory of the victims of the tragedy during the outlined period. The scientific novelty of the research lies in the fact that it examines the events of November 1921 from the standpoint of the historical memory schools for the first time. A great variety of reference data has made it possible to examine the commemorative practices in the memory of the victims of the tragedy in Bazar in a short chronological period from the 1920s and during the 1930s. As a result of the study, the author concludes that the first attempts to commemorate the victims at their burial sites occurred in the early 1920s. The preservation of the memory of the tragedy in Bazar fostered the spread of anti-Bolshevik insurgencies in Zhytomyr region. As the Soviet authorities aimed to destroy the historical memory of the victims of the November 1921 execution, the attempts to preserve it through various commemorative practices were connected with the Ukrainian political emigration abroad (Poland, France, and Czechoslovakia) because the former Ukrainian military as well as the emigration government structures of the UNR were situated there. In the interwar period the commemoration of the tragedy in Bazar was embodied and reflected in the works of fine art. Furthermore, memoirs on both the Second Winter Campaign of the UNR Army and the tragedy in Bazar were published during this time.
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Alonso González, Pablo. "The organization of commemorative space in postcolonial Cuba: From Civic Square to Square of the Revolution." Organization 23, no. 1 (2015): 47–70. http://dx.doi.org/10.1177/1350508415605100.
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This article carries out a long-term exploration of the changing forms of organizing commemorative space in postcolonial Cuba. From a non-representational and processual approach, it argues that there is a close connection between different ideologies, and the social and material organization of commemoration. Because commemorative spaces are socially constituted and embedded in power relations, this study addresses the shifting forms of connecting the subjective and objective sides of memory, that is, how commemoration organizes the relation between people and the materiality of commemorative artefacts. During both the capitalist-republican and communist-revolutionary periods, commemorative spaces were constructed and reworked to renew political hegemony under different premises. These transformations are examined through three conceptual metaphors—text, arena and performance—and three organizing practices—enchantment, emplacement and enactment. The focus is placed on one of the main Cuban commemorational spaces: the Civic Square or Square of the Revolution of Havana.
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Tran, Quan Tue. "Remembering the Boat People Exodus." Journal of Vietnamese Studies 7, no. 3 (2012): 80–121. http://dx.doi.org/10.1525/vs.2012.7.3.80.
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This essay examines the controversial stories and implications of two memorials built in March 2005 by former boat people from Vietnam on Pulau Bidong (Malaysia) and on Pulau Galang (Indonesia) to commemorate the refugee exodus that ensued after the end of the Vietnam War (April 1975). Tracing the histories and analyzing the contents of these objects, this essay not only illuminates the intertwining social, cultural, political, economic, moral, and spiritual dimensions of contemporary diasporic Vietnamese commemorative practices, but also explains how and why these commemorative practices are entangled in local, national, international, and transnational dynamics and therefore have multilateral impacts.
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Williams, Howard. "Depicting the Dead: Commemoration Through Cists, Cairns and Symbols in Early Medieval Britain." Cambridge Archaeological Journal 17, no. 2 (2007): 145–64. http://dx.doi.org/10.1017/s0959774307000224.
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This article develops recent interpretations of mortuary practices as contexts for producing social memory and personhood to argue that early medieval cairns and mounds served to commemorate concepts of gender and genealogy. Commemorative strategies are identified in the composite character, shape and location of cairns and in their relationship with other commemorative monuments, namely Class I symbol-stones. The argument is developed through a consideration of the excavations of early medieval cists and cairns at Lundin Links in Fife.
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Yarskaya-Smirnova, Valentina Nikolaevna, Nikolay Sergeevich Bozhok, and Dmitrii Viktorovich Zaitsev. "Inversion of temporality in commemoration of cultural-historical reconstruction." Человек и культура, no. 5 (May 2020): 11–24. http://dx.doi.org/10.25136/2409-8744.2020.5.33747.
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The object of this research is the commemorative practices of cultural-historical reconstruction. The subject of this research is the inversion of temporality in festival practices of cultural-historical reconstruction. The goal lies in determination of specificity of temporal representations of historical reenactors through the prism of the concept of inversion of social time. For achieving the set goal, the author carries out a secondary analysis of interviews with the planners and participants of the historical reconstruction festival “Times and Epochs”. The materials of Russian media comprised the empirical basis for this work. Most informative source was portal “The City”, which published interviews with the representatives of historical reconstruction movement from various Russian cities, socio-demographic and professional groups. The novelty of is defined by introduction of the new theoretical and empirical material into the scientific discourse. The memorial culture and cultural-historical reconstruction are viewed as significant and effective factors of collective commemoration from the perspective of temporal approach for the first time. The conducted analysis allowed determining multivariation of the motives and intentions underlying the commemorative practices of cultural-historical reconstruction. The festival “Times and Epochs” is viewed as an example of commemorative practice, where the subject of commemorative activity is the collective past, actualized within metropolitan sociocultural space in terms of the project-network approach. The author reveals the problems of development of the festival as a memorial project, as well as prospects of its integration into the urban environment.
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Groat, Cody, and Kim Anderson. "Holding Place: Resistance, Reframing, and Relationality in the Representation of Indigenous History." Canadian Historical Review 102, no. 3 (2021): 465–84. http://dx.doi.org/10.3138/chr-2020-0045.
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This article explores questions of commemoration in Canadian history from the perspective of two Indigenous historians: one who has engaged in public history through performance art (Anderson) and another who is building a career studying public history (Groat). Our interest lies not only in commemorative acts related to Canadian history that we must resist and reframe but also in questions of how Indigenous peoples might hold place through our own commemorative practices. The article is shaped around recollections of performance art that Anderson has conducted with the public history troupe, the Kika’ige Historical Society – work that evolved in response to celebrations of Canada’s sesquicentennial. We argue that, as demonstrated by the Kika’ige Historical Society, Indigenous peoples have resisted, reframed, and engaged in processes of relationality to create new ways of sharing Indigenous histories. We document Canadian commemorative monuments and acts that have invited resistance from Indigenous peoples. This resistance started in the early twentieth century and has increased exponentially in recent years. Indigenous peoples are now reframing colonial informed commemoration and asserting their own practices that include renaming sites in Indigenous languages, engaging ceremony and public art, and calling for policy change. We celebrate contemporary Indigenous commemorations as relational practices that distinguish themselves by their engagement with the land and the integration of human, natural, and spirit worlds.
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Cutcher, Leanne, Karen Dale, and Melissa Tyler. "‘Remembering as Forgetting’: Organizational commemoration as a politics of recognition." Organization Studies 40, no. 2 (2017): 267–90. http://dx.doi.org/10.1177/0170840617727776.
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This paper considers the politics of how organizations remember their past through commemorative settings and artefacts. Although these may be seen as ‘merely’ a backdrop to organizational activity, they form part of the lived experience of organizational spaces that its members enact on a daily basis as part of their routes and routines. The main concern of the paper is with how commemoration is bound up in the reflection and reproduction of hierarchies of organizational recognition. Illustrated with reference to two commemorative settings, the paper explores how organizations perpetuate a narrow set of symbolic ideals attributing value to particular forms of organizational membership while appearing to devalue others. In doing so, they communicate values that undermine attempts to achieve equality and inclusion. Developing a recognition-based critique of this process, the discussion emphasizes how commemorative settings and practices work to reproduce established patterns of exclusion and marginalization. To this end, traditional forms of commemorative portraiture that tend to close off difference are contrasted with a memorial garden, in order to explore the potential for an alternative, recognition-based ethics of organizational commemoration that is more open to the Other.
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Cutcher, Leanne, Karen Dale, Philip Hancock, and Melissa Tyler. "Spaces and places of remembering and commemoration." Organization 23, no. 1 (2015): 3–9. http://dx.doi.org/10.1177/1350508415605111.
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Organisations engage in remembering and commemorative practices, often to produce effects of stability and continuity and to create shared meanings and culture, yet commemoration has been a relatively neglected theme in the study of organisations. The articles in this Special Issue range across diverse examples to provide a rich understanding of the dynamic and complex processes involved in the organisation of commemoration. In particular, they illustrate the importance of paying attention to materialities, spatiality and embodiment in the lived experience of practices of remembering.
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Harmanşah, Ömür. "‘Source of the Tigris’. Event, place and performance in the Assyrian landscapes of the Early Iron Age." Archaeological Dialogues 14, no. 2 (2007): 179–204. http://dx.doi.org/10.1017/s1380203807002334.
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Performative engagements with specific, culturally significant places were among the primary means of configuring landscapes in the ancient world. Ancient states often appropriated symbolic or ritual landscapes through commemorative ceremonies and building operations. These commemorative sites became event-places where state spectacles encountered and merged with local cult practices. The Early Iron Age inscriptions and reliefs carved on the cave walls of the Dibni Su sources at the site of Birkleyn in Eastern Turkey, known as the ‘Source of the Tigris’ monuments, present a compelling paradigm for such spatial practices. Assyrian kings Tiglath-pileser I (1114–1076 B.C.) and Shalmaneser III (858–824 B.C.) carved ‘images of kingship’ and accompanying royal inscriptions at this impressive site in a remote but politically contested region. This important commemorative event was represented in detail on Shalmaneser III's bronze repoussé bands from Imgul-Enlil (Tell Balawat) as well as in his annalistic texts, rearticulating the performance of the place on public monuments in Assyrian urban contexts. This paper approaches the making of the Source of the Tigris monuments as a complex performative place-event. The effect was to reconfigure a socially significant, mytho-poetic landscape into a landscape of commemoration and cult practice, illustrating Assyrian rhetorics of kingship. These rhetorics were maintained by articulate gestures of inscription that appropriated an already symbolically charged landscape in a liminal territory and made it durable through site-specific spatial practices and narrative representations.
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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 (2021): 69–88. http://dx.doi.org/10.32653/ch17169-88.
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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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Sokolova, Olga M. "Formation and Development Determinants of the City Commemorative Culture." Observatory of Culture 18, no. 2 (2021): 127–39. http://dx.doi.org/10.25281/2072-3156-2021-18-2-127-139.
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Based on historical-genetic and comparative research methods, the article reveals the determinants of formation and development of the city commemorative culture. This issue is relevant because of the increasing influence of the memory of the past on modern sociocultural processes. The scientific novelty of the article lies in the study of poorly studied issues of the impact of commemorative culture on the development of culture in general; the opportunities of regulating the nature and distribution of memorial forms; the factors determining the formation of the city commemorative culture in the context of the historical and sociocultural dynamics of applicable societies of the civilizations of the past and present. The article uses an integrated approach, which determines the interdisciplinary nature of scientific research, allowing analyzing the aspects of the origin, interpretation of the features of the history and existence of monuments in different cultures. There are provided examples of commemoration practices in the post-Soviet countries, including the Republic of Belarus. The article concludes that the content of commemorative culture is determined primarily by religious traditions and state priorities. The creation of monuments and places of memory is used as an agitation and manipulative resource making an emotional impact; as an ideological tool shaping the perception of history in accordance with the state ideology. Commemorative practices take on special significance during the formation of nations, influencing the subject’s identification with the nation, and the awareness of national solidity. In this case, the monument represents a universal form of embodying and conveying the national idea.
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Banjeglav, Tamara. "Political rhetoric and discursive framing of national identity in Croatia’s commemorative culture." Journal of Language and Politics 17, no. 6 (2018): 858–81. http://dx.doi.org/10.1075/jlp.17074.ban.
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Abstract The topic of this paper is framing of collective, national identities in commemorative speeches. It identifies abstract conceptions of Croatian national identity articulated by political elites during commemorative practices and examines what patterns are used for their linguistic expression. The questions that are posed are how Croatian nation and national identity are framed in discourse and whether constructs of national identity are formed depending on the context and on the party political affiliation of the speaker. However, the aim is also to track potential changes in elite narratives over time. The analysis is based on a corpus of commemorative speeches delivered by Croatia’s political elites on the occasion of celebration of the Croatian army victory in a military operation. The main focus is on the conceptual and linguistic analysis of the collective identities and sociocultural concepts in the staged communication during commemoration rituals.
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Olson, Brandon R. "Roman Infantry Helmets and Commemoration among Soldiers." Vulcan 1, no. 1 (2013): 3–19. http://dx.doi.org/10.1163/22134603-00101001.
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It has long been recognized that perceptions of individual posthumous memory and the commemorative devices harnessed to maintain it differ greatly through time. In pre-Christian Rome, the belief that an individual enjoyed an afterlife through the perpetuation of their memory before and after death was central to Roman social identity and encompassed not only the act of reproducing or recalling anindividual or an event, but reflected an individual’s character and virtues. Recent studies demonstrate that the material correlates of commemorative behavior pervaded the Roman visual landscape. Although the majority of evidence bespeaking commemoration represents the elite, the importance of memory was widely recognized. It would, therefore, be difficult to assume that only the upper classes engaged in such rituals. Roman soldiers, as individuals in a profession that took them far from their native land, also practicedsuch behavior. Without the means to engage in traditional commemorative practices, Roman legionaries devised unique methods to fulfill their commemorative needs. This investigation argues that the personalization of infantry helmets did more than denote personal property. It also became a tool created by soldiers to safeguard their memory. As objects that pervaded the visual landscape of the military realm, legionary helmets became an ideal medium for commemorative behavior.
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Wanner, Catherine. "Commemoration and the New Frontiers of War in Ukraine." Slavic Review 78, no. 2 (2019): 328–35. http://dx.doi.org/10.1017/slr.2019.88.
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The war in eastern Ukraine continues to produce casualties and an ever growing number of refugees and displaced persons every day. When urban public space is dedicated to commemorating the dead who have died since the Maidan protests, the frontiers of war become inscribed in the urban landscape and in the everyday life of many Ukrainians. These commemorative spaces are an unrelenting reminder of the armed conflict in eastern Ukraine that threatens to remake political borders once again. Commemorative practices articulate new understandings of relatedness as symbolic statements that, once inscribed in public space, have the potential to affect the thinking of locals and far outlive the actual armed conflict that produced them.
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Fedotova, Natalia G. "PRACTICES OF URBAN COMMEMORATION: FEATURES OF THE CITY CULTURAL MEMORY FORMATION." Vestnik Tomskogo gosudarstvennogo universiteta. Kul'turologiya i iskusstvovedenie, no. 39 (2020): 130–43. http://dx.doi.org/10.17223/22220836/39/12.
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From the standpoint of the cultural approach, the cultural memory of the city is a complex space for storing, transmitting and updating the cultural meanings of the city (events, dates, legends, myths, famous personalities, places, etc.). The scientific interest in its research is explained by the fact that the cultural memory of the city is a symbolic resource capable of determining the urban reality, identifying the present and future of the city. The presence of current and potential layers gives the cultural memory of the city the property of mobility, which makes it necessary to artificial support the city cultural meanings and, on the contrary, opens up the possibility to update their repertoire in the urban space. This function is performed by the practice of urban commemoration as a means of forming the cultural memory of the city. Since the cultural memory of the city is a socio-cultural construct, there-fore, the role of urban commemoration increases, which, through the actualization of episodes of the past, determines what to remember and how to perceive cultural meanings. The identification and analysis of urban commemoration practices can be carried out on the basis of studying the specifics and conditions of broadcasting commemorative information, through an in-terdisciplinary synthesis of available fragmentary studies. Thus, a variety of urban commemoration practices should be presented using the following typology: a) visual and verbal practices; b) emotion-al and cognitive practices; c) institutional practices; d) performative practices; e) symbolic practices. Separately, it is necessary to highlight the practices of urban commemoration, which purposefully shape the cultural memory of the city and are directly related to the memorial culture of the city, which sets the contours of the social policy of memory. The general condition of commemorative practices is communication, which provides the process of structuring cultural memory itself. It is in the process of communication that symbolic marking of the cultural meanings of the city is carried out through the transformation of individual memories into collective ones, as well as through the cultivation of the city memory fragments (actual or latent). In the era of the information society, a special communica-tive role belongs to the media as a powerful generator of cultural meanings that accumulates com-memorative practices. Becoming a part of the media field, a fragment of cultural memory can acquire a certain value, become famous, get a peculiar assessment and interpretation. The presented typology of practices of urban commemoration and the revealed features of their representation in the urban environment are primary in nature and are an attempt to unite separate studies into a single continuum, thus creating the conditions for a comprehensive understanding of the mechanism of the city cultural memory formation.
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Davis, Rochelle. "The Politics of Commemoration among Palestinians." Journal of Palestine Studies 47, no. 1 (2017): 69–85. http://dx.doi.org/10.1525/jps.2017.47.1.69.
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Thinking about events and dates that Palestinians commemorate, one hundred years after the fateful Balfour Declaration of 1917, reveals a political timeline on which the story of contemporary Palestinian history hangs. Commemoration, as an act, tends to lionize certain events and persons, especially when it is officially created or sponsored. Because Palestinians have long been without an official political entity in Palestine that can produce official commemorative actions, Palestinian commemorations reflect both individual and collective actions that develop and change over time. This essay analyzes those actions and the different spaces and actors behind them to explicate the politics of commemoration. It posits that the metanarratives of Palestinian history that have developed give primacy to the powers and forces that undermined Palestinian aspirations and actions. As metanarratives, they create frames for understanding history within a political and national discourse of struggle, dispossession, and suffering. And yet, these metanarratives miss the embodied practices of commemoration that define Palestinian life within this struggle. Detailing Palestinians' commemorations reveals the robust culture that ties commemorations of the past with activism, awareness, and education for the present and the future.
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Papazian, Sabrina. "The Cost of Memorializing: Analyzing Armenian Genocide Memorials and Commemorations in the Republic of Armenia and in the Diaspora." International Journal for History, Culture and Modernity 7, no. 1 (2019): 55–86. http://dx.doi.org/10.18352/hcm.534.
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In April of 1965 thousands of Armenians gathered in Yerevan and Los Angeles, demanding global recognition of and remembrance for the Armenian Genocide after fifty years of silence. Since then, over 200 memorials have been built around the world commemorating the victims of the Genocide and have been the centre of hundreds of marches, vigils and commemorative events. This article analyzes the visual forms and semiotic natures of three Armenian Genocide memorials in Armenia, France and the United States and the commemoration practices that surround them to compare and contrast how the Genocide is being memorialized in different Armenian communities. In doing so, this article questions the long-term effects commemorations have on an overall transnational Armenian community. Ultimately, it appears that calls for Armenian Genocide recognition unwittingly categorize the global Armenian community as eternal victims, impeding the development of both the Republic of Armenia and the Armenian diaspora.
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Juhász, Katalin. "6 October - The memorial day of the Martyrs of Arad in historical perspective: commemoration practices, local and folklore traditions." A day in the calendar. Celebrations and memorial days as an instrument of national consolidation in Central, Eastern and South-Eastern Europe from the nineteenth to the twenty-first century, no. 1 (2019): 17–46. http://dx.doi.org/10.31168/2619-0877.2018.1.1.
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The Hungarian revolution of 1848–1849 which broke out as a fight for civil reforms, new constitutional arrangements and national independence ended with the execution of the revolutionary generals on 6 October 1849 in Arad. Ever since, this day is marked annually all over the country as a day of national mourning, and in 2001 it was legally instituted in the calendar as a day of commemoration. The article explores the shaping of the cult of “the Martyrs of Arad” as well as the history and the format of commemorative events from the middle of the nineteenth century to the present day. Folklore (textual and ritual) traditions connected with the Martyrs of Arad, spread both in towns and the countryside and still define the meaning and content of the commemorative practices. A song about the Martyrs of Arad deserves special attention as it has remained a constant element of memorial events, which otherwise vary across the country
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Tollebeek, Jo. "Commemorative Practices in the Humanities around 1900." Advances in Historical Studies 04, no. 03 (2015): 216–31. http://dx.doi.org/10.4236/ahs.2015.43017.
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Shelegina, O. N. "COMMEMORATIVE PRACTICES IN MUSEUMS OF LOCAL HISTORY." Bulletin of the Buryat Scientific Center of the Siberian Branch of the Russian Academy of Sciences, no. 3 (2020): 74–82. http://dx.doi.org/10.31554/2222-9175-2020-39-74-82.
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Urvantseva, Natalya. "PLACES OF MEMORY ASSOCIATED WITH PETER THE GREAT IN THE CITY OF PETROZAVODSK." Studia Humanitatis 18, no. 1 (2021): 50–62. http://dx.doi.org/10.15393/j12.art.2021.3702.
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The article examines memorial sites associated with the name of Peter the Great in the city Petrozavodsk. The main aims of the article are to reconstruct the history of memorial structures, to determine their connection with the urban landscape, and to identify certain commemorative practices. This study claims to fill the gap associated with the study of memorial sites in the historiography of the city. The most frequent occasions for commemorating Peter I were various anniversaries (of the emperor, the factory, or the city of Petrozavodsk), as well as certain tragic events in the history of Russia and the processes associated with them. The author shows how the social structure changes influenced the attitude towards the monument to Peter the Great – from its creation to its destruction, oblivion, and restoration. The study deals with a set of sociocultural actions around the monument to Peter the Great (its protection and restoration) and a wide range of commemorative practices (ceremonial laying and opening, moving it around the city, some ritual actions with the monument).
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Kudaibergenova, A. A. "Commemoration of Mustafa Shokai’s personality: monuments, cinema." BULLETIN of L.N. Gumilyov Eurasian National University. HISTORICAL SCIENCES. PHILOSOPHY. RELIGION Series 130, no. 1 (2020): 107–18. http://dx.doi.org/10.32523/2616-7255-2020-130-1-107-118.
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This article analyzes the commemorative practices of Mustafa Shokai, a prominent representative of Kazakh intelligentsia of the twentieth century in the modern cultural space of Kazakhstan. Two categories of memory practices that are most accessible to the General public are considered: monuments and cinematography using appropriate methodological tools. The author of the article pays special attention to the reasons, motivations and actors of the memory practices of Mustafa Shokai – most often the actors are his «countrymen», and all the monuments are located in the Kyzylorda region – in the homeland of Shokai. The article was prepared in the framework of the project «Places of memory» in modern culture of Kazakhstan: processes of commemoration in public spaces».
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Viazinkin, Aleksei, and Irina Vladimirovna Dvukhzhilova. "The problem of virtual reconstructions of “places of commemoration” in light of the spatial cultural turn." Урбанистика, no. 3 (March 2020): 1–8. http://dx.doi.org/10.7256/2310-8673.2020.3.32423.
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This article examines the problem of historical-cultural significance of virtual reconstructions of places of commemoration and creation of digital museums in the context of spatial turn in cultural sciences. “Places of commemoration” are viewed not only as the objects of virtual reconstruction, but also as the sources of social constructs and social practices, as the elements of cultural capital of the city. In this vein, the projects of digital museums can be viewed as the program for creation of commemorative environment, which in turn, contributes to formation and development of the sense of solidarity in the society. An interdisciplinary approach is realized through the use of methodology of historical and culturological studies, with consideration of the so-called spatial turn in cultural sciences, as well as technologies of virtual design and mathematical modeling. Formation of commemorative environment and civil identity is intensified by any form of reference (including virtual space) to the places of commemoration as to the landmarks of social memory and tradition, key components of historical capital of the city. The projects of virtual reconstruction (creation of digital museum) of memorial places using software platforms with an open code OpenSimulator should be perceived as “augmented reality” of historical capital of the city.
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Jakob, Joey Brooke. "Beyond Abu Ghraib: War trophy photography and commemorative violence." Media, War & Conflict 10, no. 1 (2016): 87–104. http://dx.doi.org/10.1177/1750635216636136.
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The commemoration of wartime often has emerged alongside brutal practices waged on the enemy, and the photographed events at Abu Ghraib are no exception. Indeed, the composition of these images builds upon a visual history in which certain dynamics are represented within more general and often innocuous combat photography. This article focuses on two things in order to articulate this premise. The first is to outline how ‘war trophy photography’ is the result of the entwined practices of war photography and trophy collection. Mapped using a combined comparative historical approach and visual semiotics, this research draws upon three images, one from WWI, another from WWII, and one from Abu Ghraib. Specifically to highlight how posing within these photos acknowledges the images as trophies, the second function of this article emerges with the concept of ‘commemorative violence’, as the representation is fused with emotional communication and cultural memory.
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Khalili, Laleh. "GRASS-ROOTS COMMEMORATIONS: REMEMBERING THE LAND IN THE CAMPS OF LEBANON." Journal of Palestine Studies 34, no. 1 (2004): 6–22. http://dx.doi.org/10.1525/jps.2004.34.1.6.
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The Oslo negotiations——and the specter of a Palestinian renunciation of the right of return——greatly increased the insecurities of Palestinian refugees in Lebanon. The new uncertainties in turn triggered the emergence in the refugee camps of commemorative practices different from those previously sponsored by the Palestinian leadership. The new forms of commemoration, centered on the villages left behind in Palestine in 1948 and including popular ethnographies, memory museums, naming practices, and history-telling using new technologies, have become implicit vehicles of opposition and a means of asserting the refugees' membership in the Palestinian polity. Beyond reflecting nostalgia for a lost world, the practices have become the basis of the political identity of the younger generations and the motivation for their political mobilization.
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Belonogova, Evgeniya Alekseevna. "The Tangshan earthquake in China: current commemorative practices." Sibirskie istoricheskie issledovaniya, no. 4 (December 1, 2019): 114–33. http://dx.doi.org/10.17223/2312461x/26/6.
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Анисимов, Николай Владимирович, and Галина Анатольевна Глухова. "Food in Modern Commemorative Practices of the Udmurts." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 3 (November 2, 2020): 141–56. http://dx.doi.org/10.26158/tk.2020.21.3.012.
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В статье рассматривается пищевой код в современной поминальной практике удмуртов, выявляются символика и семантика наиболее значимых блюд и напитков поминальной трапезы, а также действий, совершаемых с ритуальной едой. Акцентируется внимание на приготовлении национальных блюд, способах ритуального подношения и употребления, на локусах отправления пищевых даров и сакральных посредниках. В культуре удмуртов ритуальная пища до настоящего времени остается одной из ключевых составляющих обрядов, направленных на общение с умершими, при этом полевые материалы последних десятилетий свидетельствуют об изменениях, связанных с использованием пищи на поминках. Наряду с принятыми ритуальными блюдами и напитками наблюдается включение в поминальную практику современных видов продуктов, зафиксированы отказ от приготовления некоторых видов традиционных блюд, невыполнение привычных для поминок действий. Трансформационные процессы ведут, с одной стороны, к постепенному угасанию традиции, с другой - к внедрению в нее канонов православной культуры. This article examines the food code in the modern memorial practice of the Udmurts. It reveals the symbolism and semantics of the most important dishes; of the drinks served with the memorial meal; and of the actions performed with ritual food. Attention is focused on the preparation of national dishes, the methods of ritual offerings and consumption, on the places where gifts of food are sent, and on sacred intermediaries. In the Udmurt culture, ritual food still remains one of the key components of rituals aimed at communicating with the dead. Field observation of recent decades indicates changes related to the use of food at wakes. Along with the customary ritual food and drink, modern products may be included in the memorial practice. We have also observed the refusal to cook some traditional dishes and a failure to perform some customary wake practices. Such developments lead, on the one hand, to the gradual extinction of tradition, and on the other, to the introduction of Orthodox cultural norms.
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Baumel, Judith Tydor. ""In perfect faith": Jewish religious commemoration of the Holocaust." Studies in Religion/Sciences Religieuses 30, no. 1 (2001): 5–21. http://dx.doi.org/10.1177/000842980103000102.
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This essay analyses the Holocaust-related commemorative practices of three Jewish publics during the past 50 years: the "Centrist," "Ultra-Orthodox" and "Universalist" schools of thought. Each of these groups represents for theologians a major school of belief and practice within contemporary Judaism.
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Chukhin, Stepan Gennadievich, Elena Anatolyevna Cherkevich, and Elena Viktorovna Chukhina. "Formation of life-purpose identity in adolescent and junior age." SHS Web of Conferences 121 (2021): 02006. http://dx.doi.org/10.1051/shsconf/202112102006.
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Research background: the concept of “identity” is defined as a property of the human psyche to express in a concentrated form how one perceives his/her affiliation to various social, economic, national, professional, linguistic, political, religious, racial and other groups or other communities, or a person’s acceptance of the properties inherent in these groups or communities. The life-purpose identity is a fundamental parameter for defining one’s place in life, one’s value orientations and, above all, for affiliating oneself with the major social values of the modern society. Purpose of the research: theoretical justification, experimental representation and technological support of the process of life-purpose identity formation in adolescent and junior age. Methods: theoretical analysis and study of psychological literature on the problem under discussion, which included generalisation, comparison and systematisation of the obtained data. Empirical data collecting methods (testing). Methods of mathematical statistics (λ-Kolmogorov-Smirnov test, Student t-test, Pearson linear correlation r-coefficient), Leontyev’s life-purpose orientation test, Karpov’s methods for determining the individual measure of reflexivity, Stolin’s and Pantileev’s self-attitude method, Sharov’s ontology of personal myth of life. Results and novelty: the article makes an attempt to delineate the problem-plagued field of one’s life-purpose identity; gives a representation of diagnostic results, substantiates and develops the technological support for the formation of life-purpose identity in adolescent and junior age. The technology of commemorative practices is used as a framework (reading of authentic texts; practice of commemorative speeches; family saga; legendisation of hero’s image; “School is my home”; “Time machine”; “Memory dialogue”; “Planets of childhood”; background commemorative practices; calendar-specific commemorative practices and others).
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Erőss, Ágnes. "Living memorial and frozen monuments: the role of social practice in memorial sites." Urban Development Issues 55, no. 3 (2018): 19–32. http://dx.doi.org/10.2478/udi-2018-0002.
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AbstractMonuments and memorials have become mundane elements of public space: commemorative plaques, statues, and memorial sites are mushrooming in the wake of memory production. However, besides the emblematic ones that have become accepted both by the powers and the public, there is a long list of monuments which are less cherished and/or have failed to be accepted as landmarks. When analysing two memorials in Budapest, I was interested in the possible factors explaining the failure and/or neglect of a monument. The monument dedicated to the victims of the German Occupation of Hungary was never officially unveiled, thus has not become part of the governing authority’s political landscape. Hence the proliferation of commemorative plaques on site the Corvin Passage, one of the emblematic scenes of 1956 revolution in Hungary, seems to be in a limbo between a commercial area and a heritage site. In contrast, the anti-monument on Liberty Square, a collage of personal relics, juxtaposing the official memorial, regularly visited by locals as well as tourists.Based on the example of the anti-monument on Liberty square, I stress the importance of social practice in commemoration. I argue that a memorial site’s public acceptance and success is correlated with its capacity to engage in regular social practices.
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Baxter, Katherine Isobel. "Practices of Remembrance: The Experiences of Artists and Curators in the Centenary Commemoration of World War I." Arts 9, no. 2 (2020): 59. http://dx.doi.org/10.3390/arts9020059.
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The centenary of World War One was marked in the UK by an unprecedented national investment in the creative arts as a vehicle for remembrance. This scale of funding for commemorative arts, not least under a government whose mantra had been economic “austerity”, demonstrates the importance that the nation-state placed on remembrance and on engaging the public in acts of memory through the arts. In the aftermath of the centenary, funding bodies have commissioned evaluations of this programming. These evaluations have focused on audiences reached, organisations benefitted, and social transformation. What remain occluded by the reports are the experiences of the artists themselves and the curators with whom they worked. In this article I explore the personal and affective experiences of several artists and curators whose work contributed to this national programme of remembrance. I ask: to what extent did artists and curators consciously engage with prior artistic responses to World War One? How did the context of collective commemoration and memory-making inform their practice and the works produced? What did their involvement in this programme of national remembrance make them feel? What were the narratives of the war they wanted to tell? To begin to answer these questions, I draw on a series of one-to-one interviews conducted with a number of artists and curators who were involved in commemorative projects in the UK and overseas.
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Basargina, Ekaterina Yu, and Olga A. Kirikova. "Commemorative Medal for the Centenary of the Imperial St. Petersburg Academy of Sciences in 1826." Herald of an archivist, no. 4 (2018): 1244–53. http://dx.doi.org/10.28995/2073-0101-2018-4-1244-1253.
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The article studies the commemorative medal for the centenary of the Imperial St. Petersburg Academy of Sciences as a part of the Academy’s jubilee. Preserving memory of significant events is one of key aspects of culture. Jubilees and jubilee-related artifacts, i.e. commemorative medals, have their place among so called commemorative practices. Scientific community uses such practices make appeals to the authorities, to enhance its prestige, and to consolidate itself. The 1826 commemorative medal appeared to be a part of the jubilee events. The large-scale celebrations seemed to be a landmark in the history of the Academy of Sciences. Its President, Sergey Uvarov, used the opportunity to appeal to the Emperor and to show the Academy in all its glory. Medallionist Fyodor Tolstoy created for the occasion a jubilee commemorative medal, which was presented to the members of the Imperial family and other notable guests. That event was the climax of the celebration. The medal was authorized by the Emperor. Its creation therefore proved that the authorities recognized the import of the Academy of Sciences, the worth of science for state, its military power and its political reputation. The 1826 commemorative medal symbolized Imperial favor towards the Academy of Sciences; it bears the names of three monarchs: Peter I, its founder, Alexander I, its protector at the close of its first hundred years, and Nicholas I, its hope for the new era. Several drafts of the medal prove that academician experts in numismatics participated in its creation. The authors consider the commemorative medal an important historical source and a set of symbols to be explained. The article analyses art media and studies the evolution of medal inscriptions (they were first made in Latin, but later re-written in Russian on the Emperor’s orders).
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Sabancheev, Rustam. "The Phenomenon of Commemorative Practices in the Digital Age." ISTORIYA 11, no. 9 (95) (2020): 0. http://dx.doi.org/10.18254/s207987840012224-5.
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Khokhryakova (Viskanta), Sandra A. "ANCIENT MAYAN RITUAL CAVE COMPLEXES AS MEMORY SPACE." RSUH/RGGU Bulletin. Series Political Sciences. History. International Relations, no. 1 (2021): 81–92. http://dx.doi.org/10.28995/2073-6339-2021-1-81-92.
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The Mayan commemorative practices of the Classic Period (3d – 9 th centuries) committed for the purpose of on claiming the power le- gitimacy, territorial possessions and the establishment of political influence, are well known. A commemorative program, aimed at constructing historical memory, is characterized by the ostentation and periodic addressing to specific event, and by ritual accompaniment. In the article the author identifies one more commemorative practice that stands out of the listed – the hieroglyphic texts in Mayan caves. The caves are among the objects of the sacred landscape, which is common for all Mesoamerican cultures; it was and still is a place for the pilgrimage and worship. Many archaeological projects witnessed the elite and non-elite use of caves in the Late Classic and the Postclassic Periods. The hieroglyphic texts were applied in hard-to-reach areas of absolute darkness, where sunlight did not reach them due to natural barriers or artificial walls. Such texts were not intended to be broadly demonstrated. This article consid- ers the practice of hidden text application as a special type of the Maya com- memorative practice of the Сlassic Period.
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Rodgers, Diane M., Jessica Petersen, and Jill Sanderson. "Commemorating alternative organizations and marginalized spaces: The case of forgotten Finntowns." Organization 23, no. 1 (2015): 90–113. http://dx.doi.org/10.1177/1350508415605110.
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Alternative organizations have become increasingly of interest in organizational theory. Previously understudied, these organizations have also been ignored or forgotten in the dominant narratives and spaces of commemoration. This further limits what we know about the past and the potential of alternative organizations. To illustrate this problem, we offer a specific case study of the forgotten alternative organizations and marginalized space of a former Finntown alongside the commemorative narratives and practices of capitalist entrepreneur heritage spaces. Extending organization theory on memory and forgetting, we detail how commemoration not only tends to legitimate capitalist forms of organizing, but also excludes alternatives. Finntowns, with their emphasis on cooperative organizations and community, provide a unique opportunity for organization studies to explore commemoration and forgetting in terms of power relations, time, and space. These marginalized spaces contained alternative organizations coexisting and contrasting with dominant capitalist organizations. Remembering their contributions means taking alternative organizations seriously, acknowledging their historic importance as well as their ability to be models for contemporary organizations.
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Pestre, Dominique. "Commemorative Practices at CERN: Between Physicists' Memories and Historians' Narratives." Osiris 14 (January 1999): 203–16. http://dx.doi.org/10.1086/649308.
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Baldwin, Gretchen. "Constructing identity through commemoration: Kwibuka and the rise of survivor nationalism in post-conflict Rwanda." Journal of Modern African Studies 57, no. 3 (2019): 355–75. http://dx.doi.org/10.1017/s0022278x19000259.
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AbstractIn the years following Rwanda's civil war, the country has remembered those killed in the 1994 genocide with 100 days of official commemoration, known as Kwibuka. The temporary commemoration period is characterised by an explicit acknowledgement and public discussion of ethnic identity, which stands in puzzling contrast to the state's policy of ethnic non-recognition, enforced during the rest of the year in hopes of achieving national homogeneity (Ndi Umunyarwanda). Thus, one observes seemingly diametrically opposed practices of legally erasing identity groups because of their link to conflict and a unique, three month-long saturation of reminders in the form of public speeches, memorial programming and burials, and commemorative signage. A blurring of ‘Tutsi’ with ‘survivor’ and the deliberate passing down of survivor identity to Tutsi youth have created, over time, conditions for a ‘survivor nationalism’, which exacerbates social tensions and risks sustainable peace in the long term.
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Azaryahu, Maoz. "The Power of Commemorative Street Names." Environment and Planning D: Society and Space 14, no. 3 (1996): 311–30. http://dx.doi.org/10.1068/d140311.
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Street names are ostensibly visible, quintessentially mundane, and seemingly obvious. This might be the reason why social scientists have hardly addressed the issue of street names in their studies of the structures of authority and the legitimation of power. In this paper the author explores the semiotic and political operation of commemorative street names. He sheds light on the procedures of the naming and the renaming of streets and the utilization of street names for commemorative purposes as a fundamental feature of modern political culture. Further, he elaborates on how street names, in addition to their fundamental role in the spatial organization and semiotic construction of the city, are also participants in the cultural production of shared past. In addition, the author uncovers commemorative street names as a powerful mechanism for the legitimation of the sociopolitical order. Commemorative street names provide for the intersection of hegemonic ideological structures with the spatial practices of everyday life. Therefore they are instrumental in rendering natural the official version of history which they incorporate into the urban setting. The author concludes that the power of (commemorative) street names stems from their ability to implicate the national narrative of the past, though in a fragmented manner, in numerous narratives of the city.
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Petrova, A. P. "Specificity of representation of the military past in the russian commorative and revisionist cinema of the XXI century." Concept: philosophy, religion, culture 4, no. 2 (2020): 155–69. http://dx.doi.org/10.24833/2541-8831-2020-2-14-155-169.
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Based on theoretical studies of the phenomenon of cultural memory (M. Halbwax, F.R. Ankersmit, J. Zerubavel), the author analyzes the essence and mechanisms of commemoration in contemporary Russian military-themed cinema. The relevance of the study is due to the wide public interest in domestic military cinema, its social significance and the growing number of commemorative practices (which include cinematographic works) in honor of the anniversary dates of victory in the Great Patriotic War. The empirical base of the study is founded on the analysis of broad Russian film distribution and the domestic film festival industry 2000-2019.Working with the phenomenon of the past, military cinema inevitably creates its on-screen interpretation, which, as a result of wide circulation, becomes an act of memory policy aimed at the formation and maintenance of social identity. In this connection, the aim of the study is to identify the axiological component of Russian military cinema of the 21st century by analyzing the value programs of the movie heroes. Tracing the essence and logic of the formation of the Soviet political «myth of war» in cinema, the author comes to the conclusion that this paradigm of war record representation is still present on the screen, taking the form of commemorative cinema. The axiological opposition to this trend is the segment of revisionist cinema, which does not reproduce the Soviet myth, but reinterprets and problematizes the events of the military past. The analysis of revisionist films reveals new options for representing the traumatic military experience on the screen. Finally, conclusions are drawn about the axiological component of commemorative and revisionist cinema.
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Doumani, Beshara, and Alex Winder. "1948 and Its Shadows." Journal of Palestine Studies 48, no. 1 (2018): 7–15. http://dx.doi.org/10.1525/jps.2018.48.1.7.
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Seventy years after the Nakba, what does it mean to commemorate 1948? This introduction to three articles drawn from the 2018 New Directions in Palestinian Studies workshop at Brown University, “The Shadow Years: Material Histories of Everyday Life,” examines the emergence of 1948 as the primary focus of Palestinian commemorative practices and guiding star of future political possibilities, as well as the promise and limitations of the settler-colonial framework. It argues that widening our lens to include the material histories of everyday life in the context of a generational struggle for survival, contextualizes moments of great trauma and violence within the larger dynamics of Palestinians society, and recasts the time/space architecture of narratives about Palestine and the Palestinians.
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Ulanov, Philipp I. "5TH ANNIVERSARY OF THE PATRIOTIC WAR OF 1812. PRACTICES OF COMMEMORATION." RSUH/RGGU Bulletin. Series Political Sciences. History. International Relations, no. 3 (2020): 76–88. http://dx.doi.org/10.28995/2073-6339-2020-3-76-88.
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This article examines the commemoration practices in marking 5th anniversary of the Patriotic war of 1812. Those celebrations became actually the first commemorative event dedicated to that war. A historical analysis is based on the material of mass media and memoirs of contemporaries. The focal point of the article is the collective memory formation process: what ceremonies were carried out and what goals were pursued by the state, what were the narratives of historical memory that existed in the press. The study of historical memory and its formation means, and specifically with regard to the anniversaries of the Patriotic war of 1812, has become widely prevalent in modern Russian historiography. However, historians rarely focus their attention on the 5th jubilee of the war. The study of that event from the point of view of the memorial history problematic will reveal not only the emerging of the narratives of historical memory, but also will be the starting point in the further study of their evolution and changes. The study of that dynamics is extremely important, because using the memory of the Patriotic war of 1812 has contributed to forming the national identity and self-consciousness of the Russian population over the past two centuries.
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Chupriy, L. V., and Kan Den Sik. "Commemorative practices and memory policy as factors of national identity formation." Politicus, no. 3 (2020): 159–66. http://dx.doi.org/10.24195/2414-9616.2020-3.24.
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Sokolova, Olga. "COMMEMORATIVE PRACTICES IN CULTURAL SPACE OF A MODERN BELARUSSIAN URBAN TERRITORY." Culture in the Eurasian Space 1 (2019): 97–108. http://dx.doi.org/10.32340/2514-772x-2019-1-97-108.
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Cingerová, Nina, and Irina Dulebová. "Rock Beats the Wall? On Commemorative Practices in Post-Soviet Russia." Journal of Nationalism, Memory & Language Politics 14, no. 1 (2020): 71–91. http://dx.doi.org/10.2478/jnmlp-2020-0001.
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AbstractThis paper focuses on the case analysis of the memorial to the victims of state terror – the Wall of Grief (Stena skorbi) – which was unveiled on the eve of the 100th anniversary of the November 7, 1917, coup d’état. Using this example, we have attempted to elaborate a structure for a more complex analysis of the memory of past regimes’ manifestation and to create a methodological base for their comparison. We have based our research on the discourse theory by the so-called Essex School, the social semiotics by Kress, and the procedures of the critical discourse analysis. The procedure that we have considered relevant consists of the following: (a) description of the social context in which the memorial was manifested as a piece of evidence; (b) semiotic analysis of the memorial artifact; (c) analysis of verbal practices, as well as written and spoken texts that “explained” the memorial; and (d) analysis of nonverbal practices, namely, rituals. On the basis of our case study, we have come to the conclusion that when carrying out a semiotic analysis and the analysis of verbal and nonverbal practices in the case of the Russian public discourse, it is especially relevant to pay attention not only to widening vs. narrowing of the chronological framework, generalization vs. concretization, and specification of the traumatic experience but also to the question of framing of the memorial. In regard to the semiotic analysis, the extent of indexicality is considered to be very important in the sense of the bodily connection with an element of the commemorated event that bestows “truthfulness” and authenticity on the memorial. We assume that particularly present-day Russia, where explicit attempts to reinterpret the history of the authoritarian communist state and attempts to instrumentalize the totalitarian period according to the vector of the current political direction may be seen, is a relevant object of this kind of research.
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Riaño-Alcalá, Pilar. "Emplaced witnessing: Commemorative practices among the Wayuu in the Upper Guajira." Memory Studies 8, no. 3 (2014): 282–97. http://dx.doi.org/10.1177/1750698014563970.
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MURASHIMA, EIJI. "The Commemorative Character of Thai Historiography: The 1942–43 Thai Military Campaign in the Shan States Depicted as a Story of National Salvation and the Restoration of Thai Independence." Modern Asian Studies 40, no. 4 (2006): 1053–96. http://dx.doi.org/10.1017/s0026749x06002198.
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Thailand has a long, well-established practice of publishing books to commemorate events and personages. Among these are volumes commemorating deceased persons which are distributed to participants at cremation ceremonies. They contain obituaries written by the deceased's superiors, peers, and subordinates as well as relatives. Commemorative books are also published by government agencies, private companies, schools and individuals. While most are published in the Thai language, Chinese communities in Thailand also produce a large number of such books in Chinese. There has been no slackening of the practice; rather the publication of commemorative books has been gaining strength over the past decades.
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Thomson, Stephanie, and Katie Barclay. "Religious Patronage as Gendered Family Memory in Sixteenth-century England." Journal of Family History 46, no. 1 (2020): 13–29. http://dx.doi.org/10.1177/0363199020966486.
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Through an analysis of a large corpus of sixteenth-century wills and testaments, this article explores Englishwomen’s end-of-life religious patronage a site for the production of family identity and memory, and as a mechanism by which family and faith were woven together. It considers both the influence of the family on women’s post-mortem piety, and their role as executrices for their husbands. In doing so, it argues that women were integral to producing the commemorative practices that ensured their families’ immortality, and that these practices were in turn an important means by which religious practice and belief were renegotiated and refigured during the early English Reformation.