Journal articles: 'Culture memory'

1

Rupp-Eisenreich, Britta. "Culture and Memory." Diogenes 45, no. 180 (December 1997): 135–54. http://dx.doi.org/10.1177/039219219704518008.

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Pavlenko, V. M. "Culture and Memory." Journal of Russian & East European Psychology 53, no. 2 (March 3, 2016): 25–39. http://dx.doi.org/10.1080/10610405.2016.1230992.

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Flaskerud, Jacquelyn H. "Culture and Memory." Issues in Mental Health Nursing 34, no. 2 (January 31, 2013): 133–35. http://dx.doi.org/10.3109/01612840.2012.693576.

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Aranda-Alvarado, R. "Culture and Memory." Nka Journal of Contemporary African Art 2001, no. 13-14 (March 1, 2001): 123. http://dx.doi.org/10.1215/10757163-13-14-1-123.

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Zubaida, Sami. "IRAQ: HISTORY, MEMORY, CULTURE." International Journal of Middle East Studies 44, no. 2 (April 16, 2012): 333–45. http://dx.doi.org/10.1017/s0020743812000116.

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There is a stock argument on whether Iraq is an “artificial” creation of colonial power or a “real” entity with historical and psychological depth and identity. It is a futile question because all nation–states, in one form or another, are historical creations. The processes of their creation are diverse and lead to different outcomes in the degree of coherence and permanence. Our thinking on the subject has been highly influenced by the seminal concepts advanced by Benedict Anderson on the “imagining” of the nation, which is, in turn, underlined by the socioeconomic processes of modernity. The state, often superimposed from above, is a principal actor in this process. Educational systems, tied to qualifications and employment, for instance, are powerful means of enforcing a unified national language and, in turn, the medium of literacy, the press and media, and the means of imagining the nation. The state makes the nation, more or less successfully. The intelligentsia are the cadres of these processes. They and the state class, with which they overlap, are subject to the vagaries of political conflicts and struggles and, in the case of Middle Eastern states, to the repression and violence of the state and militant sectors of the population. In the case of Iraq these troublesome manifestations are particularly evident. The books under review are concerned with these processes and in particular with the role of the ideological cadres and institutions in their unfolding.

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Kerlogue, Fiona. "MEMORY AND MATERIAL CULTURE." Indonesia and the Malay World 39, no. 113 (March 2011): 89–101. http://dx.doi.org/10.1080/13639811.2011.547731.

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Lears, Jackson. "Power, Culture, and Memory." Journal of American History 75, no. 1 (June 1988): 137. http://dx.doi.org/10.2307/1889658.

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Majewski, Piotr. "MUSEUM IN MEMORY CULTURE." Muzealnictwo 63 (January 28, 2022): 2–4. http://dx.doi.org/10.5604/01.3001.0015.7119.

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The revised publication (Muzeum w kulturze pamięci Rzeczpospolitej Obojga Narodów. Antologia najwcześniejszych tekstów [Museum in Memory Culture of the Polish-Lithuanian Commonwealth. Anthology of the Earliest Texts], Vol. 1: 1766–1882, Vol. 2: 1882–1917, eds. Tomasz F. de Rosset, Michał F. Woźniak, Ewelina Bednarz Doiczmanowa, Wydawnictwo Naukowe Uniwersytetu Mikołaja Kopernika, Toruń 2020), prepared as part of the research project financed with a grant from the National Programme of the Development of Humanities, constitutes a valuable example of primary source analyses which form grounds for the reflection on the history of Polish museology, particularly during Poland’s partitions, consistently leading to its synthesis. The publication is a precious reading supporting the research programme and the curriculum in disciplines related to museology and preservation of cultural heritage.

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Ćurak, Nerzuk. "Memory of Oblivion and Oblivion of Memory." Journal for Peace and Justice Studies 30, no. 1 (2021): 3–20. http://dx.doi.org/10.5840/peacejustice2021301/21.

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Nationalist narratives in Bosnia and Herzegovina generate organized hypocrisy against the culture of memory which involves different protagonists of this society. The real name of the culture of memory of Bosnia and Herzegovina is the culture of denial. This is the very structure of its culture. By examining the perpetuation of memory into organized oblivion as a particular form of structural and cultural violence, the author will establish scholarly and axiological criteria in favor of the creation of conditions to end the culture of oblivion. In contrast to the ontology of oblivion, as an instrument of the culture of denial, this article affirms Emmanuel Levinas’s principle of the responsibility for the Other, as a relationship of pure holiness, as an a priori ethical requirement. Also, to reinforce the argument in favor of a responsible culture of memory in the face of its ideological stagnation, the author also examined critical objection to culture of memory by radical left intellectuals, in whose view culture of memory inhibits emancipation of the oppressed class. Although such argumentation should not be dismissed outright, it dances around the reality of post-conflict communities like Bosnia and Herzegovina, where war victims cry for justice, and hold it as important as their very existence.

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Bertens, Laura M. F. "“Okay ladies, now let’s get in formation!”: Music Videos and the Construction of Cultural Memory." Open Cultural Studies 1, no. 1 (August 28, 2017): 88–98. http://dx.doi.org/10.1515/culture-2017-0009.

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Abstract This paper explores strategies for constructing and perpetuating cultural memory through music videos, using Beyonce’s Formation (2016) and Janelle Monae’s Many Moons (2008) and Q.U.E.E.N. (2013) as case studies. The medium’s idiosyncrasies create unique ways of communicating and remembering, explored here within a framework of Cultural Studies and Memory Studies. Easy dissemination and the limited length of most videos ensure a large, diverse audience. The relative freedom from narrative constraints enables the director to create original imagery, and most importantly, the medium allows an intricate blending of performance and performativity; while the videos evidently are performances, they are strongly performative as well, not only with respect to gender and ethnicity but in significant ways also cultural memory. A close reading of Beyonce’s video Formation shows how she explicitly does the cultural memory of the New Orleans flooding. The videos by Monae are shown to produce counter-memories, relying heavily on the strategy of Afrofuturism. As such, these densely woven networks of visual symbols become palimpsests of black lived experience and cultural memory, passed on to millions of viewers.

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Ryvkina, R. V. "Economic Culture as Society's Memory." Soviet Review 31, no. 1 (January 1990): 3–20. http://dx.doi.org/10.2753/rss1061-142831013.

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Byungjun Yi. "Cultural Memory and Culture Education." Korean Journal of Culture and Arts Education Studies 3, no. 1 (June 2008): 53–68. http://dx.doi.org/10.15815/kjcaes.2008.3.1.53.

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Ryvkina, R. V. "Economic Culture as Society's Memory." Problems in Economics 32, no. 6 (October 1989): 70–87. http://dx.doi.org/10.2753/pet1061-1991320670.

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Frie, Roger. "On Culture, History, and Memory." Contemporary Psychoanalysis 48, no. 3 (July 2012): 329–43. http://dx.doi.org/10.1080/00107530.2012.10746507.

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Chua, Hannah Faye, Wenfeng Chen, and Denise C. Park. "Source Memory, Aging and Culture." Gerontology 52, no. 5 (2006): 306–13. http://dx.doi.org/10.1159/000094612.

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Zagutin, Dmitry. "HISTORICAL MEMORY IN POSTMODERN CULTURE." HUMANITIES OF THE SOUTH OF RUSSIA 9, no. 2 (May 27, 2020): 225–33. http://dx.doi.org/10.18522/2227-8656.2020.2.16.

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Ryan, David. "Curtains, culture and ‘collective’ memory." Journal of Transatlantic Studies 14, no. 4 (October 2016): 401–15. http://dx.doi.org/10.1080/14794012.2016.1232511.

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Green, James W. "Death, Memory and Material Culture." American Ethnologist 29, no. 4 (November 2002): 1012–13. http://dx.doi.org/10.1525/ae.2002.29.4.1012.

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Wood-Black, Frankie. "Safety culture and institutional memory." Journal of Chemical Health and Safety 21, no. 6 (November 2014): 3. http://dx.doi.org/10.1016/j.jchas.2014.09.006.

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Charlwood, Catherine. "National Identities, Personal Crises: Amnesia in Kazuo Ishiguro’s The Buried Giant." Open Cultural Studies 2, no. 1 (April 1, 2018): 25–38. http://dx.doi.org/10.1515/culture-2018-0004.

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Abstract This article considers how Ishiguro’s 2015 novel about mass forgetting in post-Arthurian Britain adds to debates about what it means to be a human living within a society. There are four areas of enquiry linked by their emphasis on the interdependence of remembering and forgetting: ideas of memory in nationhood; the depiction of the British landscape; the cognitive process of recognition; and the emotional aspects of remembering. Interdisciplinary in scope, this article uses evidence from psychological studies of memory alongside detailed close readings of the text, allowing a more precise analysis of the role of the narrator and the effect of Ishiguro’s text on the reader. By keeping his previous corpus in view throughout, it evaluates Ishiguro’s continued use of memory and nationality as themes, while demonstrating the new departures offered by the conjunction of an ancient setting and a contemporary reading audience. One of the first sustained critical efforts on The Buried Giant, this article puts the novel firmly on the agenda of literary, cultural and memory studies respectively.

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Macdonald, Heather, David M. Goodman, and Katie Howe. "The Ghetto Intern: Culture and Memory." Journal of Phenomenological Psychology 45, no. 1 (May 28, 2014): 61–71. http://dx.doi.org/10.1163/15691624-12341268.

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Abstract Many philosophers have argued that psychological time is a fundamental, inherent quality of consciousness that provides continuity and sequence to mental events—enabling memory. And, since memory is consciousness, psychological time enables the individual intentionality of consciousness. Levinas (1961), on the other hand, argues that an individual’s past, in the most original sense, is the past of other. The irreducible alterity of one’s past sets the stage for the other who co-determines the meaning of the past. This paper is about the exploration cultural memory within the context of a Caucasian doctoral student entering into an African-American community during an internship, who finds that cultural memories are remarkably more complicated than the propositional description of historic events. The paper further explores how cultural memory is not a record of “what happened” but a sociolinguistic creative meaning making process. Histories can be contested. Memory, on the other hand, never adheres to the strict true or false dichotomy. Memory is like searching for the Divine, it cannot be found, only revealed in mysterious and small details. Memory, is the intruding of the infinite, creating as an effect the idea of a finite (August, 2011), they are not “representations” of the past nor are they a kind of mnemonic system of subjectivism to mediate all of consciousness.

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Sherkova, T. "Ancient Egypt Focuses on “Cultural Memory”." Bulletin of Science and Practice 6, no. 7 (July 15, 2020): 393–408. http://dx.doi.org/10.33619/2414-2948/56/49.

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The existence of culture is impossible without memory as a supra-individual intellectual and communicative system in synchronous and diachronic dimensions. From semiotics in pre-written (as in unwritten) cultures, all facts, phenomena, events, objects, etc., are natural and cultural texts, as they contain information encrypted in image-symbolic language, which explains the mythological consciousness of the cultures of antiquity. In this context, this article examines the forms of keeping in the collective memory of the basic spiritual values of the culture. The basis of myth-religious ideas was the idea of returning to the origins, of the great-time creation of the world. This sacred time was repeated in rituals, cementing the identity of the population of ancient Egyptian culture through centuries and millennia. The main channels of cultural memory keeping were temples and texts and rituals. The king responsible for the prosperity of society played a key role. The cult of the ruling and deceased king had a cosmogony basis. The notions of the cyclical movement of time, the victory of order over chaos were reflected at all levels and spheres of society. The central model of an orderly world with a dedicated core was a model for social structure, temple buildings, burial complexes of elite necropolises, rites, compositions on ritual objects. Cultural memory kept ancient symbols, placing them in the contexts of subsequent eras, as a reminder of the ancient, eternal foundations of culture.

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23

Decheva, Daniela. "Memory Culture and Memory Policy in Germany – Prerequisites and Critique." Filosofiya-Philosophy 30, no. 2 (June 20, 2021): 180–91. http://dx.doi.org/10.53656/phil2021-02-07.

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The paper analyses the contemporary debate about memory culture and memory policy in Germany which are highly valid for Europe as well. They base on the political consensus that the memory of collective crimes committed in the past, especially of the Holocaust, and the honour to the victims, are a basic prerequisite for the protection of human rights. In the second part of the paper different critical views on the conception and practice of memory culture and memory policy in Germany are discussed.

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Donald, Merlin. "Book Review: Memory and Material Culture." Memory Studies 2, no. 3 (September 2009): 411–13. http://dx.doi.org/10.1177/1750698008337568.

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Balter, M. "Did Working Memory Spark Creative Culture?" Science 328, no. 5975 (April 8, 2010): 160–63. http://dx.doi.org/10.1126/science.328.5975.160.

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Wells, Peter S. "Memory and Material Culture. Andrew Jones." Journal of Anthropological Research 65, no. 3 (October 2009): 493–94. http://dx.doi.org/10.1086/jar.65.3.25608233.

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Drzewiecka, Jolanta A., Peter Ehrenhaus, and A. Susan Owen. "Memory, culture, and difference: Critical reflections." Journal of International and Intercultural Communication 9, no. 3 (June 28, 2016): 199–203. http://dx.doi.org/10.1080/17513057.2016.1193932.

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Hamilton, Annette. "Memory against Culture: Arguments and Reminders." Australian Journal of Anthropology 20, no. 2 (August 2009): 258–60. http://dx.doi.org/10.1111/j.1757-6547.2009.00015.x.

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Watson, Ian. "Culture, Memory, and American Performer Training." New Theatre Quarterly 19, no. 1 (January 10, 2003): 33–40. http://dx.doi.org/10.1017/s0266464x02000040.

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In today's technologically complex and racially hybrid society, what is the meaning of ‘cultural memory’? Like performance, Ian Watson argues, culture ‘exists only in the doing’ – yet if our formative experiences are in that sense ‘rehearsals’ for life, the subsequent ‘performance’ is in a constant state of flux and renewal. Here, Ian Watson looks at the interface between theatrical and cultural training in American society, from the old apprenticeship system of the stock companies, through the Delsarte-based approach of the earliest conservatoires and the pervasiveness of Americanized Stanislavsky in the post-war period, towards a renewed concern with the techniques of voice and movement to meet the demands of both the classical and the contemporary experimental repertoires. In contrast to the deep cultural roots of much eastern theatrical training, perceptions of actor training in America are, he argues, as eclectic and diffuse as American society itself, and so (using Eugenio Barba's distinction) lean strongly towards creating a ‘professional’ rather than a ‘personal’ identity for the performer – one which ‘bears the signature of the hybrid narrative it springs from’. Ian Watson, who is an Advisory Editor of New Theatre Quarterly, teaches at Rutgers University–Newark, where he is the Acting Chair of the Department of Visual and Performing Arts. He is author of Towards a Third Theatre: Eugenio Barba and the Odin Teatret (Routledge, 1993) and of Negotiating Cultures: Eugenio Barba and the Intercultural Debate (Manchester University Press, 2002). He edited Performer Training across Cultures (Routledge, 2001), and has also published numerous articles on theatre in scholarly journals.

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Bietti, Lucas. "Memory and Culture in the Mind." Mind, Culture, and Activity 20, no. 2 (April 2013): 184–88. http://dx.doi.org/10.1080/10749039.2011.564708.

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31

Radenovic, Sandra. "National identity, ethnicity, (critical) memory culture." Filozofija i drustvo, no. 31 (2006): 221–37. http://dx.doi.org/10.2298/fid0631221r.

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This article deals with the analysis of concepts of national identity and ethnicity (ethnic identity) as the "cluster of ideas" and/or concepts which have similar constitutive elements. This article intends to analyze the relationship between these concepts and the concept of (critical) memory culture. Finally, the author is attempting to discuss the concept of (critical) memory culture as the segment of cultural identity.

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32

Wang, Qi, Qingfang Song, and Jessie Bee Kim Koh. "Culture, Memory, and Narrative Self-Making." Imagination, Cognition and Personality 37, no. 2 (October 9, 2017): 199–223. http://dx.doi.org/10.1177/0276236617733827.

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Narrative entails an active act of sense making through which individuals discern meaning from their experiences in line with their cultural expectations. In this article, we outline a theoretical model to demonstrate that narrative can be simultaneously used to examine cognitive processes underlying remembering on the one hand and to study the process of meaning-making that holds implications for self and well-being on the other. We argue that these two approaches, oftentimes overlapping and inseparable, provide critical means to understand the central role of culture in shaping memory and self-identity. We further demonstrate that the integration of culture in narrative research can, in turn, greatly enrich our understanding of the cognitive and social underpinnings of narrative.

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33

Schweitzer, Frederick M. "Memory: History, culture and the mind." History of European Ideas 13, no. 3 (January 1991): 312–13. http://dx.doi.org/10.1016/0191-6599(91)90214-j.

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Wang, Jianqin, Henry Otgaar, Pekka Santtila, Xianting Shen, and Chu Zhou. "How Culture Shapes Constructive False Memory." Journal of Applied Research in Memory and Cognition 10, no. 1 (March 2021): 24–32. http://dx.doi.org/10.1016/j.jarmac.2020.12.002.

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Artamoshkina, Ludmila. "Conference “Biography and Memory of Culture”." Shagi / Steps 7, no. 1 (2021): 303–10. http://dx.doi.org/10.22394/2412-9410-2021-7-1-303-310.

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Ullah, Md Mujib. "Translating worlds: migration, memory, and culture." Perspectives 30, no. 1 (November 17, 2021): 178–79. http://dx.doi.org/10.1080/0907676x.2021.2000347.

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Wang, Jianqin, Henry Otgaar, Pekka Santtila, Xianting Shen, and Chu Zhou. "How culture shapes constructive false memory." Journal of Applied Research in Memory and Cognition 10, no. 1 (March 2021): 24–32. http://dx.doi.org/10.1037/h0101792.

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Lashchuk, Iuliia. "Displaced Art and the Reconstruction of Memory: Ukrainian Artists from Crimea and Donbas." Open Cultural Studies 2, no. 1 (December 1, 2018): 700–709. http://dx.doi.org/10.1515/culture-2018-0063.

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Abstract After the occupation of Crimea and the conflict in Eastern Ukraine, many people were forced to leave their homes and look for a new place to live. The cultural context, memories, narratives, including the scarcely built identity of artificially made sites like those from Donbas (Donetsk and Luhansk regions) and the multicultural identity of Crimea, were all destroyed and left behind. Among the people who left their roots and moved away were many artists, who naturally fell into two groups-the ones who wanted to remember and the ones who wanted to forget. The aim of this paper is to analyse the ways in which the local memory of those lost places is represented in the works of Ukrainian artists from the conflict territories, who were forced to change their dwelling- place. The main idea is to show how losing the memory of places, objects, sounds, etc. affects the continuity of personal history.

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III, Elwood E. Mather, and Mary J. Carruthers. "The Book of Memory: A Study of Memory in Medieval Culture." Sixteenth Century Journal 23, no. 1 (1992): 147. http://dx.doi.org/10.2307/2542077.

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Geary, Patrick J., and Mary J. Carruthers. "The Book of Memory: A Study of Memory in Medieval Culture." Journal of Interdisciplinary History 23, no. 2 (1992): 319. http://dx.doi.org/10.2307/205285.

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Mnich, Roman, and Elena K. Sozina. "MEMORY OF CULTURE VERSUS CULTURAL MEMORY IN DMITRY CHIZHEVSKY’S SCIENTIFIC HERITAGE." Ural Historical Journal 63, no. 2 (2019): 6–13. http://dx.doi.org/10.30759/1728-9718-2019-2(63)-6-13.

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Ferrante, Joan M., and Mary J. Carruthers. "The Book of Memory: A Study of Memory in Medieval Culture." American Historical Review 98, no. 5 (December 1993): 1581. http://dx.doi.org/10.2307/2167095.

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Whitaker, Elaine E., and Mary J. Carruthers. "The Book of Memory: A Study of Memory in Medieval Culture." South Atlantic Review 57, no. 2 (May 1992): 95. http://dx.doi.org/10.2307/3200221.

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Sweetman, Rebecca, Alison Hadfield, and Akira O'Connor. "Material Culture, Museums, and Memory: Experiments in Visitor Recall and Memory." Visitor Studies 23, no. 1 (January 2, 2020): 18–45. http://dx.doi.org/10.1080/10645578.2020.1731671.

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Edwards, A. S. G. "The Book of Memory: A Study of Memory in Medieval Culture." Modern Language Quarterly 52, no. 2 (January 1, 1991): 208–10. http://dx.doi.org/10.1215/00267929-52-2-208.

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Clark, Elmer. "The Book of Memory: A Study of Memory in Medieval Culture." History: Reviews of New Books 20, no. 2 (January 1992): 83. http://dx.doi.org/10.1080/03612759.1992.9949602.

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Bloch, Maurice, and Mary Carruthers. "The Book of Memory: A Study of Memory in Medieval Culture." Man 26, no. 3 (September 1991): 560. http://dx.doi.org/10.2307/2803890.

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Keifer-Body, Karen, Patricia M. Amburgy, and Wanda B. Knight. "Unpacking Privilege: Memory, Culture, Gender, Race, and Power in Visual Culture." Art Education 60, no. 3 (May 2007): 19–24. http://dx.doi.org/10.1080/00043125.2007.11651640.

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Pozdnyakova-Kirbatyeva, Ellina. "System of social-historical memory and mnemologic society culture." Ukrainian society 2013, no. 4 (2013): 61–70. http://dx.doi.org/10.15407/socium2013.04.061.

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The article discusses the theoretical issues of the system and culture of the socio-historical memory, which are considered as its shape and quality. Author analyzes the components of the system of socio-historical memory, such as content, objects and subjects of the social-historical memory, institutional compositions for the preservation of the socio-historical memory, social relations relating to the socio-historical memory. Qualitative parameters of the socio-historical memory are determined: mnemologic culture, status, nature of mnemologic attitudes and values. Operationalization of the mnemologic culture and the state of socio-historical memory is suggested.

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Galstyan, Hayk. "Visualization of Death in Armenian Culture." Armenian Folia Anglistika 6, no. 1-2 (7) (October 15, 2010): 176–83. http://dx.doi.org/10.46991/afa/2010.6.1-2.176.

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The article examines the interrelation between death, memory and the material in Armenian culture. The image of a dead person can revive after his death turning into a material memory. This memory is usually preserved with the help of cross-stones, gravestones and statues that come to replace a living person. The article makes reference to the attitude of the society to the photos. Samples of written speech on gravestones have also undergone research. The aim of our work is to create a bond between the perished one and the society through language.

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Journal articles on the topic 'Culture memory'

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