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1
Dunlop, William L., Nicole Harake, and Dulce Wilkinson. "The Cultural Psychology of Clinton and Trump Supporters." Social Psychological and Personality Science 9, no. 2 (October 3, 2017): 193–204. http://dx.doi.org/10.1177/1948550617732611.
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Master narratives are culturally constituted stories that guide individual and collective behavior. Here, we examined Clinton and Trump supporters’ master narratives of election night 2016 and deviations from these narratives in relation to political ideology. In Study 1, Clinton and Trump voters ( N = 177) wrote stories about election night and completed measures of liberalism and right-wing authoritarianism (RWA). Stories were interpreted using an inductive approach, leading to the identification of six narrative dimensions. Three linguistic categories were also considered. Study 2 ( N = 341) consisted of a direct replication in which our inductively derived coding system was applied to participants’ responses deductively. Across studies, the narratives constructed by Clinton and Trump supporters differed on five of the six inductive/deductive dimensions and one of the three linguistic dimensions assessed. In addition, many of these dimensions, which included “redemption” and “hope for America’s future,” were associated with liberalism and RWA.
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Goldberg, Tsafrir, Dan Porat, and Baruch Schwarz. "“Here started the rift we see today”." Narrative Inquiry 16, no. 2 (December 15, 2006): 319–47. http://dx.doi.org/10.1075/ni.16.2.06gol.
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The story about the collective past, which is embedded in the students’ minds, may serve a significant role in learning history. The fit between students preconceived narratives and the official narrative in textbooks might considerably influence their ability to understand and use the official narrative as a cultural tool. 105 12th grade students wrote narratives about the Melting Pot policy in the absorption of the “Great Aliyah” (Mass immigration) to Israel in the 1950’s, a corner stone of Israeli collective identity. The students’ narratives were analyzed in order to identify overt opinions, and basic narrative characteristics, such as plot schemes, agency and recurrent themes. The narratives were compared to the central characteristics of the official narrative of the Great Aliyah mediated through history textbooks. Students’ dominant narrative stood in opposition to the textbooks narrative, putting forward a highly critical perspective of the immigration absorption. Additional findings show students of “Ashkenazi” (European-Jewish) origin to be significantly more critical towards the Melting Pot policy and it’s consequences for the Mizrahi Jews than students of “Mizrahi” (Arab-Jewish) origins. The authors seek to explain their findings within the framework of socio-cultural theory, as evidence of the students’ use of social representation of the past as a cultural tool for explaining a problematic present. The personal historical narrative seems to serve as a tool for positioning the individual in relation to the past and in constructing potentialities of responsibility to contemporary reality.
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Blanco-Gracia, Antonio. "Assange vs Zuckerberg: Symbolic Construction of Contemporary Cultural Heroes." Organization Studies 41, no. 1 (September 7, 2018): 31–51. http://dx.doi.org/10.1177/0170840618789203.
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Myth is a meta-language that shapes our cultures and the way we individually and collectively make sense of reality. This paper presents the methodologies of French anthropologist and sociologist Gilbert Durand as a way to unveil how ancient myths contribute to the symbolic construction of societal leaders in times of crisis. To do so, it analyses the controversy of the selection of Time magazine’s Person of the Year, which confronted the figures of Julien Assange and Mark Zuckerberg. The myth analysis of their Wikipedia biographies will show that despite the fact these two personalities are considered almost opposites, the structure of the collective shared narratives about each of them follow the structure of the myth of Hermes, one shaping the grand narrative of the postmodern era. Realizing why and how the myth of Hermes promotes our contemporary leaders, sometimes apparent antagonists, contributes to better understanding of the unconscious drives of their symbolic construction, and enabling critical engagement with the rationales of their emergence.
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Pieniążek-Marković, Krystyna. "On Memory of Plates and Dishes." Fluminensia 32, no. 2 (2020): 117–36. http://dx.doi.org/10.31820/f.32.2.8.
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The aim of the article is to discuss how elements of food narratives meals and kitchen tools used for cooking are used in order to consolidate and shape the Croatian cultural memory, especially in the context of its Mediterranean heritage.For this reason, the texts by Veljko Barbieri, collected in the four volumes under the common and significant title Kuharski kanconijer. Gurmanska sjećanja Mediterana, are analysed. His circum-culinary narratives are a combination of encyclopaedic knowledge, references to historical and literary sources, personal memories and literary fiction. They can be easily inscribed in the Croatian (collective and individual) identity discourse since they are able to strengthen the collective (either national and supranational, or geo-regional) identity, and to construct the cultural memory. They also show Croatia's affiliation to the Western world along with its cultural-civilization rooting in antiquity, the Mediterranean region and Christianity, thus forming a part of the founding memory that develops a narrative about the very beginnings of Croatian presence on this land. The gastronomic narratives serve to create the cultural memory and this version of history which is to stabilize the social identity described by Pierre Nora and Andreas Huyssen. Through his stories, Barbieri shapes memory based on the representation of the past. In the analysed narratives, the memory carriers are dishes and plates which find reference to the oldest history of Croatia rendered by myths and other narratives. Associated with dishes, the pots enable the narrator to recall the past and the identity coded in individual dishes. They also participate in the processes of repeating, storage and remembering which generate a symbiotic relationship between man and thing. The memory carriers that is, food and plates depicted in Barbieri's culinary narratives do not convey their content in a neutral way, but construct their marked images.
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Beşikçi, Mehmet. "One War, Multiple Memories." Archiv orientální 88, no. 3 (February 16, 2021): 309–40. http://dx.doi.org/10.47979/aror.j.88.3.303-334.
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This article surveys Ottoman reserve officers’ autobiographical texts and emphasizes the potential these personal narratives present to revise both the existing historiog- raphy on the Ottoman First World War and the official memory of the war in Turkey. After briefly exploring the evolution of the Ottoman reserve officer system as an in- tegrated part of Ottoman conscription, the article shows how reserve officers’ war memories shed light on the neglected aspects of Ottoman soldiers’ experience of the front, particularly the daily life of trench warfare. Reserve officers’ personal narratives include critical observations and remarks about the Ottoman war experience, and the article discusses how these critical memories may be significant for the revision of the official narrative of the war in Turkey. Yet it also argues that as these personal nar- ratives are diverse, they do not present an all-embracing counter-narrative of disil- lusionment. The article also draws attention to the shaping effect of the context in which these autobiographies were written down and explores the organic ties between personal and collective memories of the Great War in Turkey.
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Rothberg, Danilo, and Joanne Garde-Hansen. "Narratives and Memories for Resilience: Exploring the Missing Link between Engagement and Water Governance in Brazil and the United Kingdom." Brasiliana: Journal for Brazilian Studies 8, no. 1-2 (December 19, 2019): 263–84. http://dx.doi.org/10.25160/bjbs.v8i1-2.108071.
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From an interdisciplinary, communication and trans-cultural perspective, participation in water governance should include non-political activities and engagement. In Brazil, it is mandatory for decision-making bodies to include society’s active participation, a democratic principle that speaks to a concept of ‘hydro-citizenship’ that is currently being explored in the UK, wherein top-down water governance is giving way to community-led adaptation planning. The opportunities for social and cultural learning have been explored in our UK and Brazil collaborative research. We offer relevant insights about the value of story, narrative and memories as emerging components of resilience beyond collective, community or national political containers. We argue that a missing link in the literature is the one between narratives, social memory and environmental resilience as a personally shared culture water. These insights have the potential to address participation and governance gaps through recourse to a trans-cultural understanding of socially networked communication about water management.
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Tholander, Michael, and Ninni Tour. "Lessons in Casual Sex: Narratives of Young Swedish Women." Sexuality & Culture 24, no. 5 (December 31, 2019): 1397–417. http://dx.doi.org/10.1007/s12119-019-09690-8.
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AbstractThis study focuses on the narratives of four young Swedish women who were interviewed about their experiences of heterosexual casual sex. The analyses are based on a phenomenological approach and provide insight into a highly complex sexual practice, which the participants often portray as having lacked transparent communication, balance of power, and satisfying sex—three key dimensions of an everyday “sexual democracy.” However, the participants also claim to have dealt with these problematic issues, hence pointing to the socializing role that early sexual experiences have for young women. Thus, if the participants’ own perspectives of events are accepted, sexual empowerment might best be understood as individually colored, experience-based, developmental processes rather than as something that is brought about primarily through collective, formal sex education.
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Sakai, Tomoko. "Trans-Generational Memory: Narratives of World Wars in Post-Conflict Northern Ireland." Sociological Research Online 14, no. 5 (November 2009): 187–95. http://dx.doi.org/10.5153/sro.2045.
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People situate their personal lives in a macro history through crafting trans-generational narratives. Trans-generational historical narrative is simultaneously about personal micro interactions and emotions, and about the large process of macro history. It lies between ‘small’ and ‘big’ narrative spheres and plays an important role in the formation of the ethnic, national and cultural identities of individuals. By examining carefully this type of autobiography, collective social experience and large cause-effect relationships in social processes that are beyond personal will and control can be explored. This is what Charles Tilly encourages narrative researchers to do. This paper analyses World War stories told by two persons living in post-conflict Northern Ireland who were born after the end of the Second World War. It shows that the World War experiences of the storytellers’ parents or ancestors, and the storytellers’ own experiences during and after the conflict, are interwoven to form a macro historical consciousness. In these narratives, the past is evoked to become a basis for the storyteller's life to be re-interpreted. These are narrative practices in which an individual becomes a historical subject by telling his or her own life: in one sense, becoming subject to the macro memory framework, and in another sense, becoming a subject of the practice of crafting history.
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Gustsack, Felipe, and Sandra Maria de Castro Rocha. "Language and meanings of human subjectivity in urban culture narratives: analyzing stickers used on cars." Comunicação e Sociedade 28 (December 28, 2015): 169–87. http://dx.doi.org/10.17231/comsoc.28(2015).2276.
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Based on conceptions about language, urban technologies and narratives consummated within everyday life interactions, we problematize the cultural practice of narration in the urban context. We present the analysis of the data gathered during a research developed in the city of Santa Maria, Brazil, involving the collection and analysis of images and conversations with car drivers, as well as readers of car stickers, popularly known as “happy family” stickers. Among other findings, we observed that “happy family” stickers, strategically applied on the bumpers of cars, instigate several enlightening meaning processes of individual and collective forms of self and hetero identitarian narrative in the urban context.
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Karimakwenda, Nyasha. "Deconstructing Characterizations of Rape, Marriage, and Custom in South Africa: Revisiting The Multi-Sectoral Campaign Against Ukuthwala." African Studies Review 63, no. 4 (March 20, 2020): 763–81. http://dx.doi.org/10.1017/asr.2019.93.
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AbstractA critique of multi-sectoral responses to the customary practice of ukuthwala (the isiXhosa term for abduction for purposes of marriage) in South Africa highlights attention to gendered tropes pertaining to marriage, custom, and sexual assault. Karimakwenda deconstructs how, in its inflexible framing of customary practice, the multi-sectoral campaign against violent forms of ukuthwala lacks historicization and silences women’s narratives. By obscuring historical and locally-embedded linkages between marriage practices and rape, the myopic campaign energizes collective anxieties around representations of violence within Black communities, and fuels misconceptions surrounding marital rape. This critique contributes to debates about gender, violence, and state power by offering a counter-narrative to simplified characterizations of sexual violence and custom.
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Aukrust, Vibeke Grøver, and Catherine E. Snow. "Narratives and explanations during mealtime conversations in Norway and the U.S." Language in Society 27, no. 2 (April 1998): 221–46. http://dx.doi.org/10.1017/s0047404500019862.
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ABSTRACTMealtimes reveal culturally specific ways of talking, and constitute opportunities for socialization of children into those ways. In 22 Norwegian families and 22 American families, matched for age and gender of preschoolaged child and for participant constellation, mealtimes were examined for the occurrence and type of narrative and explanatory talk. All indices suggested that the Norwegian families produced more narrative talk – in particular, talk about minor deviations from social scripts – whereas the American families produced more explanatory talk, particularly talk focused on explanations for physical events or for individual behaviors. When Norwegian families gave explanations, they were likely to be focused on social norms and deviations from them, like their narratives. The results are interpreted in relation to the Norwegian cultural values of mitigated collectivism, egalitarianism, homogeneity, and implicit social rules, in contrast to American values of individualism, diversity, and explicit formulation and transmission of civic values. (Socialization, culture, narrative, explanation, family, mealtimes, Norway, USA.)
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Čepaitienė, R. "The GULAG experience in cultural narratives and collective identity of post-Soviet Lithuania." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 2(53) (May 28, 2021): 166–76. http://dx.doi.org/10.20874/2071-0437-2021-53-2-16.
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In this paper, the tendencies of rethinking the GULAG in the cultural memory of post-Soviet Lithuania (after 1990) are analyzed. The sources for the analysis were represented by ego-documents, literary works, and visual arts (movies and comics). The author draws attention to the specifics of female and, in part, children’s experience of the deportation, to the ways of perceiving, rethinking, and reproducing collective trauma in an ethno-historical context, to the role of post-memory in the formation and support of the national identity in the modern Lithuanian society. In recent years, in the field of perpetuating the memory of the Stalinist period in Lithuania, the public at-tention is increasingly shifted from the direct and authentic evidence to heterogeneous visually striking artistic representations. This shift in the focus of interest can be explained by the generational change, which warrants the search for a new stylistic language and message forms. As a result, works are created that belong to the field of post-memory, which are characterized by a higher degree of adaptability of the traumatic experience of previ-ous generations to the knowledge and mentality of modern viewers / readers, as well as by attempt to increase their attractiveness through vivid and memorable characters and stories. The main difference between the most literarily valuable texts of the ‘first’ and the ‘second’ generation of the Lithuanian authors can basically be de-scribed as a different degree of ontological intensity. If the former authors seek to comprehend the experienced repressions within the framework of existentialism (Grinkevičiūtė and Kalvaitis) or Christian metaphysics (Dirsyte and Miškinis), then the latter authors, for obvious reasons, no longer achieve this level of reflection on the ex-tremely traumatic experience, focusing on embedding their personal biographies into the great historical narrative about the “struggle and sorrows” of the nation, which has already become canonical.
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Minami, Masahiko, and Allyssa McCabe. "Rice balls and bear hunts: Japanese and North American family narrative patterns." Journal of Child Language 22, no. 2 (June 1995): 423–45. http://dx.doi.org/10.1017/s0305000900009867.
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ABSTRACTIn past research, the form of Japanese children's personal narratives was found to be distinctly different from that of English-speaking children. Despite follow-up questions that encouraged them to talk about one personal narrative at length, Japanese children spoke succinctly about collections of experiences rather than elaborating on any one experience in particular (Minami & McCabe, 1991). Conversations between mothers and children in the two cultures were examined in order partly to account for the way in which cultural narrative style is transmitted to children. Comparison of mothers from the two cultures yielded the following salient contrasts: (1) In comparison to the North American mothers, the Japanese mothers requested proportionately less description from their children. (2) Both in terms of frequency and proportion, the Japanese mothers gave less evaluation and showed more verbal attention to children than did North American mothers. (3) Japanese mothers pay verbal attention more frequently to boys than to girls. In addition, at five years, Japanese children produce 1·22 utterances per turn on average, while North American children produce 2·00 utterances per turn, a significant difference. Thus, by frequently showing verbal attention to their children's narrative contributions, Japanese mothers not only support their children's talk about the past but also make sure that it begins to take the shape of narration valued in their culture. The production of short narratives in Japan is understood and valued differently from such production in North America.
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Muller, Mirza. "Culture, emotions and narratives in education for cultural diversity: A sociocultural approach." Psihologija 49, no. 4 (2016): 415–29. http://dx.doi.org/10.2298/psi1604415m.
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Developing a reflexive stance on personal emotions and experiences relating to otherness is one of the main goals of innovative pedagogical activities designed to combat racism. This novel socio-constructivist approach to cultural diversity in education seems an interesting alternative to essentialist approaches, as it involves the learner and uses reflexivity to foster change. However, little is yet known about the psychosocial effects of introducing emotions and personal experiences into the learning environment. In this paper, adopting a sociocultural theoretical framework, we describe two pedagogical settings in which students? emotions and personal experiences were addressed in a multicultural context. The results of our first study showed that, in some teacher-student interactions, students? verbalized emotions were articulated in a more generic discourse. Working with emotions can therefore lead to what we call a secondarization process, whereby personal experiences are related to collective and conceptualized knowledge. However, these pedagogical practices may also generate unexpected outcomes that hinder learning. The second study explored the structuring effect of (self-)narratives, viewed as psychological instruments. These findings are discussed with a view to informing the debate on the role of emotional aspects in education, and sociocultural research in psychology examining the complex interplay between individual and cultural dimensions in learning.
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Odinino, Juliane Di Paula Queiroz, and Gustavo José Assunção de Souza. "Desenho animado e imaginário infantil de massa: narrativas, mito e mídias na mediação escolar (Cartoon and child imaginary of mass media: narratives, myth and media in school mediation)." Revista Eletrônica de Educação 14 (January 15, 2020): 3772015. http://dx.doi.org/10.14244/198271993772.
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This article aims to understand how the media repertoires addressed to children's audiences in the constitution of the child imaginary, through which the language of the cartoon has enjoyed a centrality in the globalized scenario, from the cultural matrices and the myths that populate and outline it. By taking conceptual approaches between mass culture and children's imagery, the analysis aims to provide insights to educate children to / about, with and through the media through a transformative, critical and citizen educational perspective. The methodology used starts from a theoretical and conceptual survey about mass culture (MORIN, 1975; ECO, 1970) and myth (ELIADE, 2016; BARTHES, 1989) and, as it brings elements to understand this relationship, refers, for its once again, the way children's imagery is constituted. Thus, it dialogues with authors of media education (FANTIN, 2006; BUCKINGHAM, 2013) in order to broaden the possibilities of critical reflection and media use in schools, a privileged space for the constitution of children's collectives and, therefore, for cultural mediation. These analyzes indicate that mass culture has an inherent contradiction, with apocalyptic and integrative characteristics simultaneously, which significantly compose and guarantee intelligibility to the culture of childhood in contemporary times. From the reflections on the complex relationship between myth, narrative and children's imagination, the article presents in its conclusion numerous possibilities for the use of cartoons, discussing the possibilities of pedagogical mediation, with a view to the qualification and promotion of a children's reception more critical, diverse, active and participatory.ResumoO presente artigo busca compreender como os repertórios midiáticos endereçados aos públicos infantis participam na constituição do imaginário da cultura de massa, pelo qual a linguagem do desenho animado tem desfrutado de uma centralidade no cenário globalizado, a partir das matrizes culturais e dos mitos que o povoam e o delineiam. Realizando aproximações conceituais entre cultura de massa e imaginário infantil, a análise visa oferecer subsídios para educar crianças para/sobre, com e através das mídias, por meio de uma perspectiva educacional transformadora, crítica e cidadã. A metodologia utilizada parte de um levantamento teórico-conceitual sobre clássicos da cultura de massa (MORIN, 1975; ECO, 1970) e do mito (ELIADE, 2016; BARTHES, 1989) e na medida em que traz elementos para compreender esta relação remete, por sua vez, à forma como o imaginário infantil é constituído. Dialoga com autores da mídia-educação (FANTIN, 2006; BUCKINGHAM, 2013) no sentido de ampliar as possibilidades de reflexão crítica e de usos das mídias na escola, espaço privilegiado de constituição de coletivos infantis e, portanto, de mediação cultural. Tais análises apontam que a cultura de massa apresenta uma inerente contrariedade, com características apocalípticas e integradoras simultaneamente, mesmo nos dias atuais, as quais compõem significativamente e garantem inteligibilidade à cultura da infância na contemporaneidade. O artigo, a partir das reflexões sobre a complexa relação entre mito, narrativa e imaginário infantil, apresenta nas considerações finais inúmeras possibilidades de usos dos desenhos animados, ao discorrer sobre as possibilidades da mediação pedagógica com vistas à qualificação e à promoção de uma recepção e imaginação infantil mais crítica, diversificada e participativa.Palabras-chave: Cultura de massa, Imaginário infantil, Mídia-educação, Desenho animado.Keywords: Mass culture, Children's imagination, Cartoon, Media-education.ReferencesARENDT, Hannah. Entre o passado e o futuro. São Paulo: Perspectiva, 1991.ADORNO, Theodor. Indústria Cultural e Sociedade. Rio de Janeiro: Paz e Terra, 2002.BARTHES, Roland. Mitologias. Rio de Janeiro: Editora Bertrand Brasil, 1989.BEVORT, Evelyne; BELLONI, Maria Luiza. Mídia-educação: conceitos, história e perspectivas. Educ. Soc., Campinas, v. 30, n. 109, p. 1081-1102, Dec. 2009. Disponível em: <http://www.scielo.br/scielo.php?script=sci_arttext&pid=S010173302009000400008&lng=en&nrm=iso>. Acesso em 05 set. 2019.BUCKINGHAM, David. A criança e a mídia: uma abordagem sob a ótica dos estudos culturais. Revista Matrizes, Ano 5 – no. 2, jan./jun. 2012 - São Paulo - Brasil – David Buckingham, p. 93-121.CIRNE, Moacy. A Linguagem dos Quadrinhos: o universo estrutural de Ziraldo e Maurício de Souza. Petrópolis: Vozes, 1971.DORFMAN, Ariel; MATTELART, Armand. Para ler o Pato Donald: comunicação de massa e colonialismo. 5. ed. Rio de Janeiro: Paz e Terra, 1980.ECO, Umberto. Apocalípticos e Integrados. São Paulo: Perspectiva, 1970.ELIADE, Mircea. Mito e Realidade. São Paulo: Editora Perspectiva, 2016.FANTIN, Monica. Mídia-educação: conceitos, experiências, diálogos Brasil-Itália. Florianópolis: Cidade Futura, 2006.FANTIN, Monica. Audiovisual na escola: abordagens e possibilidades. In: BARBOSA, Maria Carmen Silveira; SANTOS, Maria Angélica dos. Escritos de Alfabetização Audiovisual. Porto Alegre: Libretos, 2014.FANTIN, Monica. Dimensões da formação cultural da mídia-educação na pedagogia. Revista EntreVer, Florianópolis, v. 2, n. 3, p. 264-280, jul./dez. 2012.FISCHER, Rosa Maria Bueno. O Mito na Sala de Jantar: discurso infanto-juvenil sobre a televisão. Porto Alegre: Editora Movimento, 1984.FUSARI, Maria Felisminda. O educador e o desenho animado que a criança vê na televisão. São Paulo: Edições Loyola, 1985.GEERTZ, Clifford. A Interpretação das Culturas. Rio de Janeiro: LTC, 2008.GIRARD, René. A Violência e o Sagrado. 3. ed. São Paulo: Paz e Terra, 1990.GUARESCHI, Pedrinho A. O Meio Comunicativo e seu Conteúdo. In: PACHECO, Elza Dias (Org.). Televisão, criança, imaginário e educação: dilemas e diálogos. 4. ed. Campinas: Papirus, 2004.MARTÍN-BARBERO, Jesús; REY, Germán. Os Exercícios do Ver: Hegemonia Audiovisual e Ficção Televisiva. São Paulo: Editora Senac, 2001.MOLES, Abraham André et al. Linguagem da Cultura de Massas: Televisão e Canção. Petrópolis: Vozes, 1973.MORIN, Edgar. Cultura de massas no século XX: O Espírito do Tempo. Rio de Janeiro: Fosense-Universitária, 1975.ODININO, Juliane di Paula Queiroz. Super-Heroínas em Imagem e Ação: Gênero, animação e imaginação infantil no cenário da globalização das culturas. 2009. 321f. Tese (Doutorado em Ciências Humanas), Universidade Federal de Santa Catarina, Centro de Filosofia e Ciências Humanas. Programa de Pós-Graduação em Ciências Humanas, 2009.ODININO, Juliane di Paula Queiroz. “Super-Meninas em: o poder do rosa!?!” Por uma compreensão das feminilidades infantis a partir dos estudos de mídia, gênero e infância. Revista Perspectiva, Florianópolis, v. 33, n. 3, p. 887 - 913, set./dez. 2015.PACHECO, Elza Dias. O Pica-Pau: herói ou vilão? Representação social da criança e reprodução da ideologia dominante. São Paulo: Edições Loyola, 1985.PACHECO, Elza Dias. (Org.). Televisão, criança, imaginário e educação: dilemas e diálogos. 4. ed. Campinas: Papirus, 2004.SHOAT, Ella; STAM, Robert. Estereótipo, Realismo e Luta por Representação. In: SHOAT, Ella; STAM, Robert. Crítica da Imagem Eurocêntrica: Multiculturalismo e Representação. Tradução: Marcos Soares. São Paulo: Cosac Naify, 2006.SODRÉ, Muniz. A Comunicação do Grotesco: um ensaio sobre a cultura de massa no Brasil. Petrópolis: Vozes, 1971.TASSARA, Helena. As Crianças, a Televisão e a Morte de um Ídolo: Ayrton Senna. In: PACHECO, Elza Dias (Org.). Televisão, criança, imaginário e educação: dilemas e diálogos. 4. ed. Campinas: Papirus, 2004.VOGLER, Christopher. A jornada do Escritor: Estruturas Míticas para Escritores. 2a. edição. Rio de Janeiro: 231 Nova Fronteira, 2006.e3772015
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Borandegi, Badri, and Ali Rabbani. "Conceptual approach to understanding and exploring the cultural meaning of computer according to Jeffrey Alexander." Journal of Sociological Research 5, no. 1 (August 5, 2014): 214. http://dx.doi.org/10.5296/jsr.v5i1.5944.
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<p>Human phenomena are Significant and all works that are created by humans can carry meaning. These meanings are cultural constructs. Understanding of these meanings is the task of cultural sociology. The main goal of the cultural sociology is to show aspects of the collective unconsciousness. This result is based on unconscious cultural structures that lead society to the ideas of the Enlightenment. However, the process of understanding may change, but the structure does not break apart because Society cannot survive without these structures.</p><p>In this research, we ask one question: “what is cultural meaning of Computer based on cultural sociology theory of Jeffrey C. Alexander”? This study seeks to determine the cultural meaning of computer with Knowledge and method of cultural sociology; also we try to understand symbols, codes and narratives about computer according to Alexander.</p><p>According to Alexander, computers were coded as good or sacred since its entry into the west public sphere and were presented the good narrative from it, such as salvation narrative, eschatology narrative and Apocalypse narrative. But gradually, the good times ended and the dark side of the computer crash on human and romantic story with computer showed its pathological aspects. Gradually the cultural meaning of computer was different in social life in the West. Computers were coded as an aspect of evil. Population gradually saw the computers as unholy or profane. Computers became the Frankenstein monster in West.</p>
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Murray, Samantha. "Pathologizing “Fatness”: Medical Authority and Popular Culture." Sociology of Sport Journal 25, no. 1 (March 2008): 7–21. http://dx.doi.org/10.1123/ssj.25.1.7.
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Medical narratives surrounding the Western “obesity epidemic” have generated greater fears of “fatness” that have permeated Western collective consciousness, and these anxieties have manifested themselves as a moral panic. The medicalization of fatness via the establishment of the disease of “obesity” has necessarily entailed a combining of medical narratives/imperatives and historico-cultural discursive formations of fatness as a moral failing and as an aesthetic affront. The threat that this epidemic poses is framed by medical discourse not simply as endangering health, but fraying the very (moral) fabric of society. In this article, I argue that all the discourses that circulate around fatness and (re)produce it as a pathology have been subsumed under, and absorbed by, dominant medical narratives. I suggest that a medico-moral discourse has inf(l)ected popular understandings of fatness as an affront to health that gives way to deeper, more fundamental social concerns and anxieties about normalization and normative appearance. Specifically, I examine the constructions of individual responsibility that are evident in medical narratives and discourses about obesity.
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Taussig, Doron. "Your story is our story: Collective memory in obituaries of US military veterans." Memory Studies 10, no. 4 (June 6, 2016): 459–73. http://dx.doi.org/10.1177/1750698016653441.
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Newspaper obituaries are carriers of collective memory, and researchers have found them to be a valuable source for discerning a society’s values. But obituaries are also about individuals, whose lives and identities they record—and for many people, they represent a unique instance in which their life story is told by a third party. In this article, I consider how collective memory of major public events is woven into the life stories told in obituaries by comparing recent obituaries of veterans of World War II and the Vietnam War. My findings suggest four interrelated ways that collective memory shapes these narratives: selection of defining life experiences, selection and emphasis of specific events and experiences, use of historical detail, and provision of cultural scripts. By influencing these components of the life stories told in obituaries, collective memory both occupies the narratives of individual veterans and maintains itself over time.
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Kern, Thomas. "Cultural Performance and Political Regime Change." Sociological Theory 27, no. 3 (September 2009): 291–316. http://dx.doi.org/10.1111/j.1467-9558.2009.01349.x.
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The question about how culture shapes the possibilities for successful democratization has been a controversial issue for decades. This article maintains that successful democratization depends not only on the distribution of political interests and resources, but to seriously challenge a political regime, the advocates of democracy require cultural legitimacy as well. Accordingly, the central question is how democratic ideas are connected to the broader culture of a social community. This issue will be addressed in the case of South Korea. The Minjung democracy movement challenged the military regime by connecting democratic ideas concerning popular sovereignty and human rights with cultural traditions. The dissidents substantiated democratic values by (1) articulating an alternative concept of political representation against the authoritarian regime, (2) increasing the cultural resonance of their concept by linking democratic ideas to traditional narratives and practices, (3) developing a rich dramaturgical repertoire of collective action, and (4) mobilizing public outrage by fusing the above three elements within historical situations.
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Gustafsson, Karl. "Chinese collective memory on the Internet: Remembering the Great Famine in online encyclopaedias." Memory Studies 12, no. 2 (June 23, 2017): 184–97. http://dx.doi.org/10.1177/1750698017714836.
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Recent research on how the Great Chinese Famine was debated on Weibo, the Chinese equivalent of Twitter, in 2012 suggests that information and communication technologies can challenge official versions of the past and increase pluralism in collective memory narratives in authoritarian states. This article suggests that analysing change in the treatment of the famine in Chinese online encyclopaedias during and following the debate helps us further explore the debate’s impact. Moreover, it allows us to determine the extent to which Chinese online encyclopaedias function as the type of memory place that previous research on Wikipedia in other contexts might lead us to expect. The article concludes that the changes made to the narratives about the Great Famine in Chinese online encyclopaedias following the debate were rather limited and that the Chinese online encyclopaedias have not yet developed into participatory and pluralistic memory places that challenge official narratives.
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França, Cyntia Simioni, and Guilherme Do Val Toledo Prado. "Formação de Professores: Possibilidades que se Configuram no Trabalho com Memórias e Narrativas." Revista de Ensino, Educação e Ciências Humanas 17, no. 4 (February 17, 2017): 310. http://dx.doi.org/10.17921/2447-8733.2016v17n4p310-316.
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Neste artigo apresentamos um recorte da pesquisa de doutorado, tendo como mote a relação entre formação de professores e experiências vividas, fomentada por uma pesquisa-ação desenvolvida junto com professores de Educação Básica, de escolas públicas na cidade de Londrina. O referencial teórico e metodológico desta pesquisa dialoga com as contribuições do filósofo alemão Walter Benjamin e do historiador inglês Edward Palmer Thompson sobre a acepção de experiência, memórias e narrativas, uma vez que consideramos a formação docente indissociável de experiências sociopolíticas e econômico-culturais, bem como individuais e coletivas, engendradas em processos ampliados de educação que acontecem além dos espaços da universidade e da escola. Trazemos a contribuição do trabalho com as práticas de memória e narrativas, pois consideramos que são férteis no movimento de (re)significação da docência desencadeado por professores que resistem ao apagamento de suas experiências (marcas), no bojo de uma educação a cada dia dominada pela perspectiva da racionalidade técnica (instrumental). Trabalhamos com Benjamin, que nos orientou na produção de mônadas como aporte metodológico. Portanto, as narrativas orais e escritas pelos professores foram transformadas em mônadas. As mônadas são centelhas de sentidos que tornaram as narrativas dos professores mais que comunicáveis, sobretudo, experienciáveis. Palavras-chave: Formação de Professores. Memória. Narrativas. AbstractIn this paper we present an excerpt of a doctoral research with the theme relationship between teacher education and experiences, fostered by an action research developed with teachers of Basic Education of public schools in the city of Londrina. The theoretical and methodological framework of this research speaks to the contributions of the German philosopher Walter Benjamin and the English historian Edward Palmer Thompson about the meaning of experience, memories and narratives, as we consider teacher training inseparable from socio-political and economic and cultural experiences, as well as the individual and collective ones, engendered in expanded education processes that take place beyond the university and school spaces. We bring the contribution of working with memory and narrative practices, because we believe they are fertile in motion of teaching (re)signification triggered by teachers who resist to the erasure of their experiences (marks), in the midst of an education every day dominated by the prospect of technical rationality (instrumental). We work with Benjamin who directed us to the production of monads as a methodological contribution. Therefore, oral and written narratives done by teachers were transformed into monads. Monads are sparks of meaning that become the teachers’ narrative more than communicable, especially, experiential. Keywords: Teacher training. Memory. Narrative.
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Rodriguez, Noreen Naseem, and Amanda Vickery. "Much Bigger Than a Hamburger: Disrupting Problematic Picturebook Depictions of the Civil Rights Movement." International Journal of Multicultural Education 22, no. 2 (August 31, 2020): 109. http://dx.doi.org/10.18251/ijme.v22i2.2243.
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While more diverse children's literature about youth activism is available than ever before, popular picturebooks often perpetuate problematic tropes about the Civil Rights Movement. In this article, we conduct a critical content analysis of the award-winning picturebook The Youngest Marcher and contrast the book's content to a critical race counterstory of the Movement focused on the collective struggle for justice in the face of racial violence. We argue for the need to engage students in civic media literacy through a critical race lens and offer ways to nuance the limited narratives often found in children's literature.
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Whaley, Ben. "Virtual Earthquakes and Real-World Survival in Japan'sDisaster ReportVideo Game." Journal of Asian Studies 78, no. 1 (February 2019): 95–114. http://dx.doi.org/10.1017/s0021911818002620.
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This article analyzes the first video game in theZettai Zetsumei Toshi(2002, Disaster Report) series for Sony's PlayStation 2 console against the backdrop of the 2011 Tōhoku earthquake and tsunami. In the game, players must use limited resources to escape from an earthquake-stricken city while rescuing other survivors. The article argues that the game makes visible the marginal victims and narratives of survival often erased under the collective rhetoric of national trauma. This is explored in relation to disaster photography and artistic representations of 3.11. The article suggests that the game's narrative rejects governmental rhetoric about nuclear energy and that the gameplay mechanisms utilize “limited engagement” or a form of operationalized weakness in order to communicate victimhood to players. The article concludes with an examination of how the in-game disaster photography inscribes players’ actions, making it more difficult to subsume these images into a generalized account of natural disaster trauma.
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Koopmans, Marlinde E., Daniel Keech, Lucie Sovová, and Matt Reed. "Urban agriculture and place-making: Narratives about place and space in Ghent, Brno and Bristol." Moravian Geographical Reports 25, no. 3 (September 1, 2017): 154–65. http://dx.doi.org/10.1515/mgr-2017-0014.
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Abstract Despite rising enthusiasm for food growing among city dwellers, local authorities struggle to find space for urban agriculture (UA), both literally and figuratively. Consequently, UA often arises, sometimes temporarily, in marginal areas that are vulnerable to changes in planning designation. In the literature, spatial issues in relation to UA have either addressed structural questions of land use, governance and planning, or have highlighted social and personal benefits of UA. This paper aims to revisit and combine both streams of inquiry, viewing them as two co-constitutive forces that shape places through UA. The paper analyses three case studies in Brno, Ghent and Bristol, using a spatial lens that exposes important tensions as inherent characteristics of UA and conceptualises them as tensions within two space-narratives, namely abstract space and concrete place. It is suggested that UA, as a collective socio-cultural process, can transform functionally replicable spaces into unique places and thus contributes to place-making. This function should be recognised within urban planning circles, which should not only secure physical spaces to develop urban agriculture, but also create possibilities for local autonomous governance.
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Nettleton, Sarah, and Emma Uprichard. "‘A Slice of Life’: Food Narratives and Menus from Mass-Observers in 1982 and 1945." Sociological Research Online 16, no. 2 (June 2011): 99–107. http://dx.doi.org/10.5153/sro.2340.
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This paper reports on an analysis of hitherto unexamined documentary data on food held within the UK Mass Observation Archive (MOA). In particular it discusses responses to the 1982 Winter Directive which asked MOA correspondents about their experiences of food and eating, and the food diaries submitted by MOA panel members in 1945. What is striking about these data is the extent to which memories of food and eating are interwoven with recollections of the lifecourse; in particular social relations, family life, and work. It seems asking people about food generates insight into aspects of everyday life. In essence, memories of food provide a crucial and potentially overlooked medium for developing an appreciation of social change. We propose the concept ‘food narratives’ to capture the essence of these reflections because they reveal something more than personal stories; they are both individual and collective experiences in that personal food narratives draw upon shared cultural repertoires, generational memories, and tensions between age cohorts. Food narratives are embodied and embedded in social networks, socio-cultural contexts and socio-economic epochs. Thus the daily menus recorded in 1945 and memories scribed in 1982 do not simply communicate what people ate, liked and disliked but throw light on two contrasting moments of British history; the end of the second world war and an era of transition, reform, individualization, diversity which was taking place in the early 1980s.
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Thurston, Hannah. "Museum ethnography: Researching punishment museums as environments of narrativity." Methodological Innovations 10, no. 1 (January 2017): 205979911772061. http://dx.doi.org/10.1177/2059799117720615.
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Like all museums, punishment museums and sites of penal tourism are inherently political and moral institutions, offering cultural memories of a collective past. As environments of narrativity, these are significant spaces in which the public ‘learn’ about the past and how it continues to inform the present. In line with recent studies about ‘dark’ tourist sites, this article argues that the crime/punishment museum and jail cell tour can – and should – be understood as an ethnographic opportunity for narrative analysis. Rather than focus on just the findings of such an analysis, this article seeks to provide a practical guide to data collection and analysis in the context of criminological museum research. Offering illustrative examples from a study of Texan sites of penal tourism, it demonstrates how the history of punishment – as represented in museums – is an important part of cultural identity more broadly, playing a significant role in how we conceptualise (in)justice, morality and the purpose of punishment. In short, this article discusses how we can evoke the ethnographic tradition within museum spaces in order to interrogate how crime and punishment are expressed through narratives, images, objects and symbols.
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Siqueira Batista, María Luiza. "Can representation of individual trauma mobilize collective memory and cultural trauma?" Perspectivas Revista de Ciencias Sociales, no. 10 (December 30, 2020): 396–412. http://dx.doi.org/10.35305/prcs.v0i10.377.
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The way events are represented can result in the emergence of different narratives about a commonly experienced, and yet contested past. It is argued that such a process develops the formation of cultural trauma and collective memory in a given society. This essay aims to discuss the representation of one’s individual experiences to a wider audience as a means of creating meaning in a broader community and mobilize collective memory and cultural trauma. Hence, the case of the arpilleristas in Chile will be discussed as an example of the use of cultural artifacts as a means to represent individual trauma. I argue that the capacity of a group to create collective meaning relies on their ability to establish certain patterns of identification with that community. In this sense, the appropriation of the arpilleristas on typical Chilean cultural artifacts was essential for their impact on Chile’s national memory as they became the symbols of resistance and one of the main ways to recall the military regime. Nonetheless, such improvements were not perceived in the country’s cultural trauma as the arpilleristas mobilization did not seem to affect the core aspects of Chile’s identity.
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Fenster, Mark. "A failure of imagination: Competing narratives of 9/11 truth." Diogenes 62, no. 3-4 (November 2015): 121–29. http://dx.doi.org/10.1177/0392192116669270.
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This essay describes the emergence of the 9/11 attacks on the World Trade Center and Pentagon as an object of conspiratorial intrigue and imagination, offering a snapshot of the “9/11 truth movement” and its various theories as they began to reach full bloom. Theories about the attacks have come to constitute the dominant conspiratorial present – a present that looks remarkably like the mid- and late-twentieth-century past, despite significant changes in information technology and the continuing institutionalization and ironization of conspiracy theory as an influential form of popular politics. In addition to the 9/11 conspiracy community, the essay considers the battle over the 9/11 Commission’s review of the government’s failure to anticipate the terrorist attacks. The Commission engaged in knowing and savvy efforts to respond to conspiracy theories and to preempt popular belief in them, offering an authoritative narrative (or, more precisely, set of narratives) to explain what occurred. Meanwhile, the 9/11 truth movement made equally knowing and savvy efforts to critique the official account, responding with its own efforts to reinterpret and re-narrate the attacks, their causes, and what they signify about the contemporary world. While the 9/11 Commission may have criticized the federal government and its intelligence services for their failures of imagination prior to the attacks, the truth movement criticized the Commission either for a failure of imagination – an explanation for the attacks that could see through the “official” account – or for a quite imaginative cover-up of the hidden truths of 9/11. By considering the clash between official authorities and an active conspiracy community, this essay considers how the movement attempted to form a collective political and scholarly community, producing a blizzard of texts offering narratives that compete with the ones told by the Commission that seek the impossible grail of conspiracy theory: the truth. The essay also considers the effects, if any, of the state’s attempt to preempt and respond to conspiracy theories.
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Camargo-Vemuri, Maya. "What We Remember and What We Forget: Selective Memory in the Holocaust." Folklore: Electronic Journal of Folklore 83 (August 2021): 123–34. http://dx.doi.org/10.7592/fejf2021.83.camargo_vemuri.
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Why remember atrocity? This paper considers how trauma shapes the political memory of atrocity. What we choose to remember about atrocity is largely determined by the visibility of events, but also impacted by social norms, normalized violence, and perceptions of atrocity. Certain events, although common or not necessarily unusual, are suppressed from memory (both in collective and individual narratives) due to fear, shame, guilt, or disgust. In genocide, we rarely hear about acts that induce emotions such as the ones mentioned, including acts of rape, prostitution, and parricide. Most often, such acts are omitted from the narrative because they are not normal crimes in the societies where they occur, and are seen as particularly horrific. The consequence of this omission is a skewed image or conception of genocide and what it does to the people who are part of it, either as victims or perpetrators. This paper determines that, however uncomfortable, unusual, or painful it is to remember such acts, the memory of such acts is necessary to understand the mechanics of atrocity and victimization. It uses a case study of the Holocaust, focusing on sexual violence, to illustrate the concepts of memory omission, skewed historical perception, and the necessity of understanding atrocity through accurate memory.
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Kirk, David, Abigail C. Durrant, Jim Kosem, and Stuart Reeves. "Spomenik: Resurrecting Voices in the Woods." Design Issues 34, no. 1 (January 2018): 67–83. http://dx.doi.org/10.1162/desi_a_00477.
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Spomenik (“monument”) was a digital memorial architecture that transposes in time otherwise hidden cultural memories of atrocity. Spomenik, was designed as a simple digital audio guide, embedded in a remote rural location (Kočevski Rog, Slovenia) to work without the infrastructure normally present at national memorial sites. By resurrecting voices and cultural narratives of the deceased and placing them back into the landscape through digital means, Spomenik opens a dialogue about the events of the past and their relation to networks of the living; it explored the role of voice and agency, as serviced through design, in the act of memorialization. This article presents a detailed case study of a design-led inquiry about digital memorialization and digital preservation of cultural heritage. It offers a reflective account of the nature of legacy and the extent to which it is (and perhaps should be) necessarily bound to networks of collective memory, mediated through designed cultural tools.
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Agyekum, Humphrey Asamoah. "Peacekeeping Experiences as Triggers of Introspection in the Ghanaian Military Barracks." Africa Spectrum 55, no. 1 (April 2020): 50–72. http://dx.doi.org/10.1177/0002039720922868.
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African political elites have been forthcoming with military support for United Nations peacekeeping missions, contributing substantially to these missions’ workforce. Despite their contribution, most studies on peacekeeping omit the African soldier’s voice on his experiences of the African war theatre. This article features Ghanaian soldiers’ narratives based on their peacekeeping deployments and illuminates how Ghanaian peacekeepers connect their experiences to their home society. In this contribution, I illustrate how Ghanaian soldiers’ narratives about peacekeeping experiences are framed as deterring examples for their home society, thus potentially impacting their actions and behaviours. Based on long-term qualitative research embedded with the Ghanaian military, drawing from interviews and informal conversations with peacekeeping veterans and serving military operatives, it is argued that Ghanaian soldiers’ narratives of peacekeeping experiences and the collective processes through which these narratives gain currency in the barracks and beyond are informed by introspection in the post-peacekeeping deployment phase.
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Biskupska, Kamilla. "Green Wrocław: Urban narratives of three post-war generations of Wrocław’s inhabitants." Polish Journal of Landscape Studies 3, no. 6 (October 9, 2020): 9–26. http://dx.doi.org/10.14746/pls.2020.6.1.
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This study is an invitation to reflect on issues that fall within the area of collective memory, an area that awaits further in-depth analysis. More specifically, this article is a proposal of a broader study on cultural landscape and places of memory than that which is dominant in the sociological literature. In particular, I examine the relationship between the inhabitants of the Polish “Western Lands” and the material German heritage of the cities in which they happen to live. I mainly focus on the relation between socially constructed memory and greenery—a “negligible” part of the space of human life. As I demonstrate in the article, the “green” narrations about Wrocław created after World War II are lasting and are still present in the stories of city’s inhabitants today.
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Meili, Iara, Eva Heim, Ana C. Pelosi, and Andreas Maercker. "Metaphors and cultural narratives on adaptive responses to severe adversity: A field study among the Indigenous Pitaguary community in Brazil." Transcultural Psychiatry 57, no. 2 (December 4, 2019): 332–45. http://dx.doi.org/10.1177/1363461519890435.
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The expressions resilience and posttraumatic growth represent metaphorical concepts that are typically found in Euro-American contexts. Metaphors of severe adversity or trauma and the expressions of overcoming it vary across cultures—a lacuna, which has not been given much attention in the literature so far. This study aimed to explore the metaphorical concepts that the Indigenous Pitaguary community in Brazil uses to talk about adaptive and positive responses to severe adversity and to relate them to their socio-cultural context. We carried out 14 semi-structured interviews during field research over a one-month period of fieldwork. The data were explored with systematic metaphor analysis. The core metaphors included images of battle, unity, spirituality, journeys, balance, time, sight, transformation, and development. These metaphors were related to context-specific cultural narratives that underlie the Pitaguary ontological perspective on collectivity, nature, and cosmology. The results suggest that metaphors and cultural narratives can reveal important aspects of a culture’s collective mindset. To have a contextualized understanding of expressive nuances is an essential asset to adapt interventions to specific cultures and promote culture-specific healing and recovery processes.
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Singh, Jaspal Kaur. "Negotiating Ambivalent Gender Spaces for Collective and Individual Empowerment: Sikh Women’s Life Writing in the Diaspora." Religions 10, no. 11 (October 28, 2019): 598. http://dx.doi.org/10.3390/rel10110598.
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In order to examine gender and identity within Sikh literature and culture and to understand the construction of gender and the practice of Sikhi within the contemporary Sikh diaspora in the US, I analyze a selection from creative non-fiction pieces, variously termed essays, personal narrative, or life writing, in Meeta Kaur’s edited collection, Her Name is Kaur: Sikh American Women Write About Love, Courage, and Faith. Gender, understood as a social construct (Butler, among others), is almost always inconsistent and is related to religion, which, too, is a construct and is also almost always inconsistent in many ways. Therefore, my reading critically engages with the following questions regarding life writing through a postcolonial feminist and intersectional lens: What are lived religions and how are the practices, narratives, activities and performances of ‘being’ Sikh imagined differently in the diaspora as represent in my chosen essays? What are some of the tenets of Sikhism, viewed predominantly as patriarchal within dominant cultural spaces, and how do women resist or appropriate some of them to reconstruct their own ideas of being a Sikh? In Kaur’s collection of essays, there are elements of traditional autobiography, such as the construction of the individual self, along with the formation of communal identity, in the postcolonial life writing. I will critique four narrative in Kaur’s anthology as testimonies to bear witness and to uncover Sikh women’s hybrid cultural and religious practices as reimagined and practiced by the female Sikh writers.
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King, Joyce. "Who Dat Say (We) "Too Depraved to Be Saved"?: Re-membering Katrina/ Haiti (and Beyond): Critical Studyin'for Human Freedom." Harvard Educational Review 81, no. 2 (June 1, 2011): 343–71. http://dx.doi.org/10.17763/haer.81.2.hg6440w13qt7m366.
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In this essay, Joyce King attempts to interrupt the calculus of human (un)worthiness and to repair the collective cultural amnesia that are legacies of slavery and that make it easy—hegemonically and dysconsciously—for the public to accept myths and media reports, such as those about the depravity of survivors of Hurricane Katrina in New Orleans and the earthquake in Haiti. King uses examples of Black Studies scholarship within a critical studyin' framework to recover and re-member the historical roots of resistance and revolution and the African cultural heritage that New Orleans and Haiti have in common. Within this framework, teachers, students, and parents can combat ideologically biased knowledge, disparaging discourses of Blackness,and dehumanizing disaster narratives.
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Zimovets, Roman. "About benefits and harms of rewriting history. One of the topics of contemporary historical discourses: philosophical analysis." Filosofska dumka (Philosophical Thought) -, no. 2 (June 12, 2021): 142–64. http://dx.doi.org/10.15407/fd2021.02.142.
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When we talk about historical revisionism, negative connotations as a rule are prevailing. Prohibition of revision of certain historical interpretation and assessment is one of the tasks of historical policy which is carried out by adopting so-called «memorial laws». Taking care of the formation of the desired representations of the past (narratives) is directly related to the interests of institutionalized power in its own stabilization and strengthening. Power is a function of the community, whose identity is formed historically. Consolidation of collective identity through the support and reproduction of common representations of the past is one of the tools to strengthen power. At the same time, the very nature of human experience acquisition which is permanent mediation of the horizon of the past and the present, presuppose a reinterpretation of this past. Major shifts in the experience of generations, which occur as a result of certain social changes, lead to a new look at the past of the community. In this sense, rethinking and rewriting history becomes necessary to clarify, update, rationalize the collective identity, which is problematized by new experience. Historical policy can both respond to this need for identity transformation through re- thinking representations of one’s own past and come into conflict with it. In the latter case, the narratives transferring by institutional power begin to conflict with the communicative memory of the generation experiencing a shift. One of the tools of self-preservation of power in this situation is blocking of living historical experience, which can take various forms. The culmination of such a blockade is «hermetization» of historical time that take place in totalitarian state. The living historicity of experience, which requires a constant rethinking of one’s own historically inherited identity, is replaced by an artificial, time-frozen identity, which, precisely because of this nature, becomes fragile and doomed to destruction. On the other hand, the rewriting of history initiated by the authorities within the framework of historical policy may face resistance to the representations of the past rooted in the communicative and cultural memory. The resistance of historical narratives indicates that the collective memory and the identity founded in it are not only a power construct, but also a spontaneous layering of sediments of historical experience. In today’s world of global communications and unified everyday practices, historical narratives are beginning to play an increasing role, as they remain the only seat of identity. At the same time, this process reinforces the conflict potential of communities, which can be observed in many examples of the revival of historically motivated political ambitions. In this situation, a critical clarification of various interpretations of the past becomes a means of rationalizing the historically inherited identity of communities as a necessary condition for intercultural dialogue.
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Lee, Crystal Chen, and Nina R. Schoonover. "“My life’s blueprint”: publishing critical youth narratives in community-based organizations." English Teaching: Practice & Critique 19, no. 1 (December 16, 2019): 107–20. http://dx.doi.org/10.1108/etpc-05-2019-0069.
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Purpose This paper aims to explore how currently underserved young adults engaged in a community-based organization (CBO), Bull City YouthBuild, wrote and published a book together, and how this work impacted them and their communities. Through a critical literacy framework, the research asked: How do students in a community-based writing project demonstrate self-empowerment and agency through narrative writing? Design/methodology/approach This qualitative case study examined the students’ published narratives. The researchers used ethnographic methods in data collection, and the qualitative data analysis approaches were developed through a critical conceptual framework. Findings The students’ narratives expressed self-empowerment and agency in the ways the young adults wrote against a dominant discourse; they wrote about repositioning their lives and redesigning their futures to reveal how they wanted to be externally perceived and to be leaders in their communities. The students expressed how the CBO offered them freedom to write their stories as they found new ways of using their historical and cultural backgrounds to collectively pursue success. Social implications This work offers implications of how CBOs can meet the needs of currently underserved young adults through centering their voices. The authors see the writing process as crucial for student engagement in finding agency and self-empowerment with their words. Originality/value Critical literacy foregrounds the voices of young adults as they push back against dominant narratives and stereotypes. This research hopes to reveal the intersections between CBOs and the communities they serve to develop literacies that are relevant and meaningful to young adults’ lives.
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Scully, Marc, Turi King, and Steven D. Brown. "Remediating Viking Origins: Genetic Code as Archival Memory of the Remote Past." Sociology 47, no. 5 (October 2013): 921–38. http://dx.doi.org/10.1177/0038038513493538.
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This article introduces some early data from the Leverhulme Trust-funded research programme, ‘The Impact of the Diasporas on the Making of Britain: evidence, memories, inventions’. One of the interdisciplinary foci of the programme, which incorporates insights from genetics, history, archaeology, linguistics and social psychology, is to investigate how genetic evidence of ancestry is incorporated into identity narratives. In particular, we investigate how ‘applied genetic history’ shapes individual and familial narratives, which are then situated within macro-narratives of the nation and collective memories of immigration and indigenism. It is argued that the construction of genetic evidence as a ‘gold standard’ about ‘where you really come from’ involves a remediation of cultural and archival memory, in the construction of a ‘usable past’. This article is based on initial questionnaire data from a preliminary study of those attending DNA collection sessions in northern England. It presents some early indicators of the perceived importance of being of Viking descent among participants, notes some emerging patterns and considers the implications for contemporary debates on migration, belonging and local and national identity.
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Ellenberger, Nancy W. "Constructing George Wyndham: Narratives of Aristocratic Masculinity in Fin-de-Siècle England." Journal of British Studies 39, no. 4 (October 2000): 487–517. http://dx.doi.org/10.1086/386229.
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In June 1913, on a holiday trip to Paris, George Wyndham died suddenly of a heart attack—he was not quite fifty years old. Shocked by this unexpected loss, colleagues in the Conservative Party and the House of Commons, whose inner circles he had occupied for a quarter of a century, organized the usual tributes. Obituaries laid out Wyndham's pedigree as scion of one of England's more romantic landed families, charted his meteoric rise in the 1890s under Arthur Balfour's patronage, referred briefly and discreetly to his troubled tenure as Irish secretary from 1900–1905, and applauded his versatility as a sportsman and a man of letters. Despite his truncated career, interest in Wyndham did not wane after these first homages. Working through the interruption of war, his family saw that collections of letters and essays, with the 1925 set prefaced by J. W. Mackail's “life,” reached the public. These materials prompted pen portraits and biographies that appeared at regular intervals into the 1970s.A largely sympathetic group of authors, those who wrote about Wyndham faced the interesting challenge of presenting as inspiring and exemplary a life whose disappointments had threatened to outweigh its achievements. The solution they found was one that Wyndham would have accepted, for, indeed, he helped to shape it. In their hands, George Wyndham became a modern Siegfried, the charming, versatile, and disinterested son of an extraordinary ruling class—now, alas, eclipsed—who had guided Britain through two centuries of unprecedented grandeur and prosperity.
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Formenti, Ambra. "The Second Coming, Successful Life, and the Sweetness of Guinea: Evangelical Thoughts about the Future in Guinea-Bissau." Journal of Religion in Africa 47, no. 3-4 (May 31, 2017): 346–79. http://dx.doi.org/10.1163/15700666-12340112.
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AbstractHope, aspirations, and drive to the future have recently been the focus of academic concern about the ways in which people are thinking and producing their future in a time of great uncertainty. By exploring the distinct ways in which evangelical believers in Guinea-Bissau are engaged in imagining their future, this article aims to portray evangelical Christianity as a source of aspirations and visions of possible futures in contemporary Africa. Moreover, by comparing the programme of cultural and social regeneration pursued by nationalists in the 1960s and ’70s and the current evangelical project of personal and collective redemption, I argue that evangelical churches are promoting a politics of hope that translates Amílcar Cabral’s legacy in their own terms. Finally, I show how, in the wake of the failure of nationalist narratives, evangelical churches are fostering an emerging conceptualization of modernity as connectivity that underlies new dreams of a better future.
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Vihalemm, Triin, and Anu Masso. "(Re)Construction of Collective Identities after the Dissolution of the Soviet Union: The Case of Estonia." Nationalities Papers 35, no. 1 (March 2007): 71–91. http://dx.doi.org/10.1080/00905990601124496.
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The paper will focus on the structures of collective identities of the Russian-speaking population of Estonia. Particular cultural and political orientations held by individuals and frequencies of self-categorization as Russian, ex-Soviet, citizens of Estonia, etc. have been discussed extensively. Much less attention has been paid to the structures of self-identification, which draw out people's thinking patterns. The paper is based on the methodological premise that analysis and interpretation of the disposition of different types of self-categorization is worth the effort, as it helps to elucidate the general meta-structures behind people's interpretation of different identification narratives and provides an opportunity to make prognoses about future scenarios.
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Marino, Sara. "Digital food and foodways: How online food practices and narratives shape the Italian diaspora in London." Journal of Material Culture 23, no. 3 (August 4, 2017): 263–79. http://dx.doi.org/10.1177/1359183517725091.
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The article discusses the role of online food practices and narratives in the formation of transnational identities and communities. Data has been collected in the framework of a doctoral research project undertaken by the author between 2009 and 2012 with a follow-up in 2014. The working hypothesis of this article is that the way Italians talk about food online and offline, the importance they give to ‘authentic’ food, and the way they share their love for Italian food with other members of the same diaspora reveal original insights into migrants’ personal and collective identities, their sense of belonging to the transnational community and processes of adjustment to a new place. Findings suggest that online culinary narratives and practices shape the Italian diaspora in unique ways, through the development of forms of virtual commensality and online mealtime socialization on Skype and by affecting intra and out-group relationships, thus working as elements of cultural identification and differentiation.
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Coatney, Caryn. "Media rhetoric of post-heroic leadership: Julia Gillard, Barack Obama and Press Gallery journalists, 2010–2013©." Media International Australia 167, no. 1 (April 4, 2018): 71–87. http://dx.doi.org/10.1177/1329878x18766089.
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Scholars have recognised the Canberra Press Gallery’s capacity to contribute to an inclusive, collective style of political leadership in the context of declining nostalgia for heroes of military conflict. While political leaders have signified supporting journalists in a ‘cooperative search for truth’ about a conflict, the Gallery has influenced these relations as ‘the courageous teller of a truth’. This article examines the media rhetoric and Press Gallery relations of Australian Prime Minister Julia Gillard and her identification with US President Barack Obama during the conflict in Afghanistan between 2010 and 2013. Gillard connected to Obama’s agenda by arguing, like him, that military sacrifices had been justified because of the need to support marginalised groups, including Afghan women and girls. This article argues that as time went by, Press Gallery journalists increasingly queried and investigated Gillard’s rationale for the conflict. The journalists portrayed their role as public defenders of the ‘truth’ about Australia’s military engagement by including Afghanistan sources countering heroic military narratives.
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Frei, Raimundo. "“In my home nobody spoke about religion, politics or football”: Communicative silences among generations in Argentina and Chile." Memory Studies 13, no. 4 (February 2, 2018): 570–85. http://dx.doi.org/10.1177/1750698017754249.
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Social silence has been one of the poignant concepts of memory studies, although one predominantly encapsulated by “traumatic” and “denying” approaches. In contrast, this article focuses on broader daily life dynamics of narrating silence to understand mnemonic cultures. By denoting practices of silence, individuals connote underlying regulations about what can be brought to the fore or left “under the carpet.” Based on biographical narratives of members of two post-dictatorial generations in Argentina and Chile, I identify five mechanisms which produce silence among generations: fear of talking, a collective template of reconciliation, a lack of repertoires of justification, the control of symbolic boundaries, and patterns of conflict management. Finally, I claim that these mechanisms—or varieties of silence—act more efficiently in Chilean than Argentinean political culture. This might be as a result not only of opposed transitional justice paths but also of different communicative patterns historically rooted.
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Mayer, Gabriel. "Historical Museums in Israel: Semiotics of Culture." Journal of Arts and Humanities 6, no. 01 (January 19, 2017): 43. http://dx.doi.org/10.18533/journal.v6i01.1089.
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<p>Tiny by physical size, the State of Israel retains some of the world’s most important cultural treasures, along with many other great cultural institutions. Archeological treasures have yielded much information as far as biblical history and have been well adapted to a Zionist narrative by both the Jewish press and international news organizations, such as the New York Times whose archives are replete with reports of Jewish history being dug up by the Jewish people. Once the State of Israel gained independence in 1948, the course was set for the development of historical museums whose discourse would reflect the most significant events in Jewish history, most especially the Holocaust and the state of constant warfare that continues to imbue the cultural consciousness of its citizens. In this paper we outline, through categorization, the various historical museums, which are currently operating. Furthermore, this article hopes to shed some light upon the cultural sensibilities conveyed through these institutions. This paper is about Israeli culture, mythology, and collective needs, as formed by and informed through a variety of historical museums. The working assumption is that in a historical museum culture is partially formed and at the same time the culture is influencing the contents and narratives on display inside the museum. It should be clear from the start that the discussion is held about Israeli museums as viewed by a Jewish population and created by and for Jews. Notwithstanding the multifaceted collective of Israeli society, this work is confined to and circumscribed by this demarcation. In the following sections, I intend to provide an explanation for this viewpoint from a historical perspective and also provide a framework of what constitutes a historical museum and justify the methodology of its employ. This will be followed by a discussion of the main categorical types of historical museums present in Israel, and finally a detailed accounting of specific museums.</p>
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Linkiewicz, Olga. "„Ta Ukraina, to ona w wojnie i w wojnie…”. Wyobrażenia o przeszłości w życiu społecznym Zachodniej Ukrainy po 1991 roku." Kultura i Społeczeństwo 59, no. 2 (May 12, 2015): 147–64. http://dx.doi.org/10.35757/kis.2015.59.2.8.
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Research by students of the Institute of Ethnology and Cultural Anthropology of the University of Warsaw, conducted in the years 1992–2010 in various regions of western Ukraine, shows that in rural communities and in areas with low levels of urbanization local ties and knowledge transmitted within the family circle and the neighborhood community play a large role in maintaining identity and a strong group separateness. An important element of local knowledge is imagining about the past. This article describes selected ideas about past and recent history. The author suggests that knowledge about the past is read and interpreted within the framework of a religious worldview, which constitutes the basis of the common cosmology of the communities examined. Hence local narratives about the past have a different nature, and vary both from historiography and from the dominant transmissions in the western Ukrainian national discourse of collective memory. They are actualized in daily life and serve to build adaptive social strategies.
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Fonrobert, Charlotte Elisheva. "Plato in Rabbi Shimeon bar Yohai's Cave (B. Shabbat 33b–34a): The Talmudic Inversion of Plato's Politics of Philosophy." AJS Review 31, no. 2 (November 2007): 277–96. http://dx.doi.org/10.1017/s0364009407000529.
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Thus we are told in one of the most famous narratives in talmudic literature, in its most elaborate and complex version in the Babylonian Talmud. The late ancient and early medieval rabbinic popularity of Rabbi Shimeon bar Yohai's (henceforth Rashbi) sojourn in the cave is demonstrated by the wide distribution of the motif in various rabbinic texts. It later gained additional prominence in the Jewish collective imagination to such a degree that no less than the composition of the Zohar was attributed to Rashbi; indeed, the text was considered a product of his sojourn in the cave. As is the case with other extensive narratives in the Babylonian Talmud about early rabbinic sages from the days of the Mishnah, different and most likely earlier versions of the whole or parts of this story can be found elsewhere in rabbinic literature. Others have gone about the task of carefully assembling and comparing the versions of the story, and various interpretations of it have been offered. Surely, any additional attempt at making sense of the story and decoding what the rabbinic narrators in the Babylonian Talmud sought to convey with its inclusion in the larger corpus needs to take this work into account.
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Nakajima, Tatsuhiro. "Think outside the box! Jung, Lévi-Strauss, and postcolonialism (individual, society, and institutes): spectrum of psychology and sociology." International Journal of Jungian Studies 10, no. 3 (February 8, 2018): 237–48. http://dx.doi.org/10.1080/19409052.2018.1507803.
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The resemblance between Claude Lévi-Strauss’s structuralism and Carl Jung’s theory of the archetypes of the collective unconscious has been occasionally discussed. However, Lévi-Strauss followed the foundation of Émile Durkheim and Marcel Mauss, stressing the group dynamics of structural anthropology, whereas Jung’s psychology is an individual psychology. Jung employed myths as a series of images to interpret symbols of the collective unconscious, whereas Lévi-Strauss adopted theories of linguistics to analyse myths as narratives. From Lévi-Strauss’s point of view, a single cultural complex cannot be isolated from other groups of cultural complexes, as they are relational with regard to the exchange of symbols and signs. Lévi-Strauss’s comparison of the European and Native American twin mythology is a case study of the cultural complex when it is read from the perspective of Jungian psychology. How can we approach the mythology that is not one’s own culture? Do we impose our own mythology onto others’? Or do we analyse them more objectively as systems of thought? The trickster, for example, is a discourse by Western culture about Western culture, and it has a very different meaning for Native American people. With a prophetic warning to future generations, Lévi-Strauss died in 2009 – his centennial year.
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Mensah, Eyo Offiong, and Rosemary Arikpo Eni. "What’s in the Stomach is Used to Carry What’s on the Head: An Ethnographic Exploration of Food Metaphors in Efik Proverbs." Journal of Black Studies 50, no. 2 (February 7, 2019): 178–201. http://dx.doi.org/10.1177/0021934719826104.
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Food and foodways are essential components of the Efik biocultural system, as the Efik people of Southern Cross River State, Southeastern Nigeria, are famous for their rich dietary history and cuisine tradition. Food and foodways are, therefore, quintessential aspects of the Efik cultural history and social structure, which are intergenerational. This article explores the use of food symbolisms (embedded in rich metaphors) in Efik proverbs, which are perceptual frameworks or conceptual grids that highlight fundamental cultural values and mores as well as reinforce and instill acceptable social behavior. The study is rooted in the Afrocentric paradigm, which re-asserts the interpretation of Efik proverbs based on African values, perspectives, and narratives, and adds relevant ontological and epistemological analytic dimensions in operationalizing the collective and contextual understanding of Efik (African) proverbs. In this context, the Efik view the world through the lens of food, exploring the role of food and eating correlates as means of addressing their society’s psychodynamic challenges, which paradoxically are not about food.
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Borowski, Mateusz. "Counterfactual Histories of Moon Landing." Art History & Criticism 14, no. 1 (December 1, 2018): 16–27. http://dx.doi.org/10.2478/mik-2018-0002.
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Summary The article is devoted to the analysis of chosen examples of counterfactual narratives which diverge from the typical alternative accounts of history written in the “what if” mode. It focuses on counterfactual representations of space flight and moon landing as crucial historical events of the 20th century. The point of departure for the text is provided by the New Historicist understanding of historical fact and historical event, with particular attention paid to Hayden White’s concept of metahistory. However, to identify the possible functions of the new counterfactuals, I go beyond the binary of past and present which lies at the core of White’s concept. To this end, I employ Jacques Derrida’s concept of artifactuality, which describes the process of the production of facts about current events. I apply this concept to analyse two examples of counterfactual films about space flight: the comedy Moonwalkers (dir. Alain Bardou-Jacquet, 2015) and a mockumentary First on the Moon (dir. Aleksey Fedorchenko, 2005). In these examples, I identify strategies of deconstruction of fact-making which Derrida recommended in his essay. In the concluding part, I introduce the third example of counterfactual narrative, which not so much deconstructs factuality but, rather, counteracts the process of cultural oblivion. In Hidden Figures (2016), Margo Lee Shetterly reconstructed the role that African-American women played in the space race, introducing them into the official historical narrative. In this case, I also compare the book with its cinematic rendition to argue that counterfactuals introduce a new model of thinking of collective relationship with the past.