Dealing with the post-war menace: Creating transnational film memories in the shadow of the Holocaust

This paper explores the conflict over memory in East Asia by analyzing three pan-Asian film productions that attempt to produce a shared transnational memory of World War II: Purple Sunset (China, 2001), Distant Bonds (Japan, 2009), and My Way (South Korea, 2011). Using Hjort’s taxonomy of transnational cinemas (2009), it argues that all three productions appeal to pan-Asian transnational memory through affinitive transnationalism (transnational memory based on shared cultural heritage), but their overall transnational strategies diverge into cosmopolitan, modernizing, and globalizing transnationalism. Each strategy works to varying success for domestic and international audiences, suggesting that the cultural production of transnational memory remains elusive in the East Asian context. This paper ends with the question of whether cohesive transnational war memory is possible in East Asian cinema, and more broadly, how a stronger trend of pan-Asian transnational filmmaking might emerge outside of contested topics like World War II.

Colonial Williamsburg, and U.S. history museums generally, claim to transform public history into collective memory. That is, they convey an objective documented history to the public who, absorbing that history, acquires an appropriate collective or national memory. We argue that the emphasis on consumer (visitor) experience at such museums collapses the distance between the reconstructed past (the museum's history lesson) and the visitor's touristic or familial experience at the site. Visitors indeed remember their visits to Colonial Williamsburg, but their specific memories would seem to have little to contribute to any 'collective memory' of a 'national history.'

Collective memories are shared representations of a group’s past. For nations, these memories serve important purposes: they shape national identity, promote social cohesion and guide future decisions. Although extensive research has examined collective memory in Europe and the United States, less is known about countries outside these regions, such as Japan. Cultural tightness and other societal differences may influence the extent to which collective memories serve these functions. To address this issue, we first asked Japanese participants to nominate nationally important collective memories (Study 1), and then asked both Japanese and American participants to report the extent to which their country’s collective memories serve directive, social and identity functions (Study 2). Surprisingly, Japanese participants showed agreement on relatively few collective memories and rated those memories as serving these functions to a lesser degree than did Americans. These findings raise questions about how cultural tightness, institutional influences and educational systems shape collective memory and its functions. We suggest that in Japan, national identity may rely more on structural and cultural continuity than on shared recollections of specific historical events.

This study uses the case of Holocaust Day in Israel to examine the premise that national days impact national identity and collective memory. Specifically, the study examines whether a very unique type of national day—Holocaust Day—impacts national identification, nationalism, and collective memory in the form of Israeli Jews' perceptions of the “lessons” of the Holocaust. This study uses panel survey design data on national identity and perceptions of the Holocaust's lessons from the same sample of Israeli Jews (N = 665) collected two months prior to Holocaust Day and again during and after Holocaust Day. During and after Holocaust Day, respondents expressed increased levels of nationalism and more perceptions of both particularistic and universalistic Holocaust lessons. Participation in Holocaust Day practices had a stronger relationship with nationalism and national identification during Holocaust Day than before but a weaker relationship with the perception of a universalistic lesson during Holocaust Day. These findings indicate that Holocaust Day impacts national identity and collective memory and highlights the multifaceted nature of the relationships between national identity, collective memory, and national days. The theoretical implication of the findings as well as the case comparability are discussed in light of the findings.

This article discusses the important role of archives in preserving the nation's collective memory at universities, with a focus on archive management as part of national identity. Through a qualitative approach and case studies, this research explores archival practices at universities, including archive management and archive preservation. This research also identifies challenges faced in archival management, such as administrative obstacles and the importance of historical awareness among students and staff. The research results show that effective archive management can increase information accessibility, support research, and strengthen historical awareness. Recommendations for improving archival practices at universities include strengthening archival policies, increasing human resources, digitizing archives, as well as educational activities to increase awareness of historical values. In this way, universities can act as guardians of the nation's collective memory and contribute to sustainable social and educational development

Archive Registration as Collective Memory of the Nation is one of the efforts to preserve the documentary heritage of the Indonesian nation. In its implementation, the National Archives of the Republic of Indonesia involves non-governmental institutions, namely state universities and history and culture activists in the nomination, and also involves community organizations, political organizations, and companies in mobilizing participation. This collaborative governance has an impact on the implementation of the Archive Registration as Collective Memory of the Nation program. The research question is how is the implementation of Collaborative Governance in the program and what factors hinder its implementation. The purpose of the study is to implement the application of Collaborative Governance in the Archive Registration as Collective Memory of the Nation Program and to identify the factors that hinder its implementation. The implementation of the program is explained using the theory of Ansell and Gash, namely the initial aspects in the form of successful face-to-face dialogue, building trust, shared understanding, commitment to the process, and intermediate results. This study uses a descriptive research method with a qualitative approach. Researchers collect data using secondary data and review relevant literature on collaborative governance, archiving, and the nation's collective memory. The results of this study indicate that the implementation of Collaborative Governance in the Archives Registration Program as the Nation's Collective Memory has been running well, but needs to be optimized by improving the inhibiting factors in its implementation.

Seen akin to the concept of “culture” in the terminology, collective memory arises in various ways in the of literature. Used equivalent in meaning with “national memory” collektive memory is employed with respect to history, aspects that form history, and the influence of the historical period to the works. Whereas history, as an aspect that forms memory of a community, influences collective memory, Works of architecture that make up history are considered indirectly within collective memory. As a work of literature cannot be thought seperate from the period of time it is written, the period permeates with various ways into the work to be studied. To the poems of Fuat Sukru Dilbilen, collective memory is reflected as history, cultural history, and the period. Through this study, a literary person who fades out among the pages of history will be introduced to readers. Also, how collective memory is employed in literary works will be illustrated, rendering an example of Fuat Sukru Dilbilen’s poems.

This study, which focuses on the interrelations between media, memory, and collectives, examines the significant role played by the media in forming the two dimensions of collective mediated recollections: shaping the memory and defining the boundaries of the collective. One of the central arguments raised in recent years in the field of social science maintains that more attention should be shifted to the ‘cosmopolitan turn’ (Beck, 2003; Beck and Sznaider, 2006), the process that involves more openness to the transnational arena and the sensitivity to ‘universal values’ that become part of national societies. Within this context, we argue that although most of the research devoted to collective memory centers on the construction of national memory — in the era of globalization, collective memory and commemoration that exist in a cosmopolitan context (Levy and Sznaider, 2006) — it does not necessarily promote national values. We will contend that, parallel to the ‘cosmopolitan turn’, a reverse process might be identified whereby small communities — the relations among whose members rely on geographical or ideological vicinity, or yet on common areas of interest — succeed in creating regional-communal-local versions of the collective national memory.1

(Re)Constructing the European Past: Christianity and the French Religious Memory Yelena Mazour‐Matusevich If you forgive anyone his sins, they are forgiven;: if you retain the sins of any, they are retained. (John 20:21‐23) Now, when a united Europe has become a political and economic reality, European nations must politely forget that they used to be hereditary enemies and become good neighbors instead. The European Union was, after all, at its beginnings, not only a project about peace, and economic exchanges, it was also about forgiveness and grace. In a sense, constructing a common Europe is an unprecedented Christian experiment in and of itself for it consists of applying the essentially Christian idea of total forgiveness1 to entire nations, compelling millions of people to put their mutual resentments aside, pardoning each other for all eternity. Alas, a simple trip through Europe easily demonstrates to a naïve tourist that love for geographic neighbors is not on the menu. The pioneering experiment of transforming an essentially personal action of forgiveness into a collective effort has proved to be an enormous challenge. Europe’s long history, like any history, was filled with wars, massacres and prejudices, and collective national memories, with their extensive lists of grievances against the historical other, represent mental barriers for the creation of Europe’s new identity. Indeed, this identity cannot be forged without each country confronting its own national past or rather, the way each nation views and evaluates this past, for, in the context of a historical narrative, “subjectivity is truth and truth is subjectivity.”2 Confronting European historical subjectivities is particularly urgent with regard to the question of Europe’s Christian identity. The recent 2004‐2009 polemics over the inscription of Christian references in the preamble to the European Constitution reveal the significance of the present moment, when each European country must face not only its own collective memory and memories of other Christian nations but also formulate the place of religion in the new Europe.3 The present essay will focus on the case of France and the French religious identity and memory. Western man today is characterized by: An innocent mind and a heavy memory. Emile Poulat I imprudently presented the first draft of this paper at a conference in 1998. Never would I have dared to embark on such a perilous venture again if, after duly scrutinizing the current French media and public Internet forums, I had not happened to notice that the situation in France has not changed substantially in twelve years. It turns out that my initial analysis of France’s major tendencies in dealing with its Christian past is still valid. The tendencies in question are not equally represented in terms of frequency or influence, nor are they completely isolated from each other. The first, the most common trend, is that which journalist and famous essayist Jean‐Claude Guillebaud called “modernité appauvrie,”“an impoverished modernity.”4 People holding this attitude feel estranged from their national past, which they perceive as incomprehensible and, most importantly, no longer theirs. This popular opinion might have an intellectual variation whose proponents consider France’s history too national to be used as a common European foundation and propose to see Europe’s future as constructed from a tabula rasa, from now on. Although lacking even the most basic understanding of what religion is (Jean‐Claude Eslin),5 this dismissive tendency views Christianity as a burden, which, together with the rest of the national memory, is too complicated to take on. In a sense, this outlook is neither anti‐Christian nor anti‐religious per se because it expresses the general and growing alienation of French society from its collective memory, a phenomenon Eslin called “the French without France.”6 Here we will call it the “anti‐history” position (not to be confused with anti‐historical). It does not deny history; rather, it wants none. The second attitude is what Guy Coq, author of Démocratie, religion, éducation (1993) and Secularity and Republic (1995), calls “vulgate républicaine.”7 This ideological position dates from the good old days of the “war of two Frances,” when progressive, secular forces opposed the traditional, Catholic...

This article examines how works in Brian Castro's Shanghai Dancing as way of challenging notion of identity confined within and community. Shanghai Dancing is seventh book by Brian Castro, who currently lives and teaches in Adelaide. was written over eight years and was refused by Australian publishing agents several times. eventually, ivor indyk at Giramondo press, who has helped Castro publish several of his books, put this book into print, and recommends as Castro's most important work (sullivan, qtd. in Brennan 1). i regard as his most representative book, in that not only challenges conventional ways of writing by contesting genres of fiction and autobiography, but also demonstrates relations between memory and identity. Quoting from Castro's own words about memory and self in Shanghai Dancing, this paper is interested in discussing how fictional autobiography can contest notion of identity defined by ethnicity and nationality. examines Castro's representations of based on theory of cosmopolitanism, and borrowing light from daniel Levy and natan sznaider's definition of (Levy and sznaider).THE NOTION OF COSMOPOLITAN MEMORYMaurice Halbwachs has argued that it is in society that people normally acquire their memories. is also in society that they recall, recognize, and localize their (38). Under trend of globalization, representations of collective memories have transcended borders and become what is called memory. in Shanghai Dancing, family memories of Castro's central characters Antonio and Arnaldo interweave and merge into global historical events dating back as early as year 1639, when the portuguese were evicted from Japan (Castro, Writing Asia 103), as depicted in novel. Castro does not intend to only represent his family memories, but rather how these memories crack of nation and ethnicity, and how transnational remembrances contribute to formation of cosmopolitan memory.What is cosmopolitan memory? What is its relation with collective memory? How is cosmopolitan memory represented in Shanghai Dancing? How does cosmopolitan memory inf luence understandings of identity in novel? As Levy and sznaider argue, there is recent trend called internal (quoting Beck et al. 88) through which global concerns become part of local experiences of an increasing number of people. Based on this, Levy further proposes cosmopolitan memory as different kind of memory, a memory transcending ethnic and national boundaries (88). About relationships between cosmopolitan memory and collective memory, Levy and sznaider argue that conventional concept of collective memory is embedded within of nation-state while this container is in process of being slowly cracked (88). they argue,Our central objective is to trace decoupling of collective memory and national history. national and ethnic memories are transformed in age of globalization rather than erased. they continue to exist, of course, but globalization processes also imply that different national memories are subjected to common patterning. [. . .] new, global narrative has to be reconciled with old, national narratives; and result is always distinctive. (89)The definition of cosmopolitan memory, of course, should be related to notion of cosmopolitanism. Remaining problematic term that is still undergoing questionable re-definition, there is some consensus on original meaning and philosophical references of cosmopolitanism. derived from Greek words for world (cosmos) and city (polis), refers to a man without fixed abode, or better, man who is nowhere stranger (pheng Cheah 4, 297). Cheah comments that term's philosophical usage, to refer to citizen of universe, however, emphasizes that this intellectual ethos or spirit is not one of rootlessness (487). …

Objective - This article is to introduce theoretical motivation for the interaction and links joining national identity, collective memory, cultural heritage, digitization and libraries understood as memory institutions, and substantiate memory institutions and digital collective memory as an essential source for national identity. Research methods - The author claims that the digital resources managed by memory institutions, particularly libraries, are the fundamentals of national identity. Therefore she discusses postmodernism as a theoretical basis for the system of concepts of "national identity – collective memory – cultural heritage – memory institutions – digital resources – users", and presents the structure and individual concepts of this system. The research method used was qualitative research with discourse analysis and a theoretical analysis of information sources such as: J. Baudrillard, I. Hassan, D. Harvey, R. J. Lifton, J. F. Liotard, P. Waugh, A. J. Toynbee, G. E. Veith et al., conventions and resolutions of the European Commission, Committee and Parliament, legal provisions in culture and cultural heritage by the Government of Latvia. Results and conclusions - National identity is seen as a totality of meanings the main manifestations of which are the cultural and national heritage as the basis for the personal system of values and experience. National identity is formed by the totality of conceptions on affiliation with something. Conceptions, ideas are formed in the interaction process of personality and the collective memory based on digital resources. The collective memory, i.e. the resources in libraries, museums and archives, particularly the digital ones, is the main element for the construction of national identity. This construction is delivered by memory institutions through collecting, harvesting, saving, arranging and providing access to resources via the digitization process. Digitization should become the main tool for maintenance, inclusion, communication, and identity in the process of globalization. The author introduces theoretical model, based on the discourse of postmodernism ideas, theoretical conclusions of world researchers and philosophers, official conventions, guidelines and declarations - for justifying memory institutions’ resources as the basis of national identity. Such a theoretical analysis of the "national identity – collective memory – cultural heritage – memory institutions – digital resources – users" is the first experiment in Latvia to place the important role of memory institutions, particularly libraries, in a system of cultural heritage, digitization, new environment and national identity. The main conclusion is that the philosophical discourse of postmodernism accepts the idea of the leading role of memory institutions in the structure of national/digital heritage and national identity.

The phenomenon of political, social, economic, and cultural life in Indonesia in the figth against the pandemic COVID-19 leaves historical records in various forms and media (paper, maps, pictures, infographics, photos, audio, video, and digital) called COVID-19 pandemic archives. The COVID-19 pandemic archives is crucial for historical evidence, sources of knowledge, continuous innovation, and material for national liability for the life of society, nation and state. The archival institution as a static archival management institution in Indonesia as mandated Law of Number of 43 of 2009 on Archival has the responsibility of saving the COVID-19 pandemic archives produced by state institutions, regional governments, companies, political organizations, social organizations, and individuals as nation's collective memory. The study of saving the COVID-19 pandemic archives aims to examine the problem of the right strategy for archival institutions in saving the COVID-19 pandemic archives as the nation's collective memory. The analysis result showed that the strategy of saving the COVID-19 pandemic archives as a collective memory was carried out through policy making, applying strategic acquisition methods and documentation strategies, optimizing resources, and increasing COVID-19 pandemic archives access.

The aim of this paper is to reflect upon the relationship between memory and recognition analysing the forms of memories of east Germany during the GDR-era and after the reunification. The first part of the essay describes the change of the relationship between the political culture and the varied forms of memory of the German democratic Republic during the regime. A special attention is paid to understand how since the '70s changes in values and a critic confrontation with the official memory were important resources for the formation of a civic society that claimed a political, social and cultural recognition. In the second part the narrations of life-experience during the GDR are compared with the official memory of the GDR. It points out how the different collective memories of east Germans aren't recognised on the national public scene. The thesis is that the democratic character of the reunified Germany is defined only in a functional and formal sense, through a juridical recognition, while a social recognition is yet to achieve. That means that the construction of a new German identity and the construction of a new national memory implies the understanding of different identities and memories, which hand down souvenirs, values and issues of public interest, essential for a public discussion in a democratic society.

How do groups remember their shared past? Are there individual differences within a group? How easy is it to change collective memories? The present article addresses these questions by focusing on differences within national subgroups, exploring how national collective memories might differ for Black and White Americans, how individual differences and external influences might moderate or alter any differences, and the temporal extent of any changes that might occur due to external influences. Across four studies, participants were asked to identify the five "most important" events in U.S. history and then asked about their political ideology and racial and national identification, though not in every study. Although individual differences emerged, Black and White participants differed in the types of events they identified as important in U.S. history, with Black participants identifying more race-relevant events than White participants and White participants identifying more traditional founding events than Black participants. As to changes in collective memory, in response to a minimal identity salience manipulation, the murder of George Floyd, and July 4th celebrations, national collective memories evidenced malleability only after the murder of George Floyd. In this instance, the mention of race-relevant events increased, even as the frequency of mention of traditional founding events remained stable. The observed increase in race-relevant events was temporary, however. Findings are discussed in relation to contemporary discussions on collective memory, especially with respect to group differences, individual differences within groups, and mnemonic inertia. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

Memory-Work