Qalāwūnid Expansions and Power Strategies in the Syro-Anatolian Frontier: A Case Study of the Citadel of Kakhtā

Literary circles on both sides of the Taiwan Strait went their separate ways after 1949. There is, however, a phenomenon shared by both sides: various national myths have been a common ground on which cross-Strait contemporary fictions engage in continual dialogue. Such national myths can be summarized as the socialist proletariat revolution between 1949 and 1976 for the Communist Party and the anti-communist movements from 1949 to 1987 for the KMT. Revolutionary historical fictions and anti-communist fictions both utilize the body imagination of national heroes and the spatial concept of the land of Zhong Yuan, or central plain, as the stage for national myths. With the loosening of the authoritarian rules, contemporary fictions on both sides adopt new historical narratives to explore the micro-histories previously suppressed by national myths. In the process, these fictions also adopt the perspectives of body and space. In a nutshell, this thesis will explore common issues for contemporary fictions across the Strait in their construction or deconstruction of national myths from 1949 to the 21st century; these issues include body imagination and space inscription. This thesis will explore their differences across different space, time, and generations. First, the body imagination. New historical narratives in cross-strait contemporary fictions begin with commoners’ traumas in the power structure and their symptoms. This is the key to reflect on the national myth and its representatives: “masculine hero/ Father with capital F.” Therefore, when investigating how commoners’ family stories criticize and complement the macro-history, this thesis adopts the perspectives of body and language violences to rethink father-son relationship in all levels and to trace a process of transformation from hero to traumatic figure. In this process, we see that, while family stories are the subject for new historical narratives, fictional aesthetics and a return to origin are all derived from such family stories. To sum up, narratives develop from “what stories to tell” to “how to tell stories.” This shows how new historical narratives twist the concepts of the sacred and the fictional. Furthermore, the key for the ruling class to maintain the unity of territory and power structure is to be able to interpret to its people of the territory the heritage, the innovative ideals, the collective memories, and the ultimate promises of its nation. Therefore, on both sides, new historical narratives develop different spatial imaginations in terms of the territory and the land. This serves as the base for the arrangement of chapters for this thesis, namely: from revolutionary village, homeland, family land to post-homeland; from central plain’s protection and shifting, to the border-crossing. With this, this thesis analyzes a periodical development of new historical narratives for revolutionary historical narratives and for anti-communist historical narratives. This thesis also discusses how new historical narratives on both sides re-produce and re-invent the territory and its macro-history. The thesis will call this process a metaphor of motherland reproduction. Interpellation of homeland/motherland as Patriarchal subjection is addressed to the younger generations to reflect the history, to face the present, and to imagine the future. This is not a deconstruction of patriarchal power; patriarchal power is continually engaging and influencing the motherland. Therefore, the metaphor of motherland reproduction and its care of land and imagination of history still develop from the three narrative topics for the traumatic figures under the patriarchal influence. As seen in the new historical narratives on both sides of the Strait from 1980s to 21st century, concept of family and homeland expands to deep thoughts on historical origins and historical categories, which further evolve into investigations of fictional aesthetics and the importance of returning to the origin. Therefore, historical views of contemporary fictions on both sides of the Strait can be summarized as the following: moving from the singularity of revolution to the diversified Chinese-ness; constructing the sense of Taiwan-ness via the entanglement of immigration and colonial culture. Therefore, this thesis utilizes patriarchal subjugation and metaphor of motherland reproduction to explain the tightly-knitted relationship between body and space, to both of which the narrative subjects are closely linked. That is to say, national myths are structured by traumatic symptoms and territory, land, and commoners. Even though contemporary fictions on both sides develop distinctive new historical narratives, there are still common topics and contexts of evolution.

Reviewed by: Driven West: Andrew Jackson and the Trail of Tears to the Civil War David Prior (bio) Driven West: Andrew Jackson and the Trail of Tears to the Civil War. By A. J. Langguth. (New York: Simon & Schuster, 2010. Pp. 480. Cloth, $30.00; paper, $16.00.) An emeritus professor in the Annenberg School for Communication and Journalism at the University of Southern California, A. J. Langguth has written diverse works of history, journalism, and fiction. His most recent publication, Driven West, weaves together the removal of the Cherokee from the southeastern United States and the coming of the Civil War into a narrative history. Although specialists will find little revelatory in this volume, it offers a carefully structured and clearly written account that covers an impressive amount of detail. Instructors should consider assigning Driven West, especially in upper-division undergraduate courses where students will have the background to engage the volume critically. Langguth organizes Driven West into twenty short chapters, most of which take their title from the names of prominent men like Henry Clay, [End Page 262] Andrew Jackson, Sequoyah, John Ross, and Major Ridge. The chapters, however, are not strictly biographical, as each focuses on a sequence of personalities and developments. The strength of this episodic approach is that Langguth manages to introduce a variety of key players, including Cherokee leaders, Christian missionaries, and U.S. politicians, while quickly advancing the narrative. At its best, this approach also conveys the complexity of the relationships involved in the removal of the Cherokee and the volatility of politics in the Age of Jackson. To complement this structure, Langguth uses a journalistic style that relies on evocative details instead of an overt thesis. Langguth withholds his own judgment, but he is unsparing in relaying the greed and corruption common to U.S. politicians and bureaucrats, the factional and sometimes self-serving decisions of Cherokee leaders, and the indictments offered by those who saw removal unfold. This volume will have much to offer those unfamiliar with the Trail of Tears or the underside of the early United States' democratic ethos. Langguth's narrative ranges from the Cherokee alliance with Andrew Jackson in the War of 1812 up through the postremoval divisions that informed Cherokee stances during the Civil War. Driven West coheres around the rise of the second party system and its role in frustrating Major Ridge, John Ross, and their close associates as they negotiated with the federal government for protection from Georgia settlers. If not original, this topic allows Langguth to present not only the Cherokees' forced migration west but also a host of interconnected stories. He recounts, to name a few examples, the "Eaton malaria" during Andrew Jackson's presidency, Sequoyah's creation of the Cherokee alphabet, and John Howard Payne's career as an actor and playwright in Europe. Although occasionally tangential, these anecdotes help to contextualize removal. From them, nonspecialists can grasp the ties connecting Cherokee elites to the social and cultural fabric of the early United States, the tensions between northern missionaries and southern settlers, and the value of removal as an issue for both Jacksonians and Whigs. Langguth covers the political dimensions of removal well, describing John Quincy Adams's skepticism toward the fraudulent Treaty of Indian Springs, the uncertain authority of the antebellum federal government over the states, and Andrew Jackson's disregard of the Supreme Court's ruling in Worcester v. Georgia. As Langguth suggests, Henry Clay might have interceded on the behalf of the Cherokee if he had become president but found his ambitions hobbled by the "corrupt bargain" of 1824. Langguth attends to the Cherokee leadership in similar detail, addressing the repeated efforts of John Ross and the Ridges [End Page 263] to negotiate an alternative to removal and the deep antagonism between them after the Ridges signed the Treaty of New Echota. Langguth carries his story up beyond removal, surveying U.S. expansionist activity in the 1840s, the ensuing demise of the second party system, and the internecine conflicts that wracked the Cherokee leadership in the trans-Mississippi West. Readers may find his discussion of the decade-long run-up to the Civil War rushed, but Langguth nonetheless...

Rome was one of history’s major slave societies. The economy of Roman Italy in the late republic and early empire has often been described as a slave economy. Yet, looking at the literary, legal and epigraphic evidence, freedmen are considerably more prominent than slaves in positions requiring special skills and responsibilities. Although slaves quantitatively outnumbered freedmen, freedmen qualitatively outranked slaves as agents, managers, and entrepreneurs. Whereas unskilled slaves were relatively easily replaceable, skilled freedmen were not. In crucial sectors of the economy slavery was a passing phase necessary to produce freedmen: an investment in human resources yielding its greatest fruits after manumission. In this paper I will argue that the economy of Roman Italy may with as much good cause be characterized as a ‘freedmen economy’ than as a ‘slave economy’. ‘Freedmanship’ should not be reduced to an epiphenomenon of slavery but be acknowledged as a relation of structural importance for the Italian economy.

Tirumayam, a historic town in Tamil Nadu, is home to an architectural ensemble that seamlessly blends spirituality and military strategy. The Tirumayam Fort, a 17th-century structure built under the rule of the Sethupathi Kings, stands as a testament to the region's strategic significance. Within its vicinity lie the twin rock-cut temples of Shiva and Vishnu, showcasing Dravidian craftsmanship and religious syncretism. These temples, adorned with intricate sculptures and inscriptions, reflect the artistic and cultural evolution of the region. This study explores the historical and architectural significance of Tirumayam’s fortifications and sacred shrines, analyzing their role in Tamil heritage. Through an in-depth examination of the site’s structural elements, iconography, and historical narratives, this manuscript sheds light on Tirumayam’s unique position as both a center of defense and devotion.

Over the past several centuries, Maimana has played a significant role in the resistance against the Durani amirs throughout its historical narrative. Its strategic military significance has been acknowledged across various periods. Additionally, the corridors of Badghis have served as a critical conduit for invasions from both Western and Eastern Qashon forces for millennia. The primary objective of this research is to analyze the political developments associated with the Ming Dynasty amirs، who significantly influenced the contemporary history of Afghanistan. How did these emirs establish an independent government in this region? This research employs a library-based methodology,incorporating relevant papers and internet resources to investigate the political developments of Maimana and the trajectory of its historical evolution. The findings indicate that, over a span of 142 years, the Ming Dynasty amirs. Historically, the populace of Maimana has garnered a commendable reputation within the contemporary history of Afghanistan, occupying a distinctive position characterized by resilience and heroism. Consequently, it is the responsibility of researchers to examine the historical narratives and influential figures of authority in Afghanistan to elucidate the history of each region within the country and to understand their governance throughout the course of contemporary history.

Musical manuscripts, along with their rubrics and treatises, iconography, typika and historical narratives, contain fragmentary evidence of various performance practices, participants and aspects of the training procedure of the Byzantine chanting body named choros. When co-examined, sources lead to a better understanding since they provide us with data such as number, genders and ages of those chanting in churches, their attire, means and practices of co-ordination, ison-practice, specific position and movement during every part of an office, distribution of a chant among the members of the chanting ensemble, instructions for the use of the voice and articulation, qualification terms for voice, ages, methodology, training procedures and trainers of chanters and chantresses. In particular, the paper demonstrates the dual function of the Byzantine choros both as a performing body within worship and as a self-sufficient unit of lifelong training for its members and the community. In the first part of the paper, ritual instructions of typika and musical manuscripts combined with historical narratives, depictions and imperial legislation, will highlight the characteristics and performance practices of each interdependent member of the choral ensemble. In the second part, data from historical narratives, musical treatises and iconography testify to a systematic training procedure interconnected with worship practice. Source material illuminates the starting age for the training of a chanter, the various stages, the tutors, their goals and methodology according to each level and the constant training even among members considered at the top of the choral pyramid. Sources also reveal the conscious training and use of vocal cavities, thus leading to specific expectations of dynamics and vocal quality in performance instructions of musical manuscripts and the theoretical treatise of Gabriel Hieromonachos. The combined use of such sources and systematic music education also clarifies the idea of chanting by heart, without the need for books, thanks to “gestic” notation, a term coined by Christian Troelsgård. It refers to the depiction by the hand of neumes and their combinations forming formulae that, along with the presence of the domestikoi who intone and the kanonarchs who read hymnographic texts loudly, obviate the need for manuscripts during worship. Finally, it confirms the existence of a systematic concern for articulation as part of the training procedure, identified as early as the years of Theodoros Stoudites.

the Diversity of slaving strategies within inDustriesT his chaPter Discusses three seParate inDustries, all significant in the Athenian economy, in which slave labour played a crucial role: animal husbandry and the use of enslaved persons as shepherds; prostitution and the market for sex more widely; the extraction of silver from the mines in south-west Attica.In each case I will discuss the varying strategies applied to different enslaved individuals and groups of enslaved persons involved in these activities.Ismard has recently contended that, within Athens' prostitution and mining industries, the renting of enslaved persons to third parties was the 'quasi exclusif' form of exploitation. 1 This is an oversimplification of our admittedly limited evidence, as we will see.In all these industries, rather, we find a variety of slave exploitation systems applied to the enslaved that worked in them, which can be analysed through the framework of the broad differences in Athenian slaving strategies outlined in the previous chapters.This chapter further discusses how the specific aims and circumstances of different slave owners caused them to follow diverse strategies even when their goals were roughly the same.It also serves to clarify the point made in my Introduction that the occupation in which an enslaved person is exploited is on its own an inadequate description of, or indicator for, a slaving strategy. Divergent Strategies in Animal HusbandryIn this section I will use the distinction between directly managed slaving strategies and slaving for rents outlined in Chapter 1 to explore the exploitation strategies applied to enslaved shepherds.There is scant evidence for Athenian enslaved shepherds, but two cases permit cautious speculation about their socio-economic positions.In exploring these cases, I will better clarify some of the practical differences between forms of direct and indirect exploitation and the reasons for the selection of one over the other.Despite the paucity of evidence, however, it is clear that animal husbandry was an important source of wealth for many of Athens' elite. 2 There was a market in Athens for all the various goods which animals produced, reinforced by considerable demand for sacrificial victims by private and public bodies. 3 Xenophon in his Memorabilia describes one 1 Ismard 2019, 80; 80-3. 2 Hodkinson 1992. 3See, for example, Plato, Leg.5.743d.On the uses and significance of wool, see Spantidaki 2016, 23-4; on hides and leather, see Dercy 2015.On (mostly Athenian) sources for a Greek meat market closely connected to sacrifice, see Naiden 2012, 232-50.On the economics of public animal sacrifice, see Jameson 1988 (noting, at 89-90, that epigraphic evidence only records sacrifices financed by large associations, while private sacrifices and donations of animals are absent from our evidence); Hodkinson 1992, 56-8;

The Ghurids (1148–1215 ce ) rose to prominence under the Shansabanid Dynasty when their armies torched Ghazna and Laskar‐e Bazar, the capitals of their neighbors and predecessors, the Ghaznavids, in 1150–1. After breaking free from Saljuq dominion and consolidating control of their mountainous heartland in what is now Afghanistan, the Ghurids seized an empire which at its peak stretched from eastern Iran and Khurasan to Bengal in India. Their rapid imperial expansion, however, was short‐lived, as they succumbed to the Khwarazm‐Shah (a militaristic dynasty from the north) in 1215 and then the Mongols in 1222. Although traditionally seasonal nomads, recent archaeological work has revealed the Ghurids invested significant amounts of tribute and loot in monumental and more quotidian domestic architecture at their urban centers. The best known of these is the UNESCO World Heritage‐listed site of Jam in central Afghanistan, which is thought to be the Ghurid summer capital of Firuzkuh. Jam/Firuzkuh is famous for its magnificent, 65‐meter‐high minaret but was also home to an established Jewish community, documented in the historical sources, and archaeological and epigraphic evidence. Despite their transitory lifestyle, the short duration of their empire and the remote location of their heartland, the Ghurids made a lasting, albeit indirect, contribution to the region's history when their ghulam s (slave soldiers) established the Delhi Sultanate (1206–90 ce ) in India.

Reviewed by: Lift Every Voice and Swing: Black Musicians and Religious Culture in the Jazz Century by Vaughn A. Booker Brett Grainger Lift Every Voice and Swing: Black Musicians and Religious Culture in the Jazz Century. By Vaughn A. Booker. New York: New York University Press, 2020. 344 pp. $35.00. Scholarly narratives on African American religion have long centered on the Black church and its predecessor, "slave religion" (what Albert Raboteau called the "invisible institution"). In both cases, Protestant influences, themes, and institutional forms have dominated discussion. In recent decades, however, scholarship has widened to encompass non-Protestant and post-Protestant modes of religiosity, including Afro-Catholicism, Black Islam, and Afro-Diasporic traditions. Taken together, these developments have decentered the "Black [End Page 78] church" in American religious history by questioning its monopoly over African American religious and cultural life. Vaughn Booker's new work returns our attention to mainstream denominations and church life, but for a different purpose: to show the ways in which twentieth-century jazz musicians leveraged their celebrity to become "race representatives"—ambassadors of Black respectability to the white world—alongside religious leaders, advancing social and cultural progress for other African Americans and helping to transform the reputation of jazz from the devil's music to high art. Drawing upon a rich archive of popular materials—interviews and articles in the Black and white press, private writings, and a number of other sources—Booker demonstrates how jazz musicians embodied beliefs and practices that both mirrored and diverged from those of the Black church. The book is divided into two parts. Part I, "Representations of Religion and Race," describes how, early on, middle-class Black ministers worked to resist the rising popularity of jazz among their younger congregants. Their efforts failed, but with an ironic result: as the press held up jazz men and women as spokespersons for their race, these same artists came to see themselves as burdened with the responsibility of representation, turning the stage into a kind of pulpit. Booker focuses on three ways in which jazz artists performed religion for the public: through their "irreverent performances of African American religious leadership and expressive acts of worship," their "commitment to black Protestants' social and political activism against Jim Crow," and their "sacralization of 'Africa' in narratives of African American history" (13). If the second theme might come as less of a surprise to readers, the first and third themes are less well documented, and Vaughn presents them in especially striking and memorable ways. In chapter two, which focuses on Cab Calloway, Booker surprises and delights by situating the multitalented singer and bandleader within a long tradition of "religious irreverence." Chapter 4, "Royal Ancestry," moves from irreverence to reverence, showing how the "sacred concerts" of Duke Ellington, among other explicitly religious jazz works, presented an African American history "emerging from, and connected to, a sacred African past that included both biblical scriptures and ancient African civilizations," a story that effectively rendered "the enslaved African experience in the United State … as an extension of that sacred African history" (16). In Part II, "Missions and Legacies," Booker foregrounds the religious thought and practice of two pianists and composers, Duke Ellington and Mary Lou Williams. Booker attends to the ways Ellington struggled to articulate his theological beliefs as he navigated a variety [End Page 79] of religious settings, revealing how his sacred concerts were conceived less as an authentic recapitulation of the Black Protestant traditions of his childhood than an ecumenical religious project directed to an explicitly white liberal Protestant audience. Roman Catholicism receives the most sustained attention in the two chapters devoted to Williams, who Josef Sorett has described as the most famous Afro-Catholic convert of the post-war era, a period that saw a massive increase in African American affiliation with Catholicism. The seventh chapter explores Williams's religious journey to the Catholic faith. Booker ably narrates how Williams's loss of her friend, bebop pioneer Charlie ("Bird") Parker, to a heroin overdose contributed to her decision to convert and how Williams struggled with whether to give up music entirely until a number of friends, including several jazz-loving clergy, convinced her to use...

The Black/White Binary Paradigm of race has become the subject of increasing interest and scrutiny among some scholars of color. This Article uses Thomas Kuhn’s notions of paradigm and the properties of paradigms to explore several leading works on race. The works the author explores demonstrate the Black/White paradigm of race and some of its properties, among them extensive paradigm elaboration over the years. Paradigms have limitations, however. Among them is a tendency to truncate history for the sake of telling a linear story of progress. The author demonstrates how one constitutional law text truncates history, by omitting entirely Mexican-American struggles for desegregation, and presenting a linear story of the Black struggle for civil rights. Omitting important history from the narrative of civil rights history becomes extraordinarily damaging, since it distorts history and contributes to the marginalization of non-Black peoples of color. While recognizing the centrality of slavery and White racism against Blacks at the core of American history and society, this Article seeks to expand our understanding of racism through the use of legal history. The author contends that mutual and particularized understanding of racism as it affects all people of color has the potential to enhance our abilities to understand each other and to join together to fight the common evil of racism.

Reviewed by: The Missouri Controversy and Its Aftermath: Slavery and the Meaning of America John Craig Hammond (bio) The Missouri Controversy and Its Aftermath: Slavery and the Meaning of America. By Robert Pierce Forbes. (Chapel Hill, NC: University of North Carolina Press, 2007. Pp. 384. Map. Cloth, $45.00.) How did white Americans move from their "post-Revolutionary consensus concerning the evil of slavery and sanguine expectations of its rapid demise" to their "Jacksonian-era rejection of abolitionism and acquiescence in the institution as ineradicable and not incompatible with the principles of the Union"? (2). The Missouri Controversy and Its Aftermath only begins to address this important question. According to Robert Pierce Forbes, the Missouri Controversy made slavery's future the central political issue of the 1820s. A decade of political conflicts over slavery ended only with Martin Van Buren's deliberate creation of [End Page 122] the Second Party System, which expressly served "the mutual goal of slaveholders to defend slavery from national attack and of Democratic leaders to mobilize slaveholders as a political bloc" (8). By the 1830s, Van Buren and the Democratic Party had pulled off one of the great ideological coups in American history: They redefined the meaning of both slavery and America by creating a new, conservative narrative of American history that protected slavery by denying its significance and by placing any criticism of it beyond reproach. Forbes begins his account with the controversial claim that James Monroe entered the presidency intent on strengthening the bonds of union through internal improvements and reform, including "a radical campaign to eliminate slavery and the African presence from American life" (15). Like many other white Americans, Monroe was committed to a program of compensated emancipation and forced removal that would eradicate slavery from a progressive, reform-minded, postwar America. When set against the undeniable growth of slavery after 1815, this broad reformist, nationalist, and antislavery agenda set the stage for the Missouri Controversy that began in 1819. Thus, when New York Congressmen James Tallmadge proposed restrictions on Missouri slavery, a simple question of Missouri statehood immediately became "a referendum" on the meaning of slavery in America (43). Forbes provides a detailed survey of the sectional positions for and against restrictions, along with the political, partisan, and ideological considerations that informed them. Northerners expressed their opposition to slavery on a variety of pragmatic, constitutional, ideological, and political grounds. Though southerners found themselves on the defensive, most remained reluctant to articulate or embrace a "positive good" defense of slavery. Ultimately, the Missouri Crises and Compromises would lead to two ominous developments. "At once rendering slavery more racial and racism more national" (119), they demonstrated that the "issue of slavery could not be discussed publicly without exposing unbreachable fissures in the Union, and thus, to preserve the Union, nothing should be said about slavery at all" (120). It would take moderate antislavery white Americans over a decade to learn this lesson. In Forbes's analysis, political conflict in the 1820s involved struggles between three groups seeking to determine slavery's future. Led by James Monroe, Henry Clay, and John Quincy Adams, reformers and nationalists remained committed to a federally sponsored program of emancipation and removal. Historians tend to dismiss colonization, but [End Page 123] Forbes ties it to other issues, explaining why it fired the imagination of reformers and nationalists through the 1820s. The tariff and the sale of the national domain could finance the compensated emancipation of slaves as well as the building of canals. Monroe's "amalgamation" of parties would allow nationalists to build broad coalitions of voters and politicians to support improvement and progress. The economic stagnation of slavery in the Upper South made whites there open to proposals for compensated emancipation and removal, while skeptical Upper South politicians might support emancipation if it came with the promise of federal funding for a new road or canal through their district. Finally, the election of John Quincy Adams in 1824 and his appointment of Henry Clay as Secretary of State and heir apparent to the presidency promised nationalists sixteen years of presidential power to enact their heady visions of reform and improvement. In the early 1820s, many voters and...

This chapter is devoted to Philoctete, the fisherman who cannot fish because his suppurating wound has relegated him to the space of his rocky yam garden, where he longs for the sea. Walcott opens Omeros in Philoctete’s voice, evoking the wounded Greek warrior Philoctetes who is denied a voice in Homeric epic because he spends the whole of the Trojan War abandoned on an island. Walcott’s new telling of the wounded Philoctete’s story focuses on the tortured landscape he inhabits, the yam garden which is the space of his exile from the sea. Walcott depicts it as a provision ground like those allotted to enslaved people on plantations. Colonial travelers perversely analogized such meager plots to paradisical gardens such as Eden or those from Greek mythology. Reading Walcott’s depiction of Philoctete’s garden as a response to such accounts, this chapter focuses on Charles Kingsley’s 1871 account which compares provision gardens on Trinidad and Tobago to the ever-blooming gardens of the Phaeacian King Alcinous in Odyssey 7. Against these historical narratives’ use of Homer to mythologize the islands and deny their inhabitants any agency as historical actors, Walcott’s depiction leads us back to the Odyssey and the orchard of the aged Laertes, a plot of land which, unlike Alcinous’s gardens, bears the mark of human labor. When Walcott looks for an untainted landscape on his own island, he finds no paradisical gardens but Ma Kilman’s forest grove, a pre-conquest space and source of healing.

An Exploration of Bahamian Slavery & Matilda's Story

Мета дослідження – проаналізувати основні підходи до інтерпретацій поняття «історична травма», й окреслити основні виміри історичних колективних травм і підходів до їх подолання. Наукова новизна. Визначені основні інтерпретації поняття «історична травма» та спорідненого поняття «історична пам’ять»; окреслені міждисциплінарні підходи до вивчення історичних колективних травм; проведено порівняльну характеристику основних наративів, пов’язаних з історичними колективними травмами в європейському та російському суспільствах. Висновки. Виявлено, що дослідження «історичних травм» є відносно новим для істориків і має міждисциплінарний характер. Це поняття має численні варіації («культурна травма», «колективна травма», «міжгенераційна травма», «колоніальна травма»). З одного боку, це ускладнює його чітке визначення, а з іншого – дозволяє усвідомити важливі нюанси та певну спеціалізацію досліджень колективної травми в рамках власних підходів соціології, психології, філософії, культурології, історії та навіть біології. Визначено, що існують різні стратегії подолання історичних колективних травм. Виявлено, що європейські країни демонструють конструктивний (історична колективна травма перетворюється на історичний наратив) підхід, а Росія – деструктивний (формування агресивної ідеології). В європейських країнах здійснюються спроби подолати історичні колективні травми через створення відповідного історичного наративу без уникнення «незручних» тем. Виявлено, що російське суспільство, замість конструктивного опрацювання історичних колективних травм, пов’язаних з Другою світовою та Холодною війнами – націлено на формування образу нового/старого зовнішнього ворога (США, колективний Захід, НАТО, а тепер і Україна), що не тільки не сприяє компенсації старих травм, а й формує нові. Запропоновані приклади подолання історичних колективних травм в європейському та російському суспільствах ілюструють не стільки різноманіття підходів і стратегій «роботи над травмою», скільки специфіку цих суспільств. Фінансування. Статтю підготовлено в рамках проекту Європейського Союзу за програмою Еразмус+, напрям Жана Моне 620386-EPP-1-2020-1-UA-EPPJMO-MODULE TEMPUS (“Tailoring European Memory Politics for Peacemaking in Ukrainian Society”).

For years, critical museology has called for museums to question and revise their narratives and praxes. Current societal discourses on representation and inclusion in cultural heritage has made this even more important. The paper argues that such revisions involve specific challenges for collectors’ museums where narratives of foundation and the founder are pivotal for institutional self-perception. Despite the relevance of critical museology’s institutional critique, the paper argues that the critique overlooks one important aspect: that change of praxis requires an understanding of how and why certain narratives become embedded in museums’ self-perception. Integrating organizational theory, psychology, and sociology with critical museology, the paper offers a new interdisciplinary perspective on the organizational mechanisms that undergird institutional conventions, canons, and embedded narratives in collectors’ museums. Finally, the paper advances the concept of resonance as a path to working constructively with tensions between museums’ historical narratives and contemporary societal issues and worldviews.