Considering the testimonies about the act of giving testimony in an LGBTQIA+ oral archive project, this article analyzes the relevance of memory work for sexual and gender dissidences. The interviewees’ responses engage with reflections from feminist, queer, and intersectional memory studies. Recurring motivations include visibility and recognition, the particular nature of memory for the community, and the relationship of testimony to the past, the future, and also the present. These collective considerations can inform the construction of memory and historical research projects, contributing to broadening the horizons of rights and freedoms.

Naturalistic movements enrich episodic memories but not their spatiotemporal structure.

Objective – The article aimed to analyze the role of the Kaingang people in the field of institutionalized memory and heritage production from a decolonial perspective. Methodology – The research was conducted through a qualitative-critical approach, grounded in collaborative ethnography, participatory research, and situated listening practices. The case study guided the empirical investigation, articulating observation, documentary analysis, and participation in cultural and educational activities, with an emphasis on co-authorship of knowledge and the situated production of memory. Originality/Relevance – The originality of the study lies in the analysis of Indigenous memory practices based on the agency of the subjects themselves, shifting the focus from institutional representation to self-representation and the co-production of memory. Results – The results indicated that Kaingang participation in the Índia Vanuíre Museum produced significant shifts in museological and educational practices, breaking with traditional exhibition logics and the objectification of Indigenous culture. Practices of shared curation, insurgent museology, and the production of living memory were identified, grounded in orality, performativity, territoriality, and Kaingang cosmological frameworks. Theoretical/Methodological Contributions – The study contributed theoretically by articulating memory as a political dispute, epistemological plurality, and counter-hegemonic heritage practices. Social and Environmental Contributions – At the social level, the research highlighted the strengthening of narrative self-determination and Indigenous protagonism in the construction of public memory. At the environmental level, it emphasized the centrality of territory and forest as foundations of Kaingang memory and knowledge, reaffirming the inseparability between cultural heritage, territory, and socio-environmental justice.

Recent advances in "track-anything" models have significantly improved fine-grained video understanding by simultaneously handling multiple video segmentation and tracking tasks. However, existing models often struggle with robust and efficient temporal propagation. To address these challenges, we propose the Sparse Spatio-Temporal Propagation (SSTP) method, which achieves robust and efficient unified video segmentation by selectively leveraging key spatio-temporal features in videos. Specifically, we design a dynamic 3D spatio-temporal convolution to aggregate global multi-frame spatio-temporal information into memory frames during memory construction. Additionally, we introduce a spatio-temporal aggregation reading strategy to efficiently aggregate the relevant spatio-temporal features from multiple memory frames during memory retrieval. By combining SSTP with an image segmentation foundation model, such as the segment anything model, our method effectively addresses multiple data-scarce video segmentation tasks. Our experimental results demonstrate state-of-the-art performance on five video segmentation tasks across eleven datasets, outperforming both task-specific and unified methods. Notably, SSTP exhibits strong robustness in handling sparse, low-frame-rate videos, making it well-suited for real-world applications.

This article undertakes an interdisciplinary investigation of digital mourning in Türkiye through the intersecting frameworks of cultural memory, affect theory, and the politics of recognition. The primary objective is to elucidate the mechanisms by digital mourning practices reconstitute mnemonic continuity and collective identity within algorithmically mediated environments. Traditional ritual forms such as mevlit (memorial prayer gatherings), taziye evi (condolence houses), and ağıt (laments) are recontextualized within digital infrastructures in which private loss acquires collective visibility through systems of circulation, mediation, and datafication. Hashtags, commemorative profiles, and visual repertoires function as semiotic mechanisms by grief is transformed into a reproducible archive of cultural memory. The study employs qualitative content analysis and visual sociology to examine digital mourning practices in Türkiye between 2014 and 2023, focusing on emblematic events including the Soma mining disaster, the coup attempt of 15 July, and the 2023 Maraş earthquake. The findings reveal the mechanisms by digital mourning transcends the expressive domain of emotion and evolves into a hybrid ritual economy where devotional idioms, national iconography, and civic critique converge. Algorithmic visibility operates as a cultural mechanism that regulates attention, structures affective flows, and reconfigures hierarchies of recognition. By foregrounding the specificity of the Turkish case, the study challenges the universalist assumptions of Western-centered models of mourning and advocates for plural, contextually situated theoretical frameworks. It contributes to ongoing debates in cultural sociology, media studies, and the sociology of emotions by conceptualizing digital mourning as a constitutive cultural formation of the contemporary global condition.

The majority of the Jews of Belarus were murdered in the Holocaust, but the mass graves in and around nearly every town and village serve as reminders of a strong pre-war Jewish presence. This chapter provides an in-depth exploration of the role and function of these gravesites for the construction of Holocaust memory, especially the ‘mnemonic care’ afforded to human remains after genocide. Honouring the memory of the victims of the Holocaust and caring for the sites of burial has been a central part of rebuilding the Jewish community which began immediately after the end of the war. The ongoing care for dead Jewish bodies marks Belarus as a central site of Jewish life and counters state politics that continue to marginalize Jewish history and culture.

This article offers a comparative analysis of the experiences of persecution, detention, and survival in Uruguay (1973-1985) and Argentina (1976-1983), based on interviews with former political prisoners and former disappeared-detainees from both countries, complemented by academic and testimonial literature. It argues that, although both regimes collaborated and shared authoritarian practices, the technologies of repression they employed differed significantly: in Uruguay, prolonged imprisonment and forced exile prevailed, whereas in Argentina, a vast system of enforced disappearances and clandestine repression was implemented. These divergences shaped the conditions of release for detainees, their possibilities for social reintegration, and the subsequent representations of their experiences. The article provides analytical tools for examining the effects of different repressive mechanisms and their long-term impact, both on direct victims and on society as a whole, influencing the construction of collective memory and the processes of democratic reconstruction.

In the aftermath of genocide, individuals convicted of crimes develop explanations for both their own participation and that of others. While previous research has addressed the rationalizations and neutralizations put forth by those who commit genocidal violence, few have considered how these explanations compare to participants’ perceptions of the motives of their peers. Using the 1994 genocide in Rwanda as a case study, this article draws from in-depth interviews with 165 people convicted of genocide crimes to examine such accounts. We analyse their narratives to compare how they talk about their own crimes with how they talk about those of others. In doing so, we find partial support for what psychologists term the Fundamental Attribution Error (FAE), as participants predominantly attributed their own participation to external factors—like being coerced or forced to act by others—while more often attributing the participation of others to a combination of external and internal factors—like being greedy or evil. We connect these findings to existing research on accounts of participation in genocide and reflect on the implications of these narratives for the construction of collective memory and reconciliation in Rwanda.

This article examines the biopolitical mechanisms through which the Vox party instrumentalizes the unresolved historical trauma of the Spanish Civil War (1936-1939) and the Francoist dictatorship (1939-1975), as a central strategy for political mobilization in the context of the post-2008 economic-financial crisis. Starting from the assumption that the "pact of forgetting" of the Spanish democratic transition suspended and crystallized, rather than resolved, the collective trauma, it is argued that this freezing produced the structural conditions for the programmatic reactivation of authoritarian imaginaries. The investigation demonstrates that the Vox party does not offer a critical elaboration of the past, but rather its performative repetition, mobilizing emotional communities grounded in resentment, fear, and nostalgia. This operation reduces political life to its emotional dimension, a mechanism we characterize as "political bare life." The analysis of the authoritarian politicization of cultural heritage, exemplified by the "Concord Laws" and disputes over sites of memory, such as the Valley of the Fallen (Valle de Los Caídos) and the Paterna Cemetery, reveals how contemporary sovereignty is exercised through the normalization of authoritarian narratives in public space. By examining the transnational dimension of the phenomenon, through the circulation of memorial repertoires, it is shown that the instrumentalization of trauma is not a Spanish particularity, but a manifestation of a global biopolitical logic. Finally, it is concluded that Spanish democracy faces not only an institutional crisis, but a fundamental crisis of critical elaboration of the past, whose overcoming requires the construction of a functional memory based on truth, justice, and reparation. Key words: historical memory; biopolitics; far-right; francoism; controversial heritage; political trauma.

the article, based on a set of documents from the funds of the State Archive of the Republic of Crimea and taking into account the current historiography of the issue, considers the activities of cultural institutions of the Crimean region in the post-war period, aimed at monumental commemoration of the events of the Great Patriotic War of 1941–1945. Special attention is paid to the activities of the Department of Culture of the Crimean Regional Council of Workers’ Deputies created in 1953 and the Crimean Museum of Local Lore subordinate to it (Simferopol) for the identification, accounting, certification, condition control, improvement, repair, as well as the construction of new monuments and memorials related to the events of the Great Patriotic War. The author concludes that during the period under review there was a horizontally built (all-Union – republican – regional) and periodically updated regulatory framework, as well as institutional interaction with other authorities and public organizations was organized. This contributed to a fairly effective preservation and constant increase in the number of memorial heritage sites until the mid-1980s.

Intergenerational transmission of memory in societies with violent pasts is often mediated by silences and partial narratives that hinder the ethical-political positioning of victims and their heirs. This article explores memory-building dynamics with young people from rural Samaná (Colombia), who grew up after the victimization period experienced in this territory between 1999 and 2005. The methodology was qualitative. Techniques such as observation, interviews, and discussion groups were employed and led to the creation of a performance that facilitated the construction of conflict memory. This study found that inherited memory among young people is confined to the family sphere, while silence prevails in public spaces. It was evidenced that, with institutional support, young people expand their memory and build emotional bonds with what their elders experienced, thus giving new meaning to the present and future of their community.

Going North, a drama adapted from Mao Dun's prize-winning work, shows the reconstruction of cultural memory in the process of text and film adaptation, especially in the production of canal memory space. Through the theory of cross-media narrative, combined with the related research of cultural memory and space production, this paper analyzes how the text is adapted and reshaped in the film and television media, and explores the similarities and differences of different media in the expression of cultural memory. Film adaptation is not only the visual presentation of the original text, but also the reproduction of cultural memory, which endows historical narrative with new communication paths and social significance, and reflects the important role of cross-media narrative in cultural inheritance.

The Afro Digital Museum of Maranhão, linked to the Department of Sociology and Anthropology at UFMA (Federal University of Maranhão), through the Religion and Popular Culture Research Group – GP Mina, brings together a collection composed of photographs, research documents, films, and recordings about Afro-Brazilian and Afro-Indigenous cultures. This material is organized into thematic collections that address Religions, Popular Culture, Quilombos (maroon settlements), Festivals, and Rituals. Available on a digital platform (https://museuafro.ufma.br), the collection allows for research and extension projects, as well as fostering debate on the articulation between heritage, education, and technology. This article proposes to present an account of the MAD-MA/UFMA's experience, describing its trajectory, objectives, and activities developed, with the aim of highlighting its relevance in the construction of collective memory and in the valorization of historically invisibilized cultures, through the dialogue between Culture and Technology.

The text analyzes the construction of national memory and patrimonial policies during the Estado Novo. Under the leadership of Rodrigo Melo Franco de Andrade, IPHAN implemented a centralizing and selective agenda, prioritizing the listing of material assets. This directive aligned with the nationalist and homogenizing cultural policies of the Vargas government, which aimed to legitimize the regime. Mário de Andrade's more plural vision, which included intangible culture, was disregarded. The concentration of listings in states like Bahia, Rio de Janeiro, and Minas Gerais corroborates the elitist and Eurocentric bias. IPHAN's longevity reflects its adaptability, but also the persistence of its ideological foundations, instrumentalizing heritage to solidify a national image aligned with the Estado Novo.

The psychology of memorial sites: Space, design and visitor experience.

With the rapid penetration of digital technologies into the field of cultural presentation, the modes of representation and pathways of understanding for intangible cultural heritage (ICH) are undergoing profound transformation. Among these changes, temporal structure, as a core element embedded in ICH practices, is being reorganized and reinterpreted within digital exhibition environments. Taking “temporality” as its analytical point of departure, this study examines how digital media reshape the indigenous rhythms of ICH through mechanisms of compression, reconstruction, and participation, and further analyzes how such temporal restructuring influences the formation of cultural memory. The study proposes a three-layer temporal structure model—authentic time, representational time, and experiential time—and summarizes the temporal translation methods found in various media forms, including video, immersive environments, interactive systems, and algorithm-driven platforms. Based on this model, the paper identifies four cultural memory mechanisms in digital ICH exhibition: visualization, contextualization, enactment, and communalization. The findings suggest that digitization does not simply reproduce traditional temporalities; rather, it generates composite temporal structures shaped through design mediation, media logic, and participant behavior, thereby influencing how cultural memory is generated and disseminated. This analysis provides theoretical grounding and methodological insight for temporal design and memory construction in the digital display of intangible cultural heritage.

SAINT PETERSBURG AS A SPACE OF PERSONAL EXPERIENCE IN ARINA OBUKH’S EARLY PROSE This article explores the early prose of Arina Obukh, a representative of the youngest generation of Petersburg writers, through the lens of cultural memory, urban semiotics, and autobiographical narrative. Central to the analysis is the concept of “the city as personal experience,” which emerges as a distinct interpretive category expanding traditional notions of the “Petersburg Text” in Russian literature. Her prose does not merely depict the city but actively shapes its literary representation and cultural identity, blending subjective perception with broader historical and artistic contexts. Departing from the traditionally sombre tone of Petersburg urban prose, Obukh offers a subtle, reflective, and often ironic portrayal of the city, where it functions as both a setting and an active agent in identity formation and memory construction. The autobiographical dimension – rooted in the author’s personal history, artistic education, and family legacy – plays a pivotal role in shaping her literary vision. By intertwining literary, spatial, and visual elements, Obukh constructs a unique narrative that transforms everyday urban experiences into culturally meaningful texts. Her prose stands at the intersection of individual memory and collective heritage, making a significant contribution to the evolving discourse on contemporary Russian urban literature.

This study explores the collective memory of political violence experienced by the people of Blitar Selatan, Indonesia, during the 1968 Trisula Operation, a military campaign aimed at eliminating remnants of the Indonesian Communist Party (PKI) following the 1965 anti-communist purge. Grounded in theories of collective memory and state violence, the research investigates how local narratives reconstruct, internalize, and transmit traumatic historical events within a rural community that became a strategic target of counter-insurgency operations under the New Order regime. Utilizing a qualitative approach, the study draws on oral history interviews with elderly residents and retired military personnel who witnessed or were directly involved in the operation. Testimonies were collected from 8 informants across Blitar Selatan between September 2023 and March 2024. The data were thematically analyzed to identify patterns in memory construction, perception of state authority, and the dynamics of fear, silence, and survival. Findings reveal a complex and often contradictory set of narratives that reflect the blurred lines between victimhood, complicity, and resistance. While some respondents frame the military action as necessary to restore order, others emphasize the indiscriminate violence, wrongful targeting, and long term psychological trauma inflicted on civilians. Key themes include the strategic use of local geography for PKI refuge, state-sanctioned relocation of villagers, and the instrumentalization of civic identity under authoritarian rule. Furthermore, the study uncovers how physical and symbolic markers such as oral warnings, code signs, and mass relocations served both to enforce control and to embed fear in collective consciousness. This study contributes to the growing literature on memory politics in Southeast Asia by highlighting how marginalized communities remember and reinterpret episodes of state violence. It also raises critical questions about the role of memory in shaping historical understanding, civic identity, and intergenerational trauma in post-authoritarian societies. The findings underscore the need for inclusive historical narratives that acknowledge the complexity of local experiences and support processes of reconciliation and historical justice in Indonesia.

Personal memories maintain their existence by keeping on appearing in repeated recollections of the given event and by testifying to their authenticity through a constant process of sharing. Different people with a shared past maintain this shared memory by telling and retelling their personal stories, and on the basis of common traces, a collective narrative is built. The current article deals with the construction of collective memory through repeated remembrance of a shared past in Susan Abulhawa’s novel Mornings in Jenin. The article has employed the theory of Collective Memory by Maurice Halbwachs to explain the process of remembrance under the impact of the present condition of the characters. Using the guiding principles of the theory, the researcher has highlighted the collectively built narrative of the Palestinian exodus of 1948 and its transmission to post-Nakba generations as a source of collective identity. The article maintains the stance that older characters in the novel build a collective narrative of the past through careful remembrance and allow the members of the given community to identify with this collective knowledge.

The article examines the mechanisms of the influence of Maurice Halbwachs’ social philosophy on the formation of Michel Foucault’s theory of discourse: the theoretical continuity of the concept of “collective memory” and the concept of “social framework” is analyzed. The subject of the study is the social determinism of human memory in the works of M. Halbwachs and M. Foucault. Special attention is paid to the role of language in the process of forming an individual’s relationship to the surrounding reality and constructing collective ideas about the past. The author demonstrates the transition from Halbwachs’ model of considering language from the perspective of an external social construct of memory, a means of maintaining social solidarity and identity, to the Foucault’s interpretation of discourse as a field of struggle for the production of truth. Foucault’s concept of “disciplinary authority” is considered as an external social space that influences the formation and deformation of the process of memory reconstruction. In the modern field of memory studies, the problem of the dependence of human memory on social and political factors is becoming the key to understanding the mechanisms of constructing the collective past. The scientific novelty of the work is to demonstrate the influence of Halbwachs’ philosophical thought on the formation of French postmodernism ideas in Foucault’s works.