“At the end of October 1939, the French sociologist Maurice Halbwachs,” the founder of collective memory studies, “visited the convent of the Sisters of Our Lady of Sion and looked at the excavations under it” ( Lemire 2017: 56 ). A few years
British-German relations have undergone a considerable transformation since 1945 with both countries having to adapt to significant changes in their own status, as well as a very different international environment. Germany's status as a morally and militarily defeated and occupied power in 1945 is in stark contrast to the confident role it is playing at the beginning of the new millennium when—sixty years after the end of World War II—the German chancellor for the first time took part in the VE-Day celebrations of the victors. This article analyzes recent dynamics of collective memory in both countries and examine if and to what extent their collective memories play a role in British-German relations.
The Federal Republic of Germany—both before and after 1989—has been influenced deeply by collective memories of the Nazi period and the Holocaust, a seemingly "unmasterable past." In a first phase after unification, memory trends, which had their origin in the mid 1980s, continued, but a second period, beginning around the 1999 move of the capital back to Berlin, however, witnessed the erosion of this older trend and the delayed rise of new memory dynamics. Substantively, there have been three vectors of memory concerning Nazi crimes, German suffering, and the period of division, especially regarding the German Democratic Republic. In this article, I outline the major collective memory dynamics and debates, first from a qualitative and then from a more quantitative perspective where I analyze the holdings of the German National Library. I conclude that an intense period of memory work characterized the postunification years, but the peak of concern was reached several years ago and the German future will be much less beholden to the past. Given inevitable normalizing trends and the unintended consequences of the hegemony of Holocaust memory, Germany's difficult historical legacy increasingly appears to be disappearing or even mastered.
The Presence of the Past in the Era of the Nation-State
a multiplicity of autonomous nation-states defined by their ethnicity in a forced movement of peoples the likes of which the world had never seen before. This special issue examines how individual and collective memories, affective states, and
and cultural life ( Klar et al. 2013 ). Israeli society maintains a powerful and living collective memory of the Holocaust ( Yair 2014 ), expanding its meanings and applications, and utilizing all national and institutional mechanisms to preserve and
The Historical-Political Context of Devorah Omer’s Novels
( Cohen 1980 ; Peleg 1977 ) and was adapted as a play for young audiences. The books thus played a central role in shaping the collective memory of thousands of Jewish Israelis, forming the conduit through which generations of children studied key
Reinhart Koselleck's Lava Memories and Conceptual History
Margrit Pernau and Sébastien Tremblay
personal and cannot be communicated or transferred into collective memory (without being any less social for that fact). Without in any way downplaying the importance of the affective experience for the individual, for Koselleck it does not translate into
Globalizing Transmission through Localized Experience
The articles in this issue highlight the relationship between collective memory and tourism. In what ways are practices of collective remembering implicated with those of tourism? Where do collective memory scholarship and tourism studies meet? How might the two interdisciplinary academic fields be shaped through each other’s concepts? We suggest that experiencing the collective past is integral to specific forms of tourism, particularly what is called ‘heritage tourism’. So, too, are certain kinds of public practices of collective remembering increasingly connected with the tourism industry. In the absence of, or complementary to, financial support for the historic preservation efforts, the entrepreneurial approach to the collective past turns objects of such memory into tourist attractions to keep them economically viable. Thinking about collective remembering in relation to tourism directs our analytical focus to the authority of experiencing the past in a specific tourist place in the present. It centres our attention on what is involved in making this experience possible.
Harki Collective Memories, 2003–2010
Laura Jeanne Sims
, former combatants, members of the OAS, 12 and les porteurs de valises 13 —divided by highly codified collective memories. A war, after all, requires the existence of distinct “rival camps.” 14 Yet while scholars have interpreted the “memory wars” as
Opportunities and Challenges to Breaching Hegemonic Remembering
This article is an epistemological reflection on memory practices in the construction, deconstruction, and reconstruction of collective memories of a historical event involving collective violence and conflict in formal and informal spaces of education. It focuses on the 1947 British India Partition of Punjab. The article engages with multiple memory practices of Partition carried out through personal narrative, interactions between Indian and Pakistani secondary school pupils, history textbook contents, and their enactment in the classroom by teachers. It sheds light on the complex dynamic between collective memory and history education about events of violent conflict, and explores opportunities for and challenges to intercepting hegemonic remembering of a violent past.