This article attempts to analyse the role of collective remembering and imagination of certain traditions, practices and rituals that are related to sacred places through the process of cultural transmission and social change among Muslim Georgians living in north-eastern Turkey. For this purpose, I refer to nineteenth-century ethnographic narratives collected by the Georgian critic Zakarya Chichinadze, as well as my own fieldwork materials. I aim to show how these narratives mediate collective remembering of sacred places that is modified with additional imagined constructs.
Imagined Sacred Places and Cultural Transmission among Georgians in Turkey
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.
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.
Memories and Emotions of a Socialist Construction Project
The Baikal-Amur Mainline (BAM), a railroad in East Siberia and the Russian Far East, became the last large Soviet industrial project. Its construction in the 1970s and 1980s attracted migrants from across the USSR, who formed the bamovtsy, or group of BAM builders. They share a history of working and living along the BAM and constitute the majority population in the region. The article argues that emotionally charged social memory of the BAM construction plays the central role in reproducing and reinforcing the bamovtsy identity in the post-Soviet period. Drawing on in-depth interviews and focus groups, the article examines the dynamics of both individual and collective remembering of the socialist BAM. It forms a vibrant discursive and emotional field, in which memories and identities are reconstructed, relived, and contested. Commemorative ceremonies such as the fortieth anniversary of the BAM serve as forums of public remembering and arenas for the politics of emotions.
seek to shape collective remembering through formal education, 18 the involvement of members of the state security apparatus in these processes is a distinctive feature of the Russian case which warrants special attention. In the next section, I
Of Witnesses, Martyrs, and Plural Pasts in Post-war Bosnia-Herzegovina
matter of history and collective remembering. If we were to adopt the conventional constructivist framework based solely on public discourses, we would arrive at the conclusion that this is just one of the many locally orchestrated politico
Two History Teachers’ Relations to History and Educational Media
, Voices of Collective Remembering (Cambridge: Cambridge University Press, 2002), 60–61. 17 Cf. Gadamer, “The Problem of Historical Consciousness”; Karl-Ernst Jeismann, “Geschichtsbewußtsein,” in Handbuch der Geschichtsdidaktik , ed. Klaus Bergmann et al
Posthumanism, Memory, and Exclusion
– 59 in Collective remembering , ed. David Middleton and Derek Edwards , 46 – 59 . London : Sage . Rammert , Werner . 2012 . “ Distributed Agency and Advanced Technology. Or: How to Analyse Constellations of Collective Inter-Agency. ” Pp
Reflections on the Second World War in Russian Textbooks of the 1990s
.1080/03057920701330164 . 5 James V. Wertsch, Voices of Collective Remembering (Cambridge: Cambridge University Press, 2002), 110, 112. 6 Joseph Zajda, Globalisation and National Identity in History Textbooks: The Russian Federation (Dordrecht: Springer, 2017), 74, 78
The Second World War in Russian History Education
/OLMA, 2015). 6 On the monopolization of education in the Soviet Union, see James V. Wertsch, Voices of Collective Remembering (Cambridge: Cambridge University Press, 2004). 7 Nikolay Koposov, Pamyat’ strogogo rezhima: Istoriya i politika v Rossii [The