Through the analysis of two exemplary sources pertaining to the genre of the Nahua primordial titles of the seventeenth and eighteenth centuries, the aim of this essay is to contribute further to our understanding of how this distinct Nahua colonial genre can be used for the study of Nahua social memory during Spanish colonial times. More precisely, what this present essay endeavors to identify the subtextual and supra-textual layers in these two sources. Second, it aims to highlight the replicated memory formulas applied in these specific texts; and third, to analyze the role of Christianity in these memory plots. By way of these three aspects, the task of this present study is to demonstrate that customs of remembrance, deeply rooted in the practice of a collective social memory were still cherished and kept vibrant during the mid colonial period.
The Seventeenth-Century Mexican Primordial Titles
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.
A Case Study on Romania's Ways of Remembering its Pronatalist Past
Taking the memory of pronatalism in contemporary Romania as a case study, this article is an attempt to view the national politics of memory of contemporary Europe with regard to its communist past from an anthropological perspective. From 1966 to 1989, the communist regime imposed extreme policies of controlled demography in Romania, as it was imputed, for 'the good of the socialist nation'. Profamily measures were developed in parallel to the banning of abortion on request and the making of contraception almost inaccessible. The social remembering of such a difficult past is still a taboo in contemporary Romanian society. This general lack of public remembering, which is still playing a role in the current situation of Romania's reproductive health, is influenced by the interrelations between the different forms of pronatalist memory. The analysis is based on oral history fieldwork conducted between 2003 and 2008, and is theoretically informed by the interdisciplinary field of Memory Studies.
Europe between Nostalgia and Promise
The three articles published in this Forum section were all finalists for the Graduate Student Prize of the Society for the Anthropology of Europe (SAE), which met at the American Anthropological Association’s 2013 meeting in Chicago. While they deal with different parts of Europe (Bulgaria and Romania and Spain, respectively), what unites them is a shared interest in issues of loss, social memory, identity, agency and death, and, in particular, the way people experience temporality and change (see Connerton 1989; Forty and Küchler 1991). The authors brilliantly capture the mood of uncertainty and anxiety facing Europeans in a period of unprecedented uncertainty, insecurity and austerity. What they also show is how Europe’s poor and marginalised are both shaped by and, in turn, try to shape or subvert the national and European policy regimes to which they are subjected.
The South African Truth Commission and the Demonic Economies of Violence
At no other time more than in the present day has individual, social and institutional memory come under such concerted pressure, critique and exposure as a fragile foundation for truth and facticity. This current reluctance to authenticate social memory is intimately tied to well-known postmodernist depredations, which profoundly disenchanted the authority of tradition and authenticity, and emptied core institutionalised myths of their temporal and semantic continuity. As institutionalised memory fails to provide overarching master narratives that can win cultural consent, it has also become increasingly disjunctive with previously unnarratable history and experience. Consider the synchronic fictions of recent ethno-histories, the historians’ debate in Germany on the facticity of the Holocaust, or even the critique of post-traumatic stress disorder and other recuperations of traumatic memory whose fictive psycho-medical legitimacy has been challenged by Alan Young and Ian Hacking.
This article is devoted to an investigation of the 'feeling of membership' of certain subtribes and tribes that is typical of the cultural and social memory of traditional Kazakhs. Our empirical study found that people in present-day Kazakhstan are strongly interested in their social and historical roots and traditions and in a sense of tribal (zhuzal) belonging. This tendency is most probably a result of the necessity for Kazakhs to find a new self-identification, as the old one has been destroyed. Along with the development of traditional values, there has been a growth of Western innovations and cultural values in Kazakh society. We examine the interlacing of old values and ideas with new motives and ways of social activity, a process that has affected societal behaviour in everyday life.
Civil War Executions and the Harvard Irish Study
This article traces ideological constructions of communication that enable powerful actors to determine what counts as silences, lies and surpluses in efficacious narratives about violence (Briggs 2007) in order to elucidate occlusions regarding legacies of the Civil War in the Irish Free State. It does so through a precise triangulation of multiple competing and overlapping narratives from unpublished fieldnotes, interviews, published ethnographies and other first-person accounts. The inquiry highlights social memories of the Irish Civil War that have been 'assumed, distorted, misunderstood, manipulated, underestimated, but most of all, ignored' (Dolan 2003: 2). The article argues that the excesses of the anthropological archive make the recuperation of a multiplicity of collective memories possible through a linguistic anthropological perspective that enumerates the kind of erasures at play in contentious memory-making moments, highlights polyvocality in metapragmatic discourse and tracks the gaps in entextualisation processes of historical narratives about political turmoil.
Berlin's “Holocaust Trail“
Maria Pia Di Bella
Since the early 1990s, Berlin has developed what I call a “Holocaust trail“-circa twenty-five officially dedicated memorial sites recalling significant historical events leading to the Final Solution-without acknowledging it yet as a “trail.“ Berlin is already well known for its two famous museums-memorials: the Memorial to the Murdered Jews of Europe (2005) and the Jewish Museum (2001), two strong statements meant to show how the town deals with the heritage of the Holocaust, how it tries to underline the absolute impossibility of its erasure from social memory and to fight revisionism. The different memorial sites of the Holocaust trail came into existence thanks to multiple initiatives that allowed the town to become a true laboratory for the politics of memory concerning the crimes of the Nazi state and the sufferings of the Jewish citizens that fell victim to the state's genocide.
Felicitas Macgilchrist, Barbara Christophe and Alexandra Binnenkade
This special issue of the Journal of Educational Media, Memory and Society explores memory practices and history education. The first point of departure for the texts collated here is that memory (whichever concept we use from the current range including collective memory, cultural memory, social memory, connected memory, prosthetic memory, multidirectional memory, travelling memory and entangled memory) is a site of political contestation, subject formation, power struggle, knowledge production, and community-building. Our second point of departure is that history education is a site where teachers and pupils as members of distinct generations engage with textbooks and other materials as specific forms of memory texts that guide what should be passed on to the younger generation. As editors, we solicited papers that investigate how what counts as “worth remembering” in a given context is reproduced, negotiated and/or interrupted in classrooms and other educational practices. This introduction aims to sketch the overarching understanding of memory practices which guide the contributions, to point to the purchase of attending explicitly to the “doing” of memory, to highlight the difference between our approach to history education and approaches focusing on historical thinking, and to introduce the six articles.
chimerical figure who oscillates between a predatory jaguar spirit, mythical characters and other beings. Such a plural presence in ritual communication introduces a temporal paradox in the image that constitutes social memory. Severi describes uncertainty as