Suchergebnisse

This article offers a conceptual framework of Facebook's sub-platforms: Profiles, Groups, and Pages. We demonstrate the crucially different affordances that these sub-platforms possess, and the various resulting social practices and dynamics that they enable. With mourning and memorialization as a case study, our findings point at emergent practices ranging along a personal-to-public spectrum of communicative functions and media uses: Profiles offer a personal quality, albeit differently for the bereaved's Profile and the deceased's Profile; Groups possess a hybrid nature, combining self-expression alongside public aspects, reviving thus premodern bereaved communities; and Pages possess a distinctly public quality, serving as online memorialization centers where the deceased becomes an icon and a resource for mobilizing broad social change. This comparative and integrated approach may be applied productively to other contexts and other social media (sub-)platforms.

During the Korean War, the American Graves Registration Service, U.S. Army Quartermaster Corps, developed an innovative system to recover, identify, and repatriate deceased U.S. servicemen. In doing so, the U.S. armed forces returned their dead to the United States during major combat operations for the first time in military history. This article describes and analyzes the handling of the Korean War dead. It concludes that the wartime program exemplified the country's adaptation to limited war during a time of prosperous insecurity.

Abstract
Many Confederate monuments were erected during the Jim Crow era, sending symbolic messages of intimidation and hostility to the Black population. Yet no studies have examined the relationship between contemporary Confederate memorialization and bias crime. Drawing from research on hate crime law compliance, we posit an inverse relationship between Confederate monuments and mobilization of hate crime law, such that compliance with hate crime laws will be lower in communities with memorialization, but that among complying agencies, anti-Black hate crime rates will be higher. To examine these relationships, we combined data from the Uniform Crime Report Hate Crime Statistics and the American Community Survey with Confederate monument data from the Southern Poverty Law Center. We conducted analyses predicting a) monument presence, b) agency non-compliance, and c) anti-Black hate crime. Results indicate that monuments are located in communities exemplifying a challenge to racial hierarchies: economically advantaged communities with larger Black populations. Regarding hate crime, analyses show that (1) the American South is associated with reduced compliance, and, (2) after accounting for compliance, Confederate memorialization is associated with increased anti-Black hate crime. These findings have implications for intergroup conflict and the impact of local symbolism on the formal mobilization of hate crime law.

Social media has transformed how we construct collective memory, with increased opportunities for dispersed individuals and groups to participate in collective remembrance. With the ever-changing nature of social media practices, the field of critical memory studies begs for more research on the role of digital media in memory construction. Based on a critical rhetorical analysis of YouTube and Instagram archives, I examine how social media is used to remember Marielle Franco, a Brazilian black queer city councilwoman killed in 2018 by former police officers. Specifically, I argue that two communication strategies – mediating a resistant specter and mediating something-to-be-done – are articulated on social media in the construction of a haunting online presence of Marielle. I further suggest that this digital memorialization is consequential for how Brazil remembers the racial, gendered, and social injustices that inform Brazil's past, present, and possible future. The analysis contributes to previous literature on cultural memory by articulating the notion of haunting online presence as a heuristic tool to theorize about public mourning, digital memory, and activism.

The article addresses how Slovenians in Argentina ritualise memories of the socialist Yugoslavia. The Slovenian diaspora in Argentina was established by post-war refugees, who inextricably related the perception of Yugoslavia with memories of the Second World War, the communist revolution and, in particular, the post-war exile and extrajudicial mass executions. The article specifically analyses commemorations of the victims of communist violence as the central anti-Yugoslavian political ritual and argues that imageries of communism, Yugoslavia and the anticommunist struggle, all carefully ritualized in ceremonies and commemorations, not only reinforced the social memories of exile, but also catalysed the social organization of the diaspora, its political ideology, and the framework of its attitudes towards the homeland and the past. ; The article addresses how Slovenians in Argentina ritualise memories of the socialist Yugoslavia. The Slovenian diaspora in Argentina was established by post-war refugees, who inextricably related the perception of Yugoslavia with memories of the Second World War, the communist revolution and, in particular, the post-war exile and extrajudicial mass executions. The article specifically analyses commemorations of the victims of communist violence as the central anti-Yugoslavian political ritual and argues that imageries of communism, Yugoslavia and the anticommunist struggle, all carefully ritualized in ceremonies and commemorations, not only reinforced the social memories of exile, but also catalysed the social organization of the diaspora, its political ideology, and the framework of its attitudes towards the homeland and the past.

The article addresses how Slovenians in Argentina ritualise memories of the socialist Yugoslavia. The Slovenian diaspora in Argentina was established by post-war refugees, who inextricably related the perception of Yugoslavia with memories of the Second World War, the communist revolution and, in particular, the post-war exile and extrajudicial mass executions. The article specifically analyses commemorations of the victims of communist violence as the central anti-Yugoslavian political ritual and argues that imageries of communism, Yugoslavia and the anticommunist struggle, all carefully ritualized in ceremonies and commemorations, not only reinforced the social memories of exile, but also catalysed the social organization of the diaspora, its political ideology, and the framework of its attitudes towards the homeland and the past. ; The article addresses how Slovenians in Argentina ritualise memories of the socialist Yugoslavia. The Slovenian diaspora in Argentina was established by post-war refugees, who inextricably related the perception of Yugoslavia with memories of the Second World War, the communist revolution and, in particular, the post-war exile and extrajudicial mass executions. The article specifically analyses commemorations of the victims of communist violence as the central anti-Yugoslavian political ritual and argues that imageries of communism, Yugoslavia and the anticommunist struggle, all carefully ritualized in ceremonies and commemorations, not only reinforced the social memories of exile, but also catalysed the social organization of the diaspora, its political ideology, and the framework of its attitudes towards the homeland and the past.

This study examines the extent to which the Memorial Attribute Model accounts for the memorials posted on the Communication Research and Theory Network (CRTNET). Results show that the model's strength is its emphasis on the surrogacy function of memorials and the role that relationships between author and deceased play in illuminating the memorial content, length and author motivations. Colleagues are the most prolific authors of CRTNET memorials while 'colleague and friend' was the most frequent combination of author–deceased relationships indicated in the memorials. However, the model falls short of recognizing the prominence of expressing admiration and gratitude for the deceased above expression of grief, addressing unfinished business and treating the deceased as a social presence.