Suchergebnisse

Memory studies are a burgeoning industry in American academic circles. But whether considering "flashbulb memories" (Brown and Kulick 1977) or "mnemonic practices" (Olick and Robbins 1998), these studies are usually part of the sociology of knowledge, where it meets psychology and the cognitive sciences. While references to Maurice Halbwachs, the pioneer of the sociology of memory, are not totally absent from these publications, they tend to be reduced to a few obligatory quotations, which do not stimulate thought. Authors most frequently refer to the same compilation of writings translated and edited by Lewis A. Coser towards the end of his career (Halbwachs 1992),2 and seem unaware of Halbwachs' modifications to his theses on memory, made between the publication of Les Cadres sociaux de la memoire in 1925 and the later writings published in the posthumous collection La Memoire collective (Jaisson 2008; Namer 1997). Adapted from the source document.

Since the attacks of Sept. 11, at Ground Zero in New York is a huge agenda, but also remains in the eyes of many, a mass grave with the status of "sacred ground." Nearly half of those killed in the collapse of the World Trade Center on September 11, 2001 have indeed never been identified, their bodies having been reduced to dust. From this case, this article aims to examine the impact on a place of death of the human body spray. To do this, are discussed in turn operations of clearing debris and sorting and identification of human remains, the controversies surrounding the discovery of new human remains at Ground Zero during the reconstruction, mobilizing families of victims calling for a decent burial for their dead, and forms of patrimonial Ground Zero helping to make a memorial rather than death. Adapted from the source document.