Suchergebnisse

The Publishing Branch at the Education Corps of the Israeli army (IDF) is its main unit charged with disseminating information to its soldiers. This article seeks to determine whether this branch, from 1949 to 2004, chose the institutional/Zionist (voluntary flight) or the critical (voluntary flight accompanied by expulsion) narrative as its official memory of the 1948 Palestinian exodus. By analysing all of the Branch publications produced during that period, the article determines that the Branch presented largely the institutional narrative. Various related phenomena are discussed: the reasons for the publications' narratives, centrality and collective amnesia, internal and external memories, and self and external censorship.

InEast Germany, official memory was reputedly embodied in Old Communists, those men and women who had joined the German Communist Party (KPD) before Hitler's rise to power in 1933. After 1945, the Socialist Unity Party (SED), East Germany's ruling party, exploited the tragic experiences of Old Communists during the Third Reich—exile, resistance, and concentration–camp incarceration—to foster a triumphant official memory of heroic, Communist-led antifascist struggle. Intended to legitimate the SED regime, this official memory was rehearsed in countless "lieux de mémoire," including films, novels, school textbooks, museum exhibitions, and commemorative rituals. Concurrently, party authorities encouraged Old Communists to share their past lives with younger East Germans; in particular, they urged Old Communists to write memoirs of their participation in the antifascist struggle against Hitler.

Collective memory of an intractable conflict is an important determinant of the psychological and the behavioral dynamics of the parties involved. Typically biased, it de-legitimizes the rival and glorifies the in-group, thereby inhibiting peaceful resolution of the conflict and reconciliation of the parties. Therefore, the transformation of this memory into a less biased one is of great importance in advancing peace and reconciliation. This article introduces for the first time a tentative model of that transformation, describing the seven phases of the transformation process and the five categories of factors that influence it. Methodologically, this is done using a case study approach, based on the empirical findings regarding the Israeli official memory from 1949 to 2004 surrounding the causes of the 1948 Palestinian exodus. This memory is represented by all of the publications produced during the 56-year research period of the Israeli army (IDF), the National Information Center, and the Ministry of Education. While until 1999 this inclusive memory was largely Zionist (i.e., all the Palestinian refugees left willingly in 1948), since 2000, it has become partially critical because the Ministry of Education has begun adopting the critical narrative (i.e., some left willingly while others were expelled). Adapted from the source document.

This article aims to map and periodize memory regimes in North Macedonia, with the divergent set of Ilinden commemorations epitomizing the developments and critical changes in the period from 2001 to 2018. Ilinden is still by and large considered to be pivotal for Macedonian nation-building, structuring the long Macedonian 20th century and serving as the most prominent state holiday. The commemorative narratives, understood as political strategies with the aim of taking a position towards and interpreting the past, establish a set of patterns, groups or trajectories which will be argued to be principal in the creation of official memory in North Macedonia. Herein, the set of 18 Republic Day/Ilinden commemorations will be reconstructed, triangulating the analysis of Macedonian media outlines, institutional discourses and political rhetoric, and finally, it will be discussed as a tripartite periodization model, drawing upon the theoretical framework offered by Kubik and Bernhard (2014).

This article tries to show, in general terms, how Maurice Halbwachs has discovered presence & vitality in the collective memories which have been excluded from the socially-institutionalized world. In order to decipher his opaque writing, one should try for a sociology of the depths, for a sociological look that, separating itself from the dominant positivism of the social sciences, manages to penetrate the hidden logic that permanently underlies social life. This article seeks to uncover the nature of a collective memory that respects the vicissitudes of time, as well as its difficult relations both with official memory & with the dominant historical record.