Material entities, mostly classified as "ethnographic objects" or "human remains", held in German collections and museums still bear witness to the political, economic and scientific entanglements between Hawai'i and Germany that emerged during the nineteenth century. Our article addresses the potential of (re)assembling and (re)activating these material and immaterial cultural connections – their re-membering – and argues for an understanding of engagement with these material presences and legacies through provenance research and restitution as future-orientated (post)colonial memory work.
This paper explores how (re)translation – interlingual and intersemiotic – can be perceived as a way of both remembering the literary legacy of other cultures but also as a way of re-membering/re-generating the body of literature(s) of the importing culture. It focuses on what is called "a classic" and anchors its reflexion in polysystem theory and in the metaphorical vision of literary works as an organic living body. To do so, it concentrates on the British literary classic Oliver Twist and its translations and adaptations into French. The article addresses the following questions: What is to be remembered of certain works? Why, how and by whom are those works remembered?
Out of the first series of public lectures titled (Re) membering Kenya organised by the Volume editors together with Twaweza Communications and supported by the Goethe Institut Kenya, The Ford Foundation and the Institute for International Education, and whose key outcome was the publication of Remembering Kenya Vol.1 (2010) grew a second round of lecture series. The second series took cognisance of the fact that the problems that bedevil Kenya as a nation go far beyond questions of culture and identity that Volume 1 dealt with. Thus, the second presentations revolved mainly around issues of e
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Starting with a recall of the overwhelming feeling, voiced by many thinkers, that the post-WWII era brought about the 'sense of an ending' of history as Mitsein (being-in-common), the essay explores the renewed necessity to re-learn to be together in the wake of the worst modern pandemic by appealing to Jean-Luc Nancy's imagination of a community without community. Nancy's plea for a singular togetherness will be re-examined in relation to his view that COVID-19 makes us equal and 'communizes' us, including in our respective isolations, which we attempt to re-interpret within the critical framework, in memory studies, of what James E. Young called 'collected memory'. Inflecting Maurice Halbwachs's original 'collective memory' to allow for the many discrete, fragmented memories of disparate individuals united in common moments of remembrance, 'collected memory' will be seen as a hyphenated process of 're-membering', a poetic piecing together of disjointed, scattered members and isolated communities gathered in virtual unison through their respective losses. This research is supported by The Program for Professor of Special Appointment (Eastern Scholar) at Shanghai Institutions of Higher Learning.
Throughout the nineteenth century, the term Australasia embraced all the British dependencies in the South Pacific. Federation brought six of these dependencies together, but disrupted the wider Australasia by excluding New Zealand, British New Guinea, Solomon Islands and Fiji. The consequent national histories and historiographies sought to ignore or deny the regional context; but economic, political and cultural links persisted and evolved. This regional nexus has no name (Australasia having been debased), but it is very real for most of its member states and societies. Now Australians are reluctant to acknowledge the only regional club which accepts us as members; but chronic crises in many parts of the region demand our reconsideration.
Throughout the nineteenth century, the term Australasia embraced all the British dependencies in the South Pacific. Federation brought six of these dependencies together, but disrupted the wider Australasia by excluding New Zealand, British New Guinea, Solomon Islands and Fiji. The consequent national histories and historiographies sought to ignore or deny the regional context; but economic, political and cultural links persisted and evolved. This regional nexus has no name (Australasia having been debased), but it is very real for most of its member states and societies. Now Australians are reluctant to acknowledge the only regional club which accepts us as members; but chronic crises in many parts of the region demand our reconsideration.
Re-Membering: Putting Mind and Body Back Together Following Traumatic Brain Injury is an interesting, sensitive, and thoughtful volume that will appeal to those interested in the power of disability to shape art in new and profound ways. This slim four-chapter book, written as a series of essays with illustrations, would be of interest to art students seeking to explore disability representation in the setting of a still relatively novel genre. Re-Membering would also be useful to undergraduate students interested in learning something new at the intersections of disability, impairment, art, medicine, and culture.
Howard Goldstein (1922-2000) was a renowned social work educator and author. He was also my teacher. This article is a re-membering "conversation" between Howard and me, based on papers I wrote in his classes in 1972-73 and his written responses to them. In narrative therapy, remembering conversations acknowledge and privilege contributions of significant people to a person's preferred identity and life story. In this article I celebrate Howard's rich and continuing contributions to my life as a social worker and educator and suggest that these contributions remain vitally relevant to social work practice today.
