Two ways of ritualization -Transgenerational Memory in our time (original) (raw)
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On memory and ritualisation - Memory in our time
As the average period of sustaining human Memory is 3 to 4 generations we cannot be sure how the memory of the Shoa will be maintained in later generations. If to judge from historical experience the ritualization of memory can help but at a high cost of blending facts, myths and beliefs. There are reasons to believe that religious rituals are more viable than secular ones. The task of the historian will be then to remove the filter of ritualization around historical events.
The Routledge Handbook of Reenactment Studies, 2019
Relations between explicit and implicit memory of traumatic events are discussed in context of common memory manipulations for present political reasons. Destructive consequences of stirring up group cohesion with negative emotions are emphasized. Reaction for traumatic event is discussed in context of mourning process. Memory of Shoah as unique traumatic experience is analyzed in perspective of commemoration and part of group common memory. Frizzing of individual memory process is suggested to be a consequence. Ways of commemoration of the Shoah and victims of the Holocaust in form of monuments are used as examples. As well as selected pieces of art. being a form of individual mourning memory, trauma, mourning Jacek Bomba: Psychotherapy Center,
Memories as religion: What can the broken continuity of tradition bring about? − Part two
In postmodern societies the symbolic vacuum, a result of the loss of a unified religious tradition, calls for substitutes in the form of fragmentary and isolated memories. By drawing from the reservoir of those memories in an arbitrary and subjective way, privatised (deinstitutionalised) religion creates a kind of symbolic bricolage. Can such a bricolage become more than a mere ‘counterfeit’ of collective meaning that religion once used to provide? Can religious tradition, based on a broken continuity of memory, still bring about a matrix of the ways of expressing one’s faith? If so, how? This twofold study seeks to explore those and similar questions by means of showing, firstly, in what sense religion can be conceived of as memory which produces collective meanings (Part One) and, secondly, what may happen when individualised and absolutised memories alienate themselves from a continuity of tradition, thus beginning to function as a sort of private religion (Part Two). Being the second part of the study in question, this article aims at exploring the postmodern crisis of religious memory, which includes the pluralisation of the channels of the sacred and the differentiation of a total religious memory into a plurality of specialised circles of memory. Firstly, it examines the three main aspects of the current crisis of continuity at large, namely the affirmation of the autonomous individual, the advance of rationalisation, and the process of institutional differentiation. Secondly, the plurality of the channels of the sacred is discussed in light of religion’s apparently unique way of drawing legitimisation from its reference to tradition. This is followed by two illustrations of the reconstruction of religious memory. In the final section of the article, a theological reflection on possible directions that may be taken in the face of the postmodern crisis of religious memory is offered.
THE GUARDIANS OF MEMORY Preface and Introduction
The Guardians of Memory and the Return of the Xenophobic Right, 2021
THE GUARDIANS OF MEMORY AND THE RETURN OF THE XENOPHOBIC RIGHT Translated by Alastair McEwen Copyright © Bompiani, 2019 USA Edition copyright © 2020 CPL EDITIONS All rights reserved ISBN 978-1-941046-32-6 TABLE OF CONTENTS Preface For a Memory Culture Beyond Victims and Perpetrators. By Michael Rothberg. 9 Introduction What Went Wrong? 19 By Valentina Pisanty Chapter I, The Duty of Memory. 31 Chapter II, The Discourse of History 75 Chapter III, Collective Memories 109 Chapter IV, New Cinema of the Shoah 153 Chapter V, The Spectacle of Evil 201 Chapter VI, Denial and Punishment 229 Appendix 263 End notes 285 Bibliography 307 Filmography 329 Index 335
MEMORY AND REMEMBRANCE IN PATRIARCHAL TRADITIONS
In M e morjam André Finec, m y belovcd Ericnd and ceac her ABSTRACT T he Old Tescam en c, in che auchor's o pinjon, is noc a historical d oc umenc buc a tonscru cced nccion from ch e cimes oE che Greek-Roman domin acion oE Canaan, ca rr in g wich che manipulaci o n o f che collcccive mem o ry wich id eo logic al auco leg icimacion means. H oweve r, chis process oE inc e nci on al re-mem o raci o n began by che edicors of ch e cexc appear, in d iffere nc macerials ftom diffcrenc sources, ID cime and spacc ch ac has so me histori ca l e1e mencs, simila r co che eci o logical m ych s. To prove che h ypoch esis of the m e mory manipulati o n, the author anal es che implicic prob lem atic in g enealog ical craditions in Gen esis 10 Y 11 : 10-27 ;;u¡d che 'hiscor y' of che sons oC Isaac in Gen es is 35: 22-29 and Genesis 36 .
Remembering the Shoah without Jewish Voices: We Remember 1 as a Failure of Memory
Studies in Christian-Jewish Relations, 2023
The process of how, why, and what we remember is rooted in ethics, 2 especially when such memory goes beyond the commemorative and seeks restoration or reform. The same elements are entailed in how, why, and what we forget. Biblically, memory is rooted in God's reminder and invitation to the Jewish people to recall and uphold the various biblical covenants, 3 and for Christians, the story of the Last Supper celebrates the Eucharist and Liturgy as a sacrament and sign of Christian discipleship. Remembering and forgetting are entwined on both separate and coinciding scales; sometimes the best forgetting is a partial or manipulated memory; sometimes the most powerful memories include a very powerful forgetting. Too often, though, unconscious or unintended forgetting or biased memory can go unrecognized without outside intervention-especially without listening to those victimized or injured. This is why a victim-centered approach to justice, reconciliation, and reformation is essential; and for our purposes, remembering. Note also that ethical memory can be "multidirectional"-in this case, memory of the Shoah reinforces and complements memories-and responsibility-regarding other genocidal atrocities. 4 Unfortunately, regarding Christian assessments of Christian action or inaction towards and during the Nazi implementation of the destruction of the Jews, moral
2007
Remembrance and the Past And I exhort you to remember these things. . . . Moroni 10:271 This essay was drafted in 1984 after a chance reading of a book review2 that called our attention to Yosef Hayim Yerushalmi’s account of the role of memory in Jewish identity.3 He contrasted the ancient passion for remembering God’s mighty acts, as well as the dire consequences of turning away from the covenants that had framed Jewish identity, with the recent withering, under the impact of modernity, of the traditional and often quite lachrymose Jewish understanding of their past. What has replaced this older understanding of the past is a flowering of Jewish historiography. This new Jewish history is primarily produced under the standards of Enlightenment skepticism of divine things. It manifests a mere curiosity about the variety and details of Jewish culture and has assisted the subsequent decline in authentic religiosity. We believe that the tale told by Yerushalmi provides a caution for Lat...
Latin American Journal of Studies of Bodies, Emotions and Society, 2023
Many communities today continue to be haunted by conscious and unconscious memories of past atrocities as they struggle to live with the legacies of brutality and related trauma. These dehumanising events are not just recent wars, violent intercommunal conflicts, genocides, apartheid, and forced displacement, but also more distant outrages, including the occupation of indigenous lands, enslavement, and colonialism. So the trauma was transmitted from one generation to the next, and the effects of dehumanisation are kept alive in our collective memory. In this context, this article explores remembering as beyond the cognition and beyond language. It draws on the normative theory of collective memory and pays attention to remembering as the embodied and the emotional, including the ways that potent sensations and sentiments might encapsulate the unspeakable and in-articulatable experiences of loss, grief and injustice. This allows a further investigation into how remembering the past brutality can transmit and reinforce our identity, relational orientations and actions. As what we remember and how we should remember the past can determine our experience of our dignity and well-being, this article proposes that it requires the ethics of remembering aimed at enriching the healing and transformative potential of collective memory, and inspiring our responsibilities for co-creating a just and humane world.
In Pursuit of Jewish Paradigms of Memory:Constituting Carriers of Jewish Memory
Whether searching for culture specific core paradigms, or examining contemporary, evolving praxis, scholars of Jewish history and culture have focused on collective memory and commemoration as central to Jewish ethos and practice. Through the continuous reenactment of historical archetypal scenarios, or traditional religious and or cultural matrices of commemoration, Jewish "memory work" has been described as creating a fusion of past and present where the past is continuously made present and the present made meaningful.