Penser les mémoires

Memorial soliloquies in post-colonial Rhodes and the ghost of Mediterranean cosmopolitanism

“…Evolving on different planes, these two differently configured "lieux de mémoire," Greek and Rodesli, are a transgenerational memorial capital reinforcing a sense of mutually exclusive communal belonging. Their different nature -Greek history as opposed to Rodesli memory-is indicative of the power relations in which they emerged 89 : the former is a commemoration of a vindication while the latter, to paraphrase Zemon Davis and Starn, is "a substitute, surrogate, or consolation for something that is missing," it is, in other words, "an index of loss." 90 The difficulty of putting them in dialogue with one another preempts the emergence of a social space which would authorise a history of the island taking into account its erstwhile cultural diversity, one aware of "the dangers that inhere univocal narratives."…”

I: 30 Contemporary Popular Culture

“…This kind of dualism also appears in recent neo-pagan reconstruction religious movements, which have roots in nineteenth-century Romanticism (François 2007;von Schnurbein 2016) and can now be found even on Brazilian internet websites (Antunes and Pires Boulhosa 2011). In such cases, the discourse itself can be impregnated with the social actors' need to construct a collective memory for themselves and/or their audience, and this discourse must therefore be contextualised in order to understand the external constraints on it (Baussant 2007) and their adaptation and transformation during specific social situations and interactions. For example, Anders Breivik used references to Norse myths from the music of the video game Age of Conan in his manifesto to promote the fight against Islam and multiculturalism (Di Filippo 2016, 355).…”

“…In terms of memory studies, such reception stresses the fact that the same documents and resources are used as memorial references by various groups throughout history. The conditions of memorial dynamics (Baussant 2007) evolve as different people are put in contact with traditional cultural elements and sources.…”

« Voyages des racines »1 et mémoire de la Heimat2 perdue dans la littérature allemande post-unification

“…Par ailleurs, ces récits rendent observables la construction, la structure et la consistance de la mémoire familiale et individuelle et sa transmission, ainsi que l'interaction de celle-ci avec « les autres formes de présence du passé existantes dans l'espace social » (Baussant 2007). Leur examen permet à la fois de mettre au jour « les expériences du temps (individuel, 6.…”