Social memory and ritual performance

Abstract

This article is concerned with archaeological evidence for the mechanisms by which group memory is transmitted. Specifically, how do natural places such as caves and rock shelters retain their status as foci for ritual activity? It draws upon recent social and archaeological theory around embodied memory; in particular, Connerton's (1989) division of memory claims into three kinds. These are: personal memory claims, cognitive memory claims and habit-memory. It is argued that cognitive memory claims and habit-memory should be regarded as aspects of the same process of remembering; following Gell (1998) and Jones (2007), physical traces of past action are regarded as central to this act of memory. Three encounters with memory are analysed: managing memories, remembering a lesson learnt and formal performance which reinforces group memories. It is argued that all three share some of the attributes of a ritual performance. An analysis of biographies of practice is proposed to draw out these links between small-scale habit-memory and long-term group memory.

Remembering the mother mission: exploring trauma, cultural heritage values and identity at Mapoon, a former mission village in Western Cape York, Queensland

“…As noted also by Connerton (1989) and Peterson (2013), for Mapoon, I found that Elders and missionary families transmit memory of trauma to others through these events and interpretation of these monuments. The acts of interpretation of monuments and commemoration of these dark heritage places are acts of power by Elders to also control how these places are remembered and reified in future and interpreted by outsiders.…”

“…Memory studies is a well-established field in social sciences and sciences, with research examining the cognitive abilities and physiological functions of the brain and memory ranging to cultural studies of memory, including social memory, historical memory and collective memory (Bell 2006;Blatz and Ross 2009;Boyer and Wertsch 2009;Edkins 2003;Jones 2007;Jones and Russell 2012;Kidron 2013;Maček and Ebooks 2014;Nünning and Erll 2008;Peterson 2013;Whitehead 2009). This study explores the transmission of memory (including recollections of traumatic history) through ritual and social practices in cultural heritage places as related in Connerton (1989) and Peterson (2013). This study delves into social and collective memory, where memories "sustain a distinctive identity, which is what social groups need, maintain and transmit to further generations" and works with memory as a cultural process (Boyer 2009:9).…”

Celebración, identidad y memoria. Construcción de la esfera comunitaria en el Valle de Traslasierra (Córdoba, Argentina)

“…De este modo, en su articulación con los sepulcros u obras de arte rupestre, las prácticas comensales sumaron un sentido específicamente conmemorativo. La repetición pautada del ritual habría contribuido activamente a la construcción de la memoria social, incluyendo su eventual transmisión, invención o transformación, así como su eliminación u olvido (Jones, 2007;Mills y Walker, 2008;Moore, 2010;Peterson, 2013).…”

Ritual as a method of social memory content transfer

“…[7]. The connection between social memory and ritual performance was studied by contemporary British archaeologist R. Peterson, who writes about archaeological evidence for the mechanisms by which group memory is transferred [8].…”