Motivational changes due to individual differences and situational variations in ingroup identification can influence accessibility of memories of ingroup violence, victimization and glories. In Study 1, high identifiers recalled fewer incidents of ingroup violence and hatred than of ingroup suffering. As well, they recalled fewer incidents of ingroup violence and hatred than did low identifiers. In Study 2, a manipulation of ingroup identity produced shifts in memory. Relative to those in the low identity condition, participants in the high identity condition recalled fewer incidents of violence and hatred and more good deeds by members of their group. Participants in a control condition recalled more positive than negative group actions; this bias was exaggerated in the high identity condition and eliminated in the low identity condition. With respect to memories of ingroup tragedies, Studies 3 and 4 demonstrated that experimental reminders of ingroup suffering enhanced participants' sense of connectedness to the ingroup. The findings suggest that memories of ingroup aggressions threaten ingroup identity whereas memories of ingroup suffering enhance ingroup identity. Societal implications of the findings are discussed. The present research informs the literature on reconstructive memory by extending previous findings on the flexibility of personal memories to historical memory.

The U.S.-Dakota War of 1862 resulted in the deaths of more than 500 Minnesota settlers, the expulsion of the Dakota people from their homeland, and the largest mass execution in U.S. history. For more than a century, white Minnesotans declared themselves innocent victims of Indian brutality and actively remembered this war by erecting monuments, preserving historic landscapes, publishing first-person narratives, and hosting anniversary celebrations. However, as the centennial anniversary approached, new awareness for the sufferings of the Dakota both before and after the war prompted retellings of the traditional story that gave the status of victimhood to the Dakota as well as the white settlers. Despite these changes, the descendents of white settlers persisted in their version of events and resented the implication that the Dakota were justified in starting the war. In 1987, the governor of Minnesota declared “A Year of Reconciliation” to bring cultural awareness of the Dakota, acknowledge their sufferings, and reconcile the continued tense relationship between the state and the Dakota people. These efforts, while successful in now telling the Dakota side of the war at official historic institutions, did not achieve a reconciliation between native and non-native residents of the state. This study of the commemorative history of the U.S.-Dakota War of 1862 illustrates the impact this single event exhibited for the state of Minnesota and examines the continued tense relations between its native and non-native inhabitants.

L'objectif de cette thèse consiste à interroger le sens du culte commémoratif de la Grande Guerre en mettant l’accent sur l’articulation entre le temps du souvenir et le temps du deuil. La commémoration de l'Armistice du 11 novembre 1918 est alors comprise. d'une part, comme un processus social dynamique et évolutif qui a principalement fait surgir deux récits dominant voués à la conceptualisation de la mort féconde sur le champ de bataille et à la création de l'image de sol ainsi que celle de l'ennemi et, d'autre part, comme un rite de reconnaissance qui s'adresse aux vivants pour consoler leur souffrance de la perte en lui accordant du sens. Il est surtout question de mesurer l'influence du présent dans le sens que la société de l'après-guerre a prêté à l’anniversaire du 11 novembre, ainsi que dans la façon dont celle-là a perçu son passé, a réactualisé le paradigme de ses morts et a anticipé son futur. Cela implique également de poursuivre les itinéraires des concepts et des valeurs à travers lesquels la guerre et la mort héroïque au combat ont été interprétées, représentées et évoquées par ses contemporains. Il s'agit enfin de réfléchir sur la capacité d'une société endeuillée à s'adapter à la perte, à se détacher de son passé traumatique et à se réconcilier avec elle-même ainsi qu' avec les autres. / The purpose of this thesis is to interrogate-the meaning of the Great. War's cult of commemoration by putting the emphasis on the articulation between the time of memory and the time of mourning. The commemoration of the end of the war is thus understood, on the one hand, as a dynamic and evolutionary social process which essentially generated two dominant discourses meant to the conceptualizing of fecund death on the battlefield and to the shaping-up of an image of the self and of the enemy. On the other hand, Armistice Day is seen as a rite of recognition aimed to the living and destined to relieve their loss-related suffering by giving meaning to it. Our concern, first and foremost, is to measure the influence of the present by looking at the meaning attributed to the 11 November 1918 Anniversary by the French in the interwar period, as well as the way they comprehended their past, revived the paradigm of their dead and anticipated their future. This also implies that we follow the itinerary of concepts and values through which war and heroic death in battle were interpreted, represented and referred to by their contemporary. Lastly, our intention is to reflect upon the ability for a mourning society to adapt to its loss, to break away from its traumatizing past and to make peace with itself and others.

De 1944 à la fin des années soixante, les groupements juifs parisiens organisèrent de multiples rassemblements pour commémorer la Shoah et la participation des Juifs à la défense et à la libération de la France pendant la Seconde Guerre mondiale. Ces cérémonies constituaient un rituel sociopolitique profondément ancré au sein d’un monde juif fortement clivé et politisé (première partie). Les commémorations s’apparentaient également à un vecteur de mémoire en articulant le deuil collectif et les expériences individuelles de la perte, en mettant en récit le passé commémoré et en œuvrant à sa transmission auprès des plus jeunes (deuxième partie). Enfin, les rassemblements étudiés jouaient le rôle de ressource identitaire, permettant aux Juifs de Paris de définir ce qu’ils étaient en se positionnant notamment par rapport à trois pôles d’identification : la France, l’État d’Israël et la tradition religieuse juive (troisième partie). Au vu de cette dense activité commémorative et des fonctions politiques, sociales et culturelles majeures qui lui étaient assignées, il apparaît que la Shoah ne fut en aucun cas passée sous le boisseau au sein de la vie publique juive dont il convient aussi de réévaluer la vitalité dans la France de l’après-guerre. Ces commémorations participèrent à la fabrique et à la reconstruction de la collectivité juive de Paris tant par le souci de leurs organisateurs de renforcer sa cohésion interne que par l’expression et la production des conflits qui la traversaient et la fragmentaient. C’est, pour partie du moins, autour de ses morts que le monde juif parisien revint à la vie au lendemain de la guerre et du génocide. / Between 1944 and the end of the sixties, Parisian Jewish groups organized many gatherings to commemorate the Holocaust and the Jewish contribution to France’s defense and liberation during World War Two. These ceremonies constituted an important sociopolitical ritual within the very divided and politicized Parisian Jewry (part I). Commemorations also served as a carrier of memory by articulating public mourning and individual experiences of loss, narrating the commemorated past, and transmitting it to the youngest members of the community (part II). Lastly, these gatherings played a key role as a source of identity, allowing Parisian Jews to define who they were, especially in relation to three pillars of identification : France, the State of Israel, and the Jewish religious tradition (part III). Given this dense commemorative activity and its major political, social and cultural functions, it is clear that the Holocaust was never kept quiet within French Jewish public life, whose postwar vitality is worth reevaluating. Commemorations contributed to the making of Parisian Jewry not only through their instigators’ efforts to reinforce the community's internal cohesion, but also by virtue of enabling the expression and emergence of conflicts. It is at least in part by gathering around its dead in the aftermath of war and genocide that the Parisian Jewish world returned to life.

O principal objetivo dessa dissertação é analisar a participação do Brasil nas Comemorações Centenárias de Portugal realizadas no ano de 1940, pondo em evidência as relações entre política e cultura. Parte-se do pressuposto que a matriz cultural portuguesa e os tradicionais vínculos entre intelectuais constituíram os elementos chaves para uma aproximação oficial entre os governos de Antonio de Oliveira Salazar e Getúlio Vargas. Ao mesmo tempo, o exame da Exposição do Mundo Português e do Congresso Luso-Brasileiro de História revela que os dois eventos foram habilmente transformados em arenas pacíficas, nas quais as pretensões do Estado Novo salazarista e as aspirações do governo getulista se digladiaram em um embate simbólico. De qualquer forma, os resultados da participação do Brasil nos Centenários portugueses, baseada em uma retórica cultural, acabaram por abrir caminho para acordos de outras naturezas entre as nações de ambos os lados do Atlântico. / The main subject of this dissertation is analyzing the Brazilian participation in the Centenarian Commemoration of Portugal occurred in 1940, pointing out the relation between Politic and Culture. It will be seen that the Portuguese cultural matrix and the intellectuals became the key elements to an official approaching between the Antonio de Oliveira Salazars and Getúlio Vargas` governments. At the same time, the examination of Exposition of Portuguese World and the Portuguese-Brazilian Congress of History, show how these two events were skillfully turned on peaceful arenas, in which the pretences of Salazarist New State (Estado Novo) and the Getulist government aspirations fought in a symbolical combat. Any way, the results of Brazilian participation into the Portuguese Centenarian, based on a cultural rhetoric, cleaned the way to agreements to other nature between both nations.

O principal objetivo dessa dissertação é analisar a participação do Brasil nas Comemorações Centenárias de Portugal realizadas no ano de 1940, pondo em evidência as relações entre política e cultura. Parte-se do pressuposto que a matriz cultural portuguesa e os tradicionais vínculos entre intelectuais constituíram os elementos chaves para uma aproximação oficial entre os governos de Antonio de Oliveira Salazar e Getúlio Vargas. Ao mesmo tempo, o exame da Exposição do Mundo Português e do Congresso Luso-Brasileiro de História revela que os dois eventos foram habilmente transformados em arenas pacíficas, nas quais as pretensões do Estado Novo salazarista e as aspirações do governo getulista se digladiaram em um embate simbólico. De qualquer forma, os resultados da participação do Brasil nos Centenários portugueses, baseada em uma retórica cultural, acabaram por abrir caminho para acordos de outras naturezas entre as nações de ambos os lados do Atlântico. / The main subject of this dissertation is analyzing the Brazilian participation in the Centenarian Commemoration of Portugal occurred in 1940, pointing out the relation between Politic and Culture. It will be seen that the Portuguese cultural matrix and the intellectuals became the key elements to an official approaching between the Antonio de Oliveira Salazars and Getúlio Vargas` governments. At the same time, the examination of Exposition of Portuguese World and the Portuguese-Brazilian Congress of History, show how these two events were skillfully turned on peaceful arenas, in which the pretences of Salazarist New State (Estado Novo) and the Getulist government aspirations fought in a symbolical combat. Any way, the results of Brazilian participation into the Portuguese Centenarian, based on a cultural rhetoric, cleaned the way to agreements to other nature between both nations.

Master of Landscape Architecture / Department of Landscape Architecture/Regional and Community Planning / Mary C. Kingery-Page / Chester I. Lewis Reflection Square Park in Downtown Wichita, Kansas commemorates the life of Chester I. Lewis, president of the Wichita Chapter of the National Association for the Advancement of Colored People (NAACP) in 1958 and leader of the Dockum Drugstore Sit-In of 1958, the first successful sit-in of the Civil Rights Movement in the United States. In its current condition, the reflection park is underutilized and often subject to vandalism. As a historically significant park, it is important to the community of Wichita to maintain the integrity of the meaning of the site while simultaneously improving the physical design. The purpose of this project is to provide a redesign of the historically significant Chester I. Lewis Reflection Square Park which reflects the implication of the reflection park as a culturally inclusive and historically significant downtown space. Access to culturally and socially inclusive outdoor spaces is imperative to providing opportunity for people of all different backgrounds to personally connect to the space. While the goal of this project is to design inclusive spaces, the author recognizes inclusiveness in a space is interpreted by and culturally dependent on the user of the space (Kemmis, S., & McTaggart, R. 2000). The author conducted research through a cyclical process of engagement meetings with stakeholders, one-on-one interviews with Wichita community members, and design proposals for Lewis Park. Content analysis was performed on data from meetings and interviews to inform a set of guidelines to redesign Lewis Park. Theories of cultural interpretation were also explored to recognize how to integrate different audiences into one culturally inclusive outdoor space (Ulrich 1986). Findings include guidelines guided by community input for designing Lewis Park as a culturally inclusive outdoor space and a theoretical design proposal for stakeholders and the City of Wichita to consider. The redesign of the reflection park was driven by the aspiration to reflect the cultures of Wichita’s ethnically and racially diverse communities in the contemporary context of dialogue on race and memorials in public space.

Collegiate churches were founded for two essential aims: the augmentation of divine worship, and the salvation of souls. This thesis brings to light just how important material and aesthetic enrichments were in regards to these functions. The vast majority of collegiate churches in Scotland were substantially augmented around the time of their foundation. Patrons undertook significant building programmes and provided a variety of furnishings and ornaments to facilitate and enrich the services their body of clergy performed. Precise statutes were laid down in order to ensure that clergy were skilled singers and organists. Many founders also made provision for their burial within their collegiate churches so that they could garner the maximum spiritual benefit from the organisations that they had founded. To the author's knowledge, this is the first in-depth account of the art and architecture of Scottish medieval colleges. This thesis looks closely at the architecture, furnishings, rituals, music, imagery, and commemorative functions of the forty-nine collegiate churches founded in Scotland. A close concentration on this institutional form has meant that buildings, artworks, and practices which have hitherto not received significant scholarly attention have been carefully scrutinised. Furthermore, by looking at so many aspects of collegiate churches, the present study enriches an understanding of these institutions by providing a more holistic picture of their functions and significance. Ultimately this thesis examines why physical and aesthetic enrichment went hand in hand with the founding of a college, and what role this material culture had in regards to how collegiate churches functioned.

Fondée sur un riche corpus audiovisuel, cette thèse se concentre principalement sur les représentations audiovisuelles de la commémoration du bicentenaire de la Révolution américaine. Composé de trois chapitres, ce travail analyse le processus de construction mémoriel et identitaire qui émergea de cet anniversaire. Mes recherches montrent le caractère démagogique, idéologique et prophétique de la commémoration. Ces évènements célèbrent le passé dans le but de restaurer l’unité et former l’identité nationale afin de façonner l’avenir du pays. Le premier chapitre examine l'importance que le contexte défavorable des années 1970 a joué dans le développement des productions audiovisuelles et comment les organisateurs des évènements ont instrumentalisé le passé afin de rétablir l'unité nationale. Cette instrumentalisation aboutit à la construction d’une mythologie nationale et à l’entretien du souvenir collectif. Dans le deuxième chapitre, on analyse les divers projets nationaux et internationaux et le public visé ou oublié par les organisateurs. On fait aussi ressortir le caractère populaire de la commémoration, et on révèle le mythe identitaire qui l’accompagna. Le multiculturalisme et le contexte historique poussèrent le gouvernement et les organisateurs à imaginer des célébrations à l’échelle mondiale et une universalisation du processus mémoriel participant de la tentation messianique de l’Amérique. Enfin, on démontre comment la mémoire collective nationale a été reconfigurée par une représentation sélective des évènements, des figures et des valeurs de la Révolution en utilisant différentes méthodes et formats de diffusion afin de s’adapter aux enjeux de l’audiovisuel. / Grounded on a rich audiovisual corpus, this dissertation focuses on the audiovisual representations of the commemoration of the American Revolution Bicentennial. Composed of three chapters, this work analyzes the process of memory and identity making that emerged from this anniversary. My research shows the demagogic, ideological and prophetic caracter of the commemoration, a series of events that celebrate the past in order to restore unity, form the national identity and shape the country’s future.The first chapter examines two pivotal aspects of the celebrations: in the one hand, the importance that the adverse context of the seventies played in the development of the audiovisual materials, and on the other hand, how the organizers of the events instrumentalized the past in order to reinstate the national unity. This instrumentalization led to the construction of a national mythology and the preservation of the collective memory.In the second chapter, I analyze the various national and international projects along with the public targeted or consciously forgotten by the organizers. In this chapter, the popular character of the commemoration is highlighted and I unveil the identity myth that went with it. Multiculturalism and historical context pushed the government and the organizers to imagine worldwide celebrations, and an universalization of the memory process evolving around the messianic temptation of the United States.Finally, I demonstrate how the national collective memory was remapped through a selective representation of the Revolution’s events, figures, and values using different broadcasting methods and formats adjusted to audiovisual stakes.

This dissertation examines the formation and ramifications of the Russian Civil War cult, a system of signs, codes, and meanings that instructed Soviet citizens how properly to be socialist and how to thrive under the regime. By analyzing public rituals of the 1920s and 1930s designed to commemorate the Civil War and its heroes, this project demonstrates the numerous ways in which the state attempted to inculcate Soviet values and a willingness to sacrifice one's life for the state. However, Soviet citizens often responded to war imagery in ways that the regime did not expect, co-opting cult values to suit their own everyday circumstances or to lobby the state for changes in their local regions. Examining the story of the cult of the Civil War through the traumatic years of industrialization, collectivization, and terror recasts how the Soviet state and society came to terms with these dramatic transformations. A central focus of the dissertation concerns the construction of Civil War heroes in literature and film, the most prominent of them being the famed commander Chapaev. The 1934 film Chapaev represented a critical mode of contact between the state and everyday citizens, in which people acted not only as spectators, but as active participants, allowing them to "play out" the Civil War in their own lives through celebratory fanfare, artistic expression like theater and poetry, and a shared cinematic experience. In this way, the state successfully transmitted images of unity and heroism to the population. The film became a cultural phenomenon, providing people with an outlet for feelings of powerlessness. Watching Chapaev was a method of coping with the dilemmas of everyday life. Built on a varied source base, using published literature and archival documents, including letters from citizens, official memoranda, stenograms, newspapers, and journals, this dissertation explores various public forms of Civil War pageantry, such as monument building, exhibitions in Moscow's Red Army Museum, Maxim Gorky's collected war history, and the twentieth anniversary celebrations of the Red Army in 1938. Finally, the dissertation addresses the cult's disintegration in the late 1930s during the chaos and uncertainty of the Great Terror.