Gävle var en av de platser som fick mest radioaktivt nedfall efter Tjernobylolyckan 1986. Syftet med vår undersökning är att försöka få en förståelse för hur detta har påverkat kvinnor som bodde i Gävle 1986 och hur de känner idag. Vår frågeställning är vilka minnen de idag har kvar sedan tiden då olyckan hände och vad det betyder? Memory-work är utvecklad av Frigga Haug inom feministisk forskningstradition. Metoden är induktiv, såtillvida att resultaten tolkas utifrån de minnen som kommer fram i undersökningen och inte från färdiga teorier, och resultaten kan leda till nya frågeställningar. Vid memory-work är forskningsledare och deltagare på samma nivå och alla kan vara med i diskussionen. De teoretiska perspektiv vi ansåg vara relevanta för vår undersökning var Freuds teori om ångest och Birgitta Höijers teori om kulturella identiteter. Rolf Lidskogs teori om att ett samhälle läks eller faller sönder vid katastrofer och Ulrich Becks teori om risksamhället är två andra teorier som vi tog upp som troliga för de resultat vi förväntade oss. Resultaten visar att genom memory-work kommer undanträngda eller bortglömda minnen åter upp till ytan genom diskussionen tillsammans med andra. För att människor i utsatta områden ska känna tillit till myndigheter, behöver informationen vara kopplad till det lokala samhället eller regionen. Vi fann snarare ett accepterande än läkning eller sönderfall. Information behöver också vara i narrativ form, på ett sätt som gör att alla människor förstår informationen och kan relatera den till sig själva. I Sverige är vi vana vid att vi inte kan göra något åt vädret, så vi kunde inte göra något åt att det regnade ner cesium här. Regnet blev en budbärare för det farliga, det fanns med i alla minnen. Däremot försvann det farliga när snön kom. Har cancerfallen ökat i Gävleområdet? Nej, säger Strålsäkerhetsmyndigheten. Jo, säger forskaren Martin Tondel. Precis som 1986 är det upp till var och en vad man vill tro.

This dissertation research focuses on the development of South Korea’s democracy movement from 1979 to 1987, a time that was marked by two waves of sustained protest: one of which was brutally repressed while the other led to a transition to democracy. This dissertation examines the cultural processes at work during the period between these two waves. This study builds a dataset drawing on archival data in the form of memoirs, diaries, leaflets and brochures, minutes, statements, and testimonies of activists and activist organizations as well as newspaper reports and government documents. Using the dataset, this study advances scholarship on contentious politics and democratization by revising and expanding three theoretical concepts: threat, memory work, and framing.

Lesbian language can be defined as a codified (Queen 1997) and/or an indexible and discursive body of knowledge (Morrish and Sauntson 2007). A large proportion of research has been conducted on the heterosexual-homosexual binary and the construction of the social relations that constitute normalcy and its discursive opposite, abnormalcy, and the various codifications that exemplify these locations. The objective of this present research is to locate the social construction of inclusion within lesbian language using the empirical research technique of memory work (Haug 1987). The data were obtained from a longitudinal group process involving six respondents identifying as lesbian. The results consist of the analysis of discursive patterns produced by the group using written narratives and discussions ensuing from the reading of the narratives. Memory work is the methodology used to obtain the data and is supported by a broad theoretical framework comprising ethnographic sociolinguistics (Berger and Luckmann 1966; Bourdieu 1980; Rampton et al 2006), critical discourse analysis (Halliday 1994), queer theory (Butler 1990-1997) as well as the newly evolving post-queer theories (Seidman 1997; McLaughlin 2003). My focus is on the richer patterns of discursive content that denote the production of textual lesbian-specific inclusion. The results were contextualised as negotiations of inclusion through the process of self-construction within the dichotomous social locations constituting society, specifically those that surround the concept of reality fantasy - and the accumulations of knowledge realised as inclusiveness. Through these three discrete modes of discursive and cultural expression as bodies of research, the memory work group participants demonstrated their discursive and cultural self construction and subsequent inclusion in lesbian language. / Doctor of Philosophy (PhD)

This research explores the use of memories of past school experiences to help identify unnamed and unchallenged incidents of oppression that occurred in elementary and high school. What are the implications for educators when past school experiences indicate that racism, classism, sexism, homophobia, and other harmful practices took place, but went unexamined and unclaimed as such? Three inter-related reflective analyses are used to investigate the experiences of teacher candidates, the thesis author, and practicing teachers to fully explore this query. <p>The first section examines teacher candidates reactions to anti-oppressive education. Negative reactions by students are most often defined by scholars as resistance. This section reflects on the strengths and weaknesses of this definition. The memories students shared about their past schooling suggest looking beyond the current scope of theories that define negativity as resistance. The second section includes a retrospective analysis of the authors past school experiences where oppressive practices went unidentified and unchallenged as such. In the third section, Narrative Inquiry is used to gather stories from practicing teachers whose memories also indicate unnamed examples of oppression. Participants identify school memories that helped shape their current teaching practices and enhanced their commitment to addressing racism, classism, sexism and other issues in schools today.

This research explores the use of memories of past school experiences to help identify unnamed and unchallenged incidents of oppression that occurred in elementary and high school. What are the implications for educators when past school experiences indicate that racism, classism, sexism, homophobia, and other harmful practices took place, but went unexamined and unclaimed as such? Three inter-related reflective analyses are used to investigate the experiences of teacher candidates, the thesis author, and practicing teachers to fully explore this query. <p>The first section examines teacher candidates reactions to anti-oppressive education. Negative reactions by students are most often defined by scholars as resistance. This section reflects on the strengths and weaknesses of this definition. The memories students shared about their past schooling suggest looking beyond the current scope of theories that define negativity as resistance. The second section includes a retrospective analysis of the authors past school experiences where oppressive practices went unidentified and unchallenged as such. In the third section, Narrative Inquiry is used to gather stories from practicing teachers whose memories also indicate unnamed examples of oppression. Participants identify school memories that helped shape their current teaching practices and enhanced their commitment to addressing racism, classism, sexism and other issues in schools today.

Non-heterosexually identified young people, particularly those with a lesbian identity, have always experienced a marginalised position within Australian culture (Burnett, 1997; Gamson, 2000; Signorile, 1995; Thonneman, 1999). There is very little empirical research available which explores the experiences of lesbian, gay, bisexual and transgender lives (Brown, 1995; Burnett, 1997; Gamson, 2000). Hence myths, stereotypes, invisibility, lack of understanding and marginalisation of non-heterosexual identified people continue to be perpetuated in mainstream Australian society (Baird, 2005; Burnett, 1997; MacBride-Steward, 2004). The anthropological study presented in this dissertation was designed to explore and theorise the lived experiences of young lesbians post-initial coming-out within an Australian context using Memory Work methodology (Haug, 1987). The first goal of this project was to describe and provide details of the under researched and misunderstood lives of young lesbians between the ages of 23 and 33 years of age who had identified as lesbian for between two and ten years; what is termed here as post-initial coming-out. The second goal of the study was to gain insight into how young lesbians, post-initial coming-out, make sense of their lives, selves and identities, and positioning within society given the negative myths and stereotypes which currently exist within the general population in relation to people with non-heterosexual identities. The literature and data presented throughout the dissertation highlight the issues of invisibility, marginalisation, and homophobia experienced by each of the participants within a predominately heterosexual society. They also emphasised the inner strength and resilience developed by each of the participants in the face of adversity as they attempted to construct and make sense of their self narrative and positioning as defined by themselves and the positioning and identity imposed upon them by significant others. The data have been organised into four main focus areas; negotiating the family, work, heterosexual and lesbian landscapes. Lastly, the study sought to further develop and refine the Memory Work methodology (Haug, 1987), particularly as it pertains to a doctoral research program. This study has been able, via the use of Memory Work methodology, to provide richly descriptive and in-depth snap-shots of the lives of young lesbians post-initial coming-out in an Australian context which represents a unique contribution to the research literature. The study concludes with reflections on the methodology as it pertains to a doctoral research program and recommendations for further research which have developed as a result of this investigation. The five participants in this study were strong, independent, brave young wimmin searching for acceptance and an understanding of their post-initial coming-out lesbian identities in an Australian context. While there were only a small number of participants, their memories and experiences yield rich new insights into the everyday lives and experiences of young lesbians.

A comparative analysis of Leslie Marmon Silko’s Ceremony and Toni Morrison’s Song of Solomon, with a focus on individual as well as collective memory work in historically marginalized indigenous and African-American communities, respectively. This represents a critical study of how the novels invoke progressive and redemptive models of remembering, as well as foreground the role of spiritual guides in the transformative process from trauma towards healing.

The purpose of this study was to explore and describe the relationship between counselling skills and memory work with primary school children. I explored this relationship with the aim of determining the role and possible contribution of counselling skills to memory work. I followed an action research design. The study was located in a primary school situated in an informal settlement in the Nelson Mandela Metropole. Ten female educators were conveniently and purposefully selected to participate in this inquiry. I developed and facilitated an intervention programme aimed at the participants acquiring the technique of memory box making. After the intervention each participating educator was requested to implement the memory box making technique with one child. During a second field visit I facilitated a focus group discussion to determine whether or not the participating educators had used counselling skills in interacting with the children during the memory box making process. I followed both deductive and inductive frameworks to thematically analyse data thematically. I found that educators employed the following counselling skills while facilitating the memory box making technique with children: basic counselling skills (empathy skills; warmth, respect and trust; listening skills; and skills of genuineness and sincerity); and counselling skills related to pre-bereavement, bereavement and grief (support, collaboration and skills transference; skills of valuing mementoes; and skills to discover family structures and relationships). I also found that memory work was experienced as problematic by the participants in terms of the following skills: confidentiality; emotional strain on the educators; and cultural beliefs regarding death. / Dissertation (MEd (Educational Psychology))--University of Pretoria, 2006. / Educational Psychology / MEd / unrestricted

No description available.

Agonshû est une "nouvelle nouvelle religion" fondée en 1978 par Kiriyama Seiyû. Les enseignements soulignent le fait que toute la misère du monde est causée par les pollutions karmiques de nos ancêtres et que le goma (rite du feu) est la solution de Agonshû pour traiter cette souffrance sociale. Depuis la fin du 20e siècle, Agonshû a étendu ses activités à l'étranger pour promouvoir la paix mondiale en réalisant de nombreuses cérémonies du goma en dehors de l'archipel. Les évènements de la Seconde Guerre mondiale servent à déterminer le choix du lieu pour la cérémonie, comme le rite du goma organisé en 2009 à Guadalcanal ou encore la croisière qui a traversé l'Océan Pacifique en 2012, régions où de nombreux soldats japonais sont décédés. Au-delà du travail mémoriel, cette stratégie est également une manière d'obtenir du prestige et de l'autorité en dehors, mais surtout dans le Japon. Le nationalisme est au cœur de ces rituels. Pendant les entretiens, des membres ont insisté sur le fait que "seul le Japon et Agonshû peuvent accomplir la paix mondiale." Ces déclarations mettent en relief le double discours de Agonshû : d'un côté la promotion de l'universalisme parmi les êtres humains et de l'autre l'affirmation de la supériorité des religions japonaises. Pour Agonshû, le pacifisme est un nationalisme.Agonshû-Goma-Nouvelles religions japonaises-Bouddhisme-Ésotérisme-Sécularisme-Modernité-Souffrance sociale-Travail de mémoire / Agonshû is a Japanese 'New New Religion' founded in 1978 by Kiriyama Seiyû. The teachings point out that all of life’s problems and misfortunes are the result of spiritual and karmic hindrances and the goma (fire rite) is the religious response from Agonshû to cure social suffering. Since the end of the 20th century, Agonshû has extended its activities abroad to pray for World Peace, and performed numerous goma ceremonies outside Japan. The choice of the place of the ceremony is mostly lead by its importance during World War 2, like the Goma held at Guadalcanal in 2009 or in the Pacifics Ocean in 2012 where many Japanese soldiers had lost their lives. Beyond completing a Memory Work, this strategy is also a way to gain authority and prestige outside, but also inside Japan. Nationalism is on the core of these rituals. As followers told me during interviews about World Peace : "only Japan can accomplish this, only Agonshû". These kinds of affirmations stress the edge where Agonshû sits. On the one hand there is the promotion of universalism among human being and on the other hand the absolute superiority of the Japanese religions. In Agonshû’s discourse, pacifism forges nationalism.