This dissertation examines issues of neo-Confederate collective memory, heritage, and geographical imagination within the Shenandoah Valley of Virginia. I analyze a whole range of material cultural practices throughout the entire region centered on the memory of the Civil War including monuments, battlefields, museum exhibits, burial rituals, historical reenactments, paintings, and dramatic performances. These mnemonic sites and rituals throughout the Great Valley of Virginia serve to circulate a dominant and mythologized reading of the Civil War past, one that emphasizes the Lost Cause myth of the Confederacy. In addition to uncovering neo-Confederate forms of memorialization, I also examine how normative lessons of morality, honor, patriotism, masculinity, and hyper-militarism become naturalized as a result of Lost Cause remembrance. The dissertation combines qualitative, practice-based modes of research with a Foucauldian influenced archival methodology that attempts to uncover particular silenced and alternative versions of the past that do not fit with normative version of heritage. / Ph. D.

Canons have been constructed for nearly 2000 years, providing collections of great works throughout history. With roots embedded in religious texts, canons today still exist with an aura of authority. In the fall of 2022, the Swedish government agreed to construct a national canon of culture. The ambition is for the canon to act as a social glue, creating a shared sense of unity. Within the next few years, there will be a list of what Swedish works of art are deemed essential to the country's cultural history. The decision was inspired by a similar canon constructed in Denmark in 2006; one that is mostly forgotten about today. Looking at the significance and inherent meanings of political efforts to use culture as a tool to unite a nation, this thesis presents a qualitative critical discourse analysis of the topic, using theories on collective memory, cultural hegemony, and theoretical approaches to canonisation. The objects of analysis consist of a radio segment, a debate article, and a visual novella; all of which were published within a few months after the decision was announced. The commitment to construct the canon has been met with criticism, partly stemming from the lack of impact the initiative had in Denmark. However, the focal point of criticism presented in the discourse analysis stems from the intentions behind the decision, as well as resistance against instrumentalization of culture.

South Africa and Russia achieved two of the most remarkable political transformations in modern history, yet significant numbers of their citizens feel a longing for aspects of the old regimes. While there have been some studies of nostalgia among older Russians and South Africans, the following is the first comparative qualitative examination of the phenomenon among young members of the countries’ inaugural “born free” generations: those who came into the world just before or after the fall of Apartheid and Communism, and have had little or no experience of life prior to regime change. Its purpose is to examine how and why young people growing up in post-authoritarian transition societies experience, and long for, the past. I conducted in-depth, semi-structured interviews with seven South African and five Russian youths, recruited through purposive sampling, who reflected on the ways in which the recent past impacts their lives, self-perceptions and socio-political identities. While they differed in some areas, respondents from both countries identified several broadly shared areas of nostalgia, clustering around a perceived loss of community, moral values, personal safety and social trust; and a concomitant rise in individualism, materialism and anomie. Employing a Marxian engagement with symbolic interactionism and interpretative phenomenological analysis, I analyse their transcribed testimonies in light of the relevant scholarship on nostalgia, social memory and transition studies, alongside theories of post-modernity and critical sociology. I conclude that their nostalgia may be the product of Russia and South Africa’s belated and compressed transition from “modern” to “post-modern” societies; a rebellion against the harsh transition to a Baumanian “liquid” life characterised by economic precariousness and the fraying of social bonds; and/or an expression of profound ambivalence that struggles to reconcile nostalgic regrets about the risks and human costs of globalised capitalist polyarchy, with a hunger to exploit the freedom and opportunities it offers. / Theses (M.Soc.Sc.)-University of KwaZulu-Natal, Durban, 2012.

Déterminants symboliques et matériels du jugement moral dans le conflit intergroupe<p><p>Les causes du conflit intergroupe sont habituellement envisagées selon deux axes. Selon le premier axe, matériel, le conflit serait causé par une incompatibilité entre les groupes dans leur poursuite d’intérêts liés à des ressources (Sherif & Sherif, 1969 ;Bobo, 1988). Selon une seconde approche, symbolique, le conflit naîtrait de préoccupations identitaires (Tajfel & Turner, 1986). Cette dissertation évalue l’hypothèse selon laquelle ces deux axes sont tous deux sous-tendus par une dimension morale. En effet, les préoccupations matérielles et identitaires influenceraient le jugement moral des membres de l’exogroupe et des membres de l’endogroupe. Ce jugement, à son tour, déterminerait les attitudes intergroupes (Leach, Ellemers, & Barreto, 2007 ;Ginger-Sorolla, 2012). <p>Nous mettons cette hypothèse générale à l’épreuve à travers six études. Les deux premières études investiguent l’influence des principes moraux et des émotions morales sur les attitudes intergroupes dans le cadre du conflit linguistique belge. Ce conflit actuel, opposant Flamands et Francophones, comprend des composantes tant matérielles que symboliques. Ensuite, nous proposons une analyse spécifique des jugements moraux intervenant dans le cadre de conflits essentiellement symboliques. À travers deux études, nous étudions le lien entre identité sociale et jugement moral. La première identifie les déterminants des prises de positions, par des personnes non impliquées dans le conflit israélo-palestinien, en faveur de l’une ou l’autre des deux parties. La seconde étudie la dimension morale des représentations, émotions et attitudes concernant la collaboration en Belgique durant la seconde guerre mondiale. Enfin, les deux dernières études investiguent les jugements moraux intergroupes liés à la dimension matérielle du conflit. À travers deux études expérimentales, l’une en situation réelle, l’autre basée sur des scénarios fictifs, nous étudions dans quelle mesure une répartition (égale ou inégale) de ressources peut influencer les jugements moraux, et déterminer, à travers ceux-ci, les attitudes envers les groupes concernés.<p>Pour conclure, nous discutons de la notion même de jugement moral appliquée aux relations intergroupes, en proposant une modélisation hiérarchisée des notions morales le sous-tendant. <p><p> / Doctorat en Sciences Psychologiques et de l'éducation / info:eu-repo/semantics/nonPublished

The Centralia Tragedy of 1919 has been represented in numerous works over the course of the past 100 years. The vast majority of them concern the events of the day of the Tragedy, November 11, 1919, and whether a small group of Wobblies – members of a union group known as the International Workers of the World (I.W.W.) – opened fire on a group of parading American Legionnaires. This particular element, whether or not the Wobblies opened fire on the Legionnaires or the Legionnaires actually charged the hall where the Wobblies were staying, has generated significant concern in academic and popular literature since it occurred. This study is less concerned with the events of the day itself, accepting that the full truth might not ever be known. It is instead focused on the collective remembering of that event, and how those recollections splintered into several strands of memory in the nearly 96 years since. It categorizes those strands into three specific ones: the official memory framework, the Labor countermemory framework, and the academic framework. Each strand developed from early in the Tragedy’s history, starting with authors and adherents in the days after a 1920 trial. That trial, which declared the Wobblies guilty of the deaths of four Legionnaires while not holding anyone accountable for the lynching of Wobbly Wesley Everest, generated ample discord among Centralians. This lack of closure prompted the various aggrieved parties to produce books, pamphlets, speeches, protests and even a famed statue in Centralia's main park. Over time, the various perspectives congealed into the distinct strands of memory, which often flared up in conflict between 1930 and the present day.

La construction de la paix en matière de sortie de crise admet l‟importance du rôle de la mémoire comme en témoigne la montée en puissance des politiques de la mémoire à qui incombe l‟apaisement de la mémoire collective d‟une société dans la résolution des conflits et le changement de régime politique. Cette entreprise reste assujettie à la connaissance ou non des violations graves des droits de l‟homme, à la réparation matérielle et symbolique à l‟égard des victimes en quête de reconnaissance ainsi qu‟à la réécriture de l‟histoire dans le but de changer les stéréotypes à l‟origine d‟une conflictualité à dominante communautaire.Du fait de l‟absence d‟un système judiciaire indépendant et d‟un État en position de tiers, les politiques de la mémoire initiées dans la résolution des crises congolaises tendent plutôt à légitimer un régime politique autoritaire au lieu de promouvoir la réconciliation. La constitutionnalisation de la paix, les mises en cause limitées des criminels de guerre et le déficit de « congolité » révèlent les lacunes de ces politiques et les constantes des politiques du pardon engagées sur la scène internationale.Dans cette optique, l‟édification d‟une paix positive différente d‟un simple arrêt des hostilités appelle l‟instauration d‟une corrélation entre le pardon et la justice dans une quête d‟accountability. Une telle approche requiert une attitude nouvelle à même de favoriser la mutation des conduites négatives en postures rationnelles afin d‟oublier les avanies du passé et de promouvoir un nouveau vivre en commun novateur. À ce titre, la réussite des politiques de la mémoire reste inséparable de la promotion graduelle d‟un projet commun entre les anciens belligérants. Si la mise en place de mécanismes de résolution des conflits futurs apparaît comme un facteur majeur, toute sortie de crise reste partielle quand elle n‟est pas affiliée à un processus de réconciliation. / Building peace following a conflict reveals the importance of the role of the memory as witnessed by the increased importance of the memory policies witch are responsible of conflicts and the change of political regimes. This undertaking remains subject to the knowledge, or lack of it, of the serious violations of the rights of man, and the material and symbolic redress for victims seeking recognition as well as the rewriting of history with the aim of changing stereotypes at the origin of conflicts within a particular community.Given the absence of an independent judicial system and a third party State, the memory policies initiated in the resolution of Congolese conflicts tend towards legitimizing an authoritarian political regime rather than promoting reconciliation. The constitutionalizing of peace, the limited accusation of war criminals and the deficit of “congolité” reveals the inadequacy of these policies, and the continuance of the international pardon policies.In light of this, the edification of a positive peace that differs from a simple cessation of the hostilities requires the establishment of a correlation between forgiveness and justice in a quest for accountability. This approach calls for a fresh attitude capable of favouring the transformation of the negative behaviours into rational positions with the aim of forgetting past outrages in order to work toward promoting a new innovative communal life. If the establishment of the future resolution mechanisms appear to be a major factor, any withdrawal from a crisis remains partial when not associated with a process of reconciliation.

As mutações da sociedade atual e a aceleração do tempo histórico levam a um impulso de coesão com e no passado, de arraigo às origens, buscando pistas de identidade contidas nesse passado coletivo. Os fenômenos da globalização parecem conduzir a uma necessidade de enraizamento e de continuidade; necessidades preenchidas pela memória. Esta, na perspectiva de Maurice Halbwachs, possui ao mesmo tempo um caráter individual e um coletivo, sendo, em parte, modelada pela família e pelos grupos sociais. Revela tanto aspectos da identidade pessoal como social e aponta qual lugar os indivíduos e os grupos ocupam na sociedade. A tradição judaica é a tradição da memória por excelência e a história do povo judeu ilustra os mecanismos da memória e da lembrança. Nesta tradição os rituais e os relatos são canais que transmitem a memória através dos tempos. O objetivo desta pesquisa foi estudar como membros e familiares de uma comunidade judaica vivem a memória coletiva e o que isso significa em suas vidas cotidianas, visando apreender o processo de construção da identidade individual. Entrevistamos 13 pessoas, de cinco famílias diferentes, descendentes de judeus que imigraram para o Brasil. O contato foi proporcionado pela Sociedade Israelita de Ribeirão Preto. Para entrevistar, utilizamos o método da história oral, uma narrativa linear e individual do que os participantes consideram significativo. Neste método, a memória é uma forma de evidência histórica e deve ser analisada como tal. Considerando que na memória as pessoas constroem um sentido do passado, a reflexão ocupa um lugar fundamental para a ressignificação deste passado recordado. As entrevistas, gravadas e transcritas, são apresentadas na íntegra. Os participantes são categorizados em grupos, por família e grau de parentesco. Família 1: Maria (filha), Fernando (neto) e Calebe (neto); Família 2: Patrícia (filha) e Iracy (neta); Família 3 : Antônio (filho), Josy (neta) e Alex (neto); Família 4: Vânia (filha) e Talita (neta); Família 5: Zélia (filha), Daniel (neto) e Raquel (neta). Os nomes são fictícios visando preservar sua identidade. Nas entrevistas notamos uma riqueza pela diversidade e semelhança: são pessoas da mesma família ou de famílias diferentes, que percebem e elaboram a experiência de suas famílias de modos distintos, particulares, complementares e às vezes parecidos, que enriquece a análise e favorece a reflexão, servindo de modelo para alguns aspectos da vida. Também percebemos um processo de construção da identidade: necessidade de contar ou silenciar; como enfrentam eventos traumáticos; como preservam ou não a religião e as tradições; as mudanças ao longo das gerações; a relação com o trabalho e o meio em que vivem; os valores herdados e transmitidos para as próximas gerações, entre outros aspectos que surgiram nas narrativas. O conceito de memória coletiva iluminou a maneira de olharmos para os participantes e seus relatos. Possibilitou que notássemos o que ficou do passado no grupo estudado e o que o grupo fez com o passado. Mais do que conclusões ou pressupostos, alertamos que as entrevistas possuem infindáveis conteúdos para serem explorados e apenas alguns destes aspectos foram abordados neste estudo. / Changes in society and the current acceleration of historical time lead to a impulse and cohesion with the past, to root of the origins, seeking identity clues contained in this collective past. The phenomena of globalization seem to lead to a need for rootedness and continuity; these needs are filled by the memory. From the perspective of Maurice Halbwachs memory has both an individual and a collective character, being partly shaped by family and social groups. It reveals both aspects of personal and social identity and points which place individuals and groups occupied in society. The Jewish tradition is the tradition of memory by excellence and the Jewish people´s history illustrates the mechanisms of memory and remembrance. In this tradition rituals and accounts are channels that transmit memory through the ages. The aim of this research was to study how members and relatives from Jewish community live the collective memory and what it means in their everyday lives, in order to apprehend the process of individual identity construction. We interviewed 13 people from five different families, descendants of Jews who immigrated to Brazil. The contact was provided by the Israeli Society of Ribeirão Preto. To interview, we used the oral history method, a linear and individual narrative of what the participants considered significant. In this method, the memory is a way of historical evidence and should be considered as such. Considering that in memory people build a sense of the past, reflection occupies a key place to resignification this past remembered. The interviews were taped and transcribed, are presented in full. Participants are categorized in groups by family and parentage. Family 1: Maria (daughter), Fernando (grandson) and Calebe (grandson); Family 2: Patricia (daughter) and Iracy (granddaughter); Family 3: Antônio (son), Josy (granddaughter) and Alex (grandson); Family 4: Vânia (daughter) and Talita (granddaughter); Family 5: Zélia (daughter), Daniel (grandson) and Raquel (granddaughter). The names are fictitious to preserve their identity. In the interviews we noticed a wealth of diversity and similarity: they are people from the same family or different families, who realize and elaborate their families experience in different, particular, complementary and sometimes similar ways, which enriches the analysis and encourages reflection, serving as a model for some aspects of life. Also realize a process of identity construction: need for tell or silence; how they face traumatic events; how preserve or not religion and traditions; changes over the generations; the relationship with the work and the medium in which they live; values inherited and transmitted to the next generations, among other aspects that emerged in the narratives. The concept of collective memory illuminated the way we look into the participants and their accounts. Enabled us to observe what became from the past in the group studied and what the group made with the past. More than conclusions or assumptions, we caution that the interviews have countless content to be explored, and only some of these aspects were approached in this study.

O texto é a dissertação de mestrado de Ramon Zago sobre os sentidos políticos do personagem Jeca Tatu, na obra que leva o mesmo nome, protagonizada por Amácio Mazzaropi (1960). Os sentidos políticos do Jeca foram interpretados e analisados segundo a constituição da consciência política e da memória coletiva pertinente ao personagem e sua trajetória política na obra de referência. O Jeca assume sentidos relevantes para a formação da identidade nacional, pensada a partir das referencias paulistas do caipira, de modo a ancorar suas características nos estereótipos caricaturais impressos desde sua criação, por Monteiro Lobato. O sujeito político formatado pelo cineasta está imerso nos mecanismos de operação política do coronelismo, incorpora em seu comportamento e estruturas de comando político coronelista, evidencia os estereótipos e estranhamentos entre universos urbano e rural. Ao ritualizar o comportamento caipira em suas caricaturas, o cineasta evidencia os conflitos de gênero e de classes. Apesar de retratar as problemáticas, não assume postura contrária a ordem vigente, o que possibilita apropriações diversas dos sentidos políticos. A ascensão sociopolítica de Jeca é correlata ao desejo proletário das metrópoles brasileiras, de tornar-se parte da classe dominante, sem mudar a condição de seus pares, tão pouco, as estruturas de poder. O ornitorrinco que funde os setores arcaicos da política com setores modernos da economia, em uma conjuntura institucional instável e de exceções. Onde as regras do jogo são ditadas pelo peso do legado coronelista. / The text is the master\'s thesis Ramon Zago about the political meaning of the character Jeca Tatu, the work that bears the same name, starring Amácio Mazzaropi (1960). The political meaning of Jeca were interpreted and analyzed according to the constitution of the political awareness and the relevant collective memory to the character and his political career in the reference work. The Jeca assumes relevant way for the formation of national identity, thought from the São Paulo references the rustic, to anchor its features cartoonish stereotypes in print since its creation, by Monteiro Lobato. The political subject formatted by filmmaker is immersed in the political operation of coronelismo mechanisms, incorporated in their behavior and landowner political command structures, shows the stereotypes and estrangement between urban and rural worlds. To ritualize the rustic behavior in their caricatures, filmmaker highlights the conflicts of gender and class. Although portray the problem, assumes position contrary to established order, which enables various appropriations of political senses. The socio-political rise of Jeca correlates with proletarian desire of Brazilian cities, to become part of the ruling class, without changing the condition of their peers, so little power structures. The platypus that fuses the archaic sectors of the political with modern sectors of the economy, an unstable institutional environment and exceptions. Where the rules are dictated by the weight of coronelista legacy.

Paul Ricoeur aborda a questão da comunicação num texto monográfico em 1971, aproximando elementos da fenomenologia e da filosofia analítica, para questionar o modelo vigente nos estudos sobre a comunicação humana, segundo o qual tudo se reduz a um comércio de mensagens entre um emissor e um receptor. Acompanhando a evolução de seu pensamento filosófico é possível complementar essas reflexões primigênias. Surge a possibilidade de uma hermenêutica da comunicação, e talvez de uma filosofia do nós, à luz da hermenêutica filosófica e em estreita relação com o conceito de identidade narrativa. / Paul Ricoeur addresses the issue of communication in a monographic text in 1971, bringing together elements of Phenomenology and Analytic Philosophy, to question the current approach to human communication, according to which everything is reduced to a trade of messages between a sender and a receiver. Accompanying the evolution of Ricoeur philosophical thought, it is possible to complement these initial reflections. The possibility of a hermeneutic of communication, and perhaps of a philosophy of the we (maybe a philosophy of the us), arises in close relation with the philosophical hermeneutics concept of narrative identity.

Este trabalho investiga o processo que levou à transformação dos Arcos do Bixiga em monumento da cidade de São Paulo, no final da década de 1980. Busca identificar quais memórias foram silenciadas no processo de disputa pela área onde estão localizados os Arcos, e de que forma o poder público se articulou para que, por meio de políticas públicas, fosse possível o prevalecimento de seus interesses, em detrimento dos interesses dos moradores do local. Tenta-se mapear e interpretar os fatos ocorridos, assim como as ações de cada grupo de atores envolvido no processo, em um primeiro momento, através de uma revisão bibliográfica acerca dos principais conceitos relacionados à memória coletiva, aos lugares de memória e às políticas de memória. Posteriormente, por meio de pesquisa documental, utilizando notícias de jornais e entrevistas semiestruturadas como fontes primárias, será realizada uma contextualização histórica do caso, seguida de análise empírica relacionando os conceitos revisados nos capítulos anteriores aos dados obtidos neste último. Justifica-se essa pesquisa, a partir da identificação do uso de argumentos relacionados à memória coletiva como base para justificar políticas públicas voltadas para o atendimento dos interesses do setor imobiliário, em detrimento do interesse histórico e social / This research investigates the process that led to the transformation of the Arcos do Bixiga into a monument of the city of São Paulo in the late 1980s. It aims to identify which memories were silenced in the process of claiming the area where the Arcos are located, and how the public authority managed to serve its interests through public policies, to the detriment of the local residents\' interests. An attempt is made to map and interpret the facts, as well as the actions of each group of actors involved in the process, at first, through a literature review concerning the main notions related to collective memory, the realms of memory and politics of memory. Therefrom through an extensive documentary research, employing news from newspapers and semi-structured interviews as main sources, a historical contextualization was attempted, followed by an empirical analysis, connecting the reviewed notions to the gathered data. This research is justified by the acknowledgement of the use of arguments related to collective memory as a base to justify public policies directed to the serving of the real state industrys interests, to the detriment of a historical and social interest