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x, 89 p. A print copy of this thesis is available through the UO Libraries. Search the library catalog for the location and call number. / Alternative forms of memorialization offer a sense of empowerment to the mourner, bringing the act of grieving into the personal sphere and away from the clinical or official realm of funeral homes and cemeteries. Constructing a spontaneous shrine allows a mourner to create a meaningful narrative of the deceased's life, giving structure and significance to a loss that may seem chaotic or meaningless in the immediate aftermath. These vernacular memorials also function as focal points for continued communication with the departed and interaction with a community of mourners that blurs distinctions between public and private spheres. I focus my analysis on MySpace pages that are transformed into spontaneous memorials in the wake of a user's death, the creation of "ghost bikes" at the sites of fatal bicycle-automobile collisions, and memorial tattooing, exploring the ways in which these practices are socially constructed innovations on the traditional material forms of mourning culture. / Committee in Charge: Dr. Daniel Wojcik, Folklore, Chair; Dr. Philip Scher, Anthropology; Dr. Doug Blandy, Arts and Administration / 2016-05-28

This thesis investigates the memorial landscapes of the Holocaust in late twentieth century Britain. By using a variety of methodological and theoretical techniques it reconstructs the biography of the mnemonic sites that seek to represent the Holocaust in the British landscape. It argues that these landscapes are structured by a number of discourses which construct the Holocaust as apart from the histories and the geographies of British people. The first is the heroic myths that pervade British society about the role of Britain during the Second World War. The second in the ontologies of Anglo-Jewry within the assimilationist framework of British society. This has produced landscapes which can be described as 'hidden'. The mnemonic sites in Britain that commemorate the Holocaust are in 'out-of-the-way' places and spaces which in turn reinforces the notion that the Holocaust is not something that the people of Britain need to consider as relevant to contemporary society. It also examines the way in which the memorial's relationship with its surrounding location is crucially important in the making of meaning, both for the memorial itself and for the surrounding rural or urban fabric. It argues that an active engagement with the landscape can be used to reconnect the spatial and temporal histories of particular mnemonic sites to explore the way in which the Holocaust is relevant to past and contemporary British social relations.

Indiana University-Purdue University Indianapolis (IUPUI)

Indiana University-Purdue University Indianapolis (IUPUI) / Historic monuments and markers can be found across the United States. There are always different motivations involving why they were placed and who or what is being acknowledged. Markers and memorials remembering a white woman named Frances Slocum recognize that she was taken by Delaware Indians in 1778 and eventually married a Miami chief before dying in Indiana in 1847. What the markers and memorials fail to show is the life of Maconaquah, a Miami woman that was adopted by a Delaware family after being taken in Pennsylvania. Since being located by her white family, Maconaquah’s story has been retold, celebrated, and remembered as the story of Frances Slocum, a lost but now found sister. The memorialization of Frances Slocum and erasure of Maconaquah began with the captivity narratives that told the story of Slocum from the perspective of her being lost and then found by her white relatives. Native captivity narratives began when the increased colonization of the North American continent led to conflict and violence between the white colonists and Indigenous tribes; popular narratives began as early as 1624 with Captain John Smith’s Generall Historie. When captives shared their stories, it was a way to share information about the different cultures they had encountered, as well as created a division of white colonial cultural and Indigenous cultures. Narratives like the ones written about Maconaquah focus on her white identity and family and firmly emphasize any difference in dress, home, or demeanor. Maconaquah is not recognized so much for the life she created among the Miami as she is mourned for the life she could have had with her white family. This dismissal of her Indigenous identity continued onto her monuments and markers that refused to acknowledge her name or her legacy. To properly remember Maconaquah’s life and legacy, any potential monument or marker will need to disrupt the narrative previously presented in favor of centering her Miami identity.

Thesis (M.M.H.S.)--Victoria University of Wellington, 2009. / Includes bibliographical references.