Thesis (M.A.)--Cincinnati Christian University, 2008. / Includes abstract and vita. Description based on Print version record. Includes bibliographical references (leaves 151-157).

Esta dissertação apresenta um estudo de memória social, envolvendo o espaço e construção da identidade de grupo do Instituto de Informática da Universidade Federal do Rio Grande do Sul (INF/UFRGS). O recorte temporal é o período de 1989 a 1992, data de criação do INF/UFRGS e de sua transferência do Campus Centro para o Campus do Vale, respectivamente. O objetivo é compreender como docentes e servidores técnico-administrativos do INF/UFRGS reconstroem o processo de mudança do Campus Centro para o Campus do Vale no período de 1989 a 1992. Os marcos teóricos são estruturados com os seguintes autores: Maurice Halbwachs, Aleida Assmann; Michael Pollak; Stuart Hall,Martin Heidegger e Milton Santos. A metodologia apoia-se em entrevistas temáticas, semiestruturadas, e categorização dos resultados enfocando as relações entre memória, espaço e identidade. Como resultado, a investigação constatou que os entrevistados reconstruíram por meio de suas narrativas o processo de mudança e de construção da identidade de grupo. A pesquisa gerou duas produções técnicas: um informativo com registro de fotos e textos colhidos da pesquisa e um material didático com informações teóricas compiladas durante a pesquisa sobre a história do computador e da informática. / This dissertation presents a study of social memory, space and identity of the Information Technology Institute of the Federal University of Rio Grande do Sul (INF/UFRGS). The time cut is the period from 1989 to 1992. This period corresponds to creation of the INF/UFRGS and its transfer from Campus Center to Campus do Vale. The objective is to understand how teachers and administrative staff of INF/UFRGS recreate the process of moving from Campus Centro to Campus do Vale, from 1989 to 1991. The theoretical frameworks are structured with the following authors: Maurice Halbwachs, Aleida Assmann; Michael Pollak; Stuart Hall, Martin Heidegger and Milton Santos. Our methodology is based on thematic, semistructured interviews, and categorization of results focusing on the relationship between space and identity. Our research pointed out that the interviewees rebuilt through their narratives the process of change and group identity formation. The research generated two technical productions: an informative with record of photos and texts taken from the research and a didactic material with theoretical information compiled during the research on computer history and Informatics.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Este trabalho aproxima as contribuições da teoria das representações sociais e dos estudos em memória social para a compreensão do campo religioso, especificamente o Espiritismo, reconhecendo a importância da recordação de personalidades para a dinâmica religiosa. Esta pesquisa objetiva analisar o conteúdo da representação social de perfeição, o conteúdo e estrutura da memória de personalidades do Espiritismo e a relação entre ambos. Trata-se de estudo descritivo, desenvolvido em duas etapas. Participaram 75 participantes auto-declarados espíritas - 38 na primeira etapa e 37 na segunda, sendo entrevistados 24 desses. Os participantes, em média, possuíam 37,3 anos de idade e 16,7 anos como espíritas. Na primeira fase aplicou-se, através da Internet, a técnica de evocações livres com o termo indutor espíritos superiores, na qual os participantes respondiam que pessoas se associavam ao termo. Na segunda, prosseguiu-se com as evocações livres e questionário, para caracterização dos participantes. A partir das doze personalidades mais lembradas, realizou-se entrevista semi-estruturada, com questões sobre características, virtudes, lembranças, hierarquia das personalidades, e questões sobre o significado da perfeição e como alcançá-la. Os dados das evocações foram analisados através das técnicas do quadro de quatro casas e construção de árvore máxima de similitude. As entrevistas foram analisadas mediante análise categorial temática. Assim, verificou-se que as personalidades mais recordadas foram: Chico Xavier, Jesus, Allan Kardec, Emmanuel, Bezerra de Menezes, Madre Teresa de Calcutá, Joanna de Ângelis, Gandhi, André Luiz, Francisco de Assis, Maria de Nazaré e Divaldo P. Franco. A representação social de perfeição foi expressa, de modo simplificado, na sentença: um caminho, difícil e longo, em que o ser humano sai da sua condição de inferioridade para a perfeição, através do conhecimento (proveniente do trabalho, do estudo e do auto-conhecimento), livrando-se do seu egoísmo e expressando o amor, tal como demonstrado e vivido por Jesus. Verificou-se, ainda, que essas memórias se organizam, principalmente, em dois modelos de valores complementares no Espiritismo: 1) conhecimento, inteligência, razão, estudo, livro e 2) amor, vivência, fé, trabalho, exemplo. Eles se constituem nas duas condições essenciais para se alcançar essa perfeição. O primeiro modelo está principalmente personificado na figura de Allan Kardec e o segundo, em Jesus. Nesse sentido, o Espiritismo opera na mente dos fiéis, uma síntese entre ambos os modelos, tendo em Chico Xavier a personificação dessa síntese, constituindo-se como tipo ideal de espírita. / This work resorts to the contributions of both social representations theory and the studies about social memory in order to understand the religious field Spiritism in particular considering the importance to remind personalities in religious practices. This survey aims to analyze the contents of social representation of perfection, the contents and structure of Spiritism personalities memory as well as their relation. This is a descriptive study carried out in two sessions involving 75 self-declared Spiritism subjects with 38 people in the first session and 37 in the sec ond, being 24 of them interviewed. The participants are, on average, 37.3 years old who have been engaged in Spiritism for 16.7 years. A free-evocation technique with an inducing term Superior Spirits was applied in the first session through the Internet as the participants claimed that people were associated with the term. In the second session, we used free evocations and questionnaires in order to characterize the participants. Based on the 12 most reminded personalities, we had a semi-structured interview with questions about characteristics, virtues, memories, personality hierarchy, and questions on the meaning of perfection and how to reach it. The evocation data were analyzed through the four-housed chart techniques along with the EVOC 2003 software and the construction of the maximum similitude tree. Analyzing the interviews through the thematic categorial analysis, we figured out that the most reminded personalities were Chico Xavier, Jesus, Allan Kardec, Emmanuel, Bezerra de Menezes, Mother Teresa of Calcutta, Joanna de Ângelis, Mohandas K. Gandhi, André Luiz, Francis of Assisi, Mary (mother of Jesus), and Divaldo P. Franco. The social representation of perfection was simplified and expressed in the sentence: the hard and long way human being follow when leaving his inferiority condition to reach perfection through knowledge (obtained from labor, study, self-knowledge), getting rid of selfishness and expressing love, as demonstrated and experienced by Jesus. We also concluded that these memories are mainly organized into two complementary value patterns in Spiritism: 1) knowledge, intelligence, rationality, study, literature and 2) Love, experience, faith, labor, example. They comprise two basic conditions to reach that perfection. The first pattern is mainly personalized in Allan Kardecs image, and the second in Jesus. According to this view, we can ascertain that Spiritism operates in the faithfulls mind, a synthesis between both patterns, being Chico Xavier its personification and thus regarded as the ideal type of spiritist

Submitted by Antonio Oliveira (antoniojose@facc.ufrj.br) on 2018-01-26T18:58:24Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) A casa de Minerva - entre a ilha e o palácio.pdf: 8548207 bytes, checksum: 76823524c28afd1540bc14e91436f100 (MD5) / Made available in DSpace on 2018-01-26T18:58:24Z (GMT). No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) A casa de Minerva - entre a ilha e o palácio.pdf: 8548207 bytes, checksum: 76823524c28afd1540bc14e91436f100 (MD5) Previous issue date: 2011-11-08 / Reflexão sobre o processo de estruturação da instituição universitária no Brasil, inserido num projeto de construção da nacionalidade brasileira, valendo-se de referenciais teóricos dos campos da História da Educação, Ciências Sociais, Memória Social e Linguagem. Parte-se do princípio de que a construção de uma pesquisa se faz mediante a ampliação do conceito de documentos, já que estes também são monumentos e, desta forma, são suscetíveis a subjetividades e intencionalidades por vezes não expressas verbal e claramente em sua produção, conservação, perpetuação e divulgação, sobretudo quando se trata de documentos oficiais das instituições. Considera-se, ainda, que os discursos institucionais ou dispositivos legais nem sempre explicitam divergências e contradições em confronto e evocam (quando não perpetuam) a memória de determinados grupos num contexto sóciohistórico específico. Concebe-se o discurso, como expresso em sua materialidade, como “palavra em movimento” e, desse modo, há que se compreender também a forma como significa, produzindo sentidos. A palavra reveste-se de um sentido ideológico a depender do contexto sóciohistórico em que é proferida e liga-se diretamente às experiências de vida de indivíduos ou grupos. Por sua vez, todo discurso expressa e produz sentidos e, mais do que somente expressar um “puro pensamento”, configura-se como consequência e fonte de relações ideológicas. Por isso torna-se imprescindível perceber, em toda pesquisa, quem são os sujeitos envolvidos bem como o contexto no qual se inscrevem as formações discursivas que conformam os discursos. Ao retomar os documentos, confrontá-los entre si, à luz de indagações empreendidas na contemporaneidade, construindo novos sentidos e redes de significados para os eventos pretéritos, espera-se articular aqui os campos da história e da memória numa perspectiva transdisciplinar. Por intermédio da Análise de Discurso da vertente francesa e das reflexões empreendidas por Mikhail Bakhtin e seu Círculo, pretende-se conferir aos registros documentais novas perguntas, já que as maneiras de expressão e registros não são inocentes e despidas das ideologias dos sujeitos. Para além de sua aparente neutralidade, revelam estruturas mentais, maneiras de perceber e organizar a realidade, por meio das redes de memórias sociais produzidas a partir de formas específicas de lembranças – e esquecimentos - e de atribuição de sentidos. Valendo-se das associações entre os discursos oficiais de Estado, os enunciados dos sujeitos e os documentos institucionais, procura-se entender a Universidade do Brasil como um modelo específico de instituição universitária coincidente ao projeto nacional-desenvolvimentista característico da centralização política do período Vargas. Sua existência, nesse sentido, implicava a supressão de modelos alternativos de outras instituições universitárias, alimentados por filiações ideológicas conflitantes ao modelo estadonovista. Dessa forma, sofreu constante interferência à sua pretensa autonomia institucional e teve, em seu interior, constantes embates entre grupos que se opuseram historicamente aos rumos de sua trajetória e construção identitária. Nesse sentido, parte-se do princípio de que a problemática discursiva sobre os locais a sediar a universidade configura-se como metáfora de uma discursividade que atravessava uma problemática maior: seu projeto pedagógico que lhe conferiria uma identidade institucional. Metáfora aqui entendida, não apenas como figura de linguagem, mas como transferência que estabelece novos modos de significações para os discursos. / Examines the structuring process of the university education in Brazil, inserted in a nationality construction project, drawing on theoretical frameworks from the fields of History of Education, Social Sciences, Social Memory and Language. We start out from the principle that the construction of a piece of research is done by expanding the concept of what documents are, insofar as these are also monuments and are, thus, susceptible to subjectivities and intentionalities which are sometimes not verbally and clearly expressed in their production, conservation, perpetuation and dissemination, especially when one is dealing with official documents from institutions. We also believe that institutional discourse or legal provisions sometimes fail to explain clashing discrepancies and contradictions, and evoke, if not perpetuate, the memory of certain groups in a specific social-historical context. We conceive discourse, expressed in its materiality, as “words in movement” and thus it is also crucial to understand the way it produces different meanings. Words bear an ideological meaning depending on the socio-historical context in which they are uttered and they are directly linked to the life experiences of individuals or groups. In turn, all discourse expresses and produces meanings and, over and above expressing a “pure thought”, it appears as a consequence and a source of ideological relations. Therefore, it is of paramount importance that, in all research, one correctly identifies the subjects as well as the context in which the discoursive formations appear. When we examine documents, comparing them in the light of contemporary investigation, building new meanings and new networks of meaning for past events, we hope to relate the fields of history and meaning from a transdiciplinary perspective. Through French Discourse Analysis as well as the theoretical framework of Mikhail Bakthtin's and his Circle, we intend to pose new questions about the document archives, since the ways of expression and recording are not innocent or devoid of the subjects' ideologies. Beyond their apparent neutrality, words reveal mental structures, ways of perceiving and organizing reality, through memory networks produced from specific memories – and lapses of memory – and attributions of meanings. Using associations between the State’s official discourse, subjects’ utterances and institutional documents, we try to understand the University of Brazil as a specific model of university institution which coincides with the national developmental project, typical of Vargas's policy of political centralization. Its existence, in this sense, implied the obliteration of alternative models from other universities, which were fuelled by ideological affiliations that conflicted with Vargas's New State model. In this way, there was constant interference with its so-called institutional autonomy and it showed constant internal struggles by groups which were historically opposed to its objectives and its identity construction. In this sense, we start off from the principle that the discourse employed to discuss the possible locations of the university can be seen as a metaphor within a specific discourse pattern which presented a more serious conflict: the university’s pedagogical project, which would ultimately give it an institutional identity. Metaphor is here understood not only as a figure of speech but also as a transfer process that establishes new meanings for discourse.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Este trabalho aproxima as contribuições da teoria das representações sociais e dos estudos em memória social para a compreensão do campo religioso, especificamente o Espiritismo, reconhecendo a importância da recordação de personalidades para a dinâmica religiosa. Esta pesquisa objetiva analisar o conteúdo da representação social de perfeição, o conteúdo e estrutura da memória de personalidades do Espiritismo e a relação entre ambos. Trata-se de estudo descritivo, desenvolvido em duas etapas. Participaram 75 participantes auto-declarados espíritas - 38 na primeira etapa e 37 na segunda, sendo entrevistados 24 desses. Os participantes, em média, possuíam 37,3 anos de idade e 16,7 anos como espíritas. Na primeira fase aplicou-se, através da Internet, a técnica de evocações livres com o termo indutor espíritos superiores, na qual os participantes respondiam que pessoas se associavam ao termo. Na segunda, prosseguiu-se com as evocações livres e questionário, para caracterização dos participantes. A partir das doze personalidades mais lembradas, realizou-se entrevista semi-estruturada, com questões sobre características, virtudes, lembranças, hierarquia das personalidades, e questões sobre o significado da perfeição e como alcançá-la. Os dados das evocações foram analisados através das técnicas do quadro de quatro casas e construção de árvore máxima de similitude. As entrevistas foram analisadas mediante análise categorial temática. Assim, verificou-se que as personalidades mais recordadas foram: Chico Xavier, Jesus, Allan Kardec, Emmanuel, Bezerra de Menezes, Madre Teresa de Calcutá, Joanna de Ângelis, Gandhi, André Luiz, Francisco de Assis, Maria de Nazaré e Divaldo P. Franco. A representação social de perfeição foi expressa, de modo simplificado, na sentença: um caminho, difícil e longo, em que o ser humano sai da sua condição de inferioridade para a perfeição, através do conhecimento (proveniente do trabalho, do estudo e do auto-conhecimento), livrando-se do seu egoísmo e expressando o amor, tal como demonstrado e vivido por Jesus. Verificou-se, ainda, que essas memórias se organizam, principalmente, em dois modelos de valores complementares no Espiritismo: 1) conhecimento, inteligência, razão, estudo, livro e 2) amor, vivência, fé, trabalho, exemplo. Eles se constituem nas duas condições essenciais para se alcançar essa perfeição. O primeiro modelo está principalmente personificado na figura de Allan Kardec e o segundo, em Jesus. Nesse sentido, o Espiritismo opera na mente dos fiéis, uma síntese entre ambos os modelos, tendo em Chico Xavier a personificação dessa síntese, constituindo-se como tipo ideal de espírita. / This work resorts to the contributions of both social representations theory and the studies about social memory in order to understand the religious field Spiritism in particular considering the importance to remind personalities in religious practices. This survey aims to analyze the contents of social representation of perfection, the contents and structure of Spiritism personalities memory as well as their relation. This is a descriptive study carried out in two sessions involving 75 self-declared Spiritism subjects with 38 people in the first session and 37 in the sec ond, being 24 of them interviewed. The participants are, on average, 37.3 years old who have been engaged in Spiritism for 16.7 years. A free-evocation technique with an inducing term Superior Spirits was applied in the first session through the Internet as the participants claimed that people were associated with the term. In the second session, we used free evocations and questionnaires in order to characterize the participants. Based on the 12 most reminded personalities, we had a semi-structured interview with questions about characteristics, virtues, memories, personality hierarchy, and questions on the meaning of perfection and how to reach it. The evocation data were analyzed through the four-housed chart techniques along with the EVOC 2003 software and the construction of the maximum similitude tree. Analyzing the interviews through the thematic categorial analysis, we figured out that the most reminded personalities were Chico Xavier, Jesus, Allan Kardec, Emmanuel, Bezerra de Menezes, Mother Teresa of Calcutta, Joanna de Ângelis, Mohandas K. Gandhi, André Luiz, Francis of Assisi, Mary (mother of Jesus), and Divaldo P. Franco. The social representation of perfection was simplified and expressed in the sentence: the hard and long way human being follow when leaving his inferiority condition to reach perfection through knowledge (obtained from labor, study, self-knowledge), getting rid of selfishness and expressing love, as demonstrated and experienced by Jesus. We also concluded that these memories are mainly organized into two complementary value patterns in Spiritism: 1) knowledge, intelligence, rationality, study, literature and 2) Love, experience, faith, labor, example. They comprise two basic conditions to reach that perfection. The first pattern is mainly personalized in Allan Kardecs image, and the second in Jesus. According to this view, we can ascertain that Spiritism operates in the faithfulls mind, a synthesis between both patterns, being Chico Xavier its personification and thus regarded as the ideal type of spiritist

Esta dissertação apresenta um estudo de memória social, envolvendo o espaço e construção da identidade de grupo do Instituto de Informática da Universidade Federal do Rio Grande do Sul (INF/UFRGS). O recorte temporal é o período de 1989 a 1992, data de criação do INF/UFRGS e de sua transferência do Campus Centro para o Campus do Vale, respectivamente. O objetivo é compreender como docentes e servidores técnico-administrativos do INF/UFRGS reconstroem o processo de mudança do Campus Centro para o Campus do Vale no período de 1989 a 1992. Os marcos teóricos são estruturados com os seguintes autores: Maurice Halbwachs, Aleida Assmann; Michael Pollak; Stuart Hall,Martin Heidegger e Milton Santos. A metodologia apoia-se em entrevistas temáticas, semiestruturadas, e categorização dos resultados enfocando as relações entre memória, espaço e identidade. Como resultado, a investigação constatou que os entrevistados reconstruíram por meio de suas narrativas o processo de mudança e de construção da identidade de grupo. A pesquisa gerou duas produções técnicas: um informativo com registro de fotos e textos colhidos da pesquisa e um material didático com informações teóricas compiladas durante a pesquisa sobre a história do computador e da informática. / This dissertation presents a study of social memory, space and identity of the Information Technology Institute of the Federal University of Rio Grande do Sul (INF/UFRGS). The time cut is the period from 1989 to 1992. This period corresponds to creation of the INF/UFRGS and its transfer from Campus Center to Campus do Vale. The objective is to understand how teachers and administrative staff of INF/UFRGS recreate the process of moving from Campus Centro to Campus do Vale, from 1989 to 1991. The theoretical frameworks are structured with the following authors: Maurice Halbwachs, Aleida Assmann; Michael Pollak; Stuart Hall, Martin Heidegger and Milton Santos. Our methodology is based on thematic, semistructured interviews, and categorization of results focusing on the relationship between space and identity. Our research pointed out that the interviewees rebuilt through their narratives the process of change and group identity formation. The research generated two technical productions: an informative with record of photos and texts taken from the research and a didactic material with theoretical information compiled during the research on computer history and Informatics.

This dissertation explores how people maintain, change, make, and remake their relations with certain places in a long process of displacement. Based on the life experiences of the reservoir relocatees who live in or pass through Xingang, the major pier of Xinfengjiang Reservoir in south China, it offers a historical and ethnographic description of how the displaced people make place in Xingang, which has been closely linked to the ever-changing politics of water in recent decades: from dam construction to water transportation, to eco-tourism, and to water supply schemes. This dissertation suggests that questions on memory and movement are central in understanding place-making in Xingang. By portraying the various strategies the reservoir relocatees play with memory and movement, in their effort to make place under constraints and exclusions in a continuous process of displacement, I argue that by keeping distance of both the past (submerged memory) and fixed relations (fluid community), they gain flexibility and power to respond to the ever-changing state ideology. In addition, this dissertation examines how social relations and identities at various intersecting levels are influenced by displacement with a particular angle of the mobility of people under the reality of rural-urban division in post-reform China, and calls for a new direction in Chinese studies to focus on the places in between: those that are not urban nor rural, but awkwardly both.

Thesis advisor: Pheme Perkins / Scholarship concerning the sayings attributed to Jesus has often been driven by the goals of historical Jesus studies, so that approaches to the sayings tradition have largely focused on determining the probaility of those sayings’ having originated with Jesus himself, and sorting the tradition into its presumed more and less genuine parts. This focus has been based in part on an understanding of human memory as capable of conveying accurate kernels of the actual past—here, genuine sayings of Jesus—alongside and within accreted tradition. Social memory theory, which originated in the social sciences but has been applied to Jesus scholarship over the last several decades, controverts this understanding of memory, arguing rather that memory is a dynamic social process, which continually interprets the perceived past through the socially-engaged frameworks of the present, and therefore cannot be separated into accurate and inaccurate parts. This correction to previous thinking about memory demands a corresponding correction to previous approaches to the Jesus and sayings tradition. The present dissertation proposes a variant-conscious approach—a label adopted and adapted from a parallel approach developed within New Testament text criticism—to the sayings tradition as a means of answering this demand and taking into account social memory theory’s claims concerning the entanglement of the past and present in the social construction of the tradition. Its aim is to attend to the sayings tradition and the variants within it each as distinct pieces of evidence for the diverse ways in which Jesus and his sayings were being remembered across Christian communities of the first three centuries CE. Two case studies (Chapters 2 and 3) apply this approach to two clusters of variants of sayings attributed to Jesus, an “Explaining the Parable(s)” cluster and an “Ask, Seek, and/or Knock” cluster. These studies find that the variations between the variants reflect each one’s origins as a product of social memory, connected at once to its past received tradition and to its own author’s present and socially-informed thinking about, for example, esoteric and exoteric knowledge, community identity, or the ongoing means of authority and revelation. A third case study (Chapter 4) turns its attention onto one sayings tradition text, the Apocryphon of James, in order to observe how its author, who could now be described as participating in the process of social memory, understood and described his own engagement with the processes of memory as a means of authorizing his contribution to the sayings tradition. Together these case studies demonstrate how a variant-conscious approach brings the insights of social memory theory to bear on the sayings tradition in a way that highlights the diversity and even competition within Christianity, as that diversity is given voice through the various memories of the voice of Jesus, which cannot be reduced to a singular vox Jesu. / Thesis (PhD) — Boston College, 2019. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Le statu-quo de la mémoire nationale à Taiwan : les dynamiques antagonistes de mise en récits de l’expérience autoritaireresume :Cette thèse a comme origine l’apparente contradiction des politiques de la mémoire dédiées au régime de parti unique mis en place par le Parti nationaliste chinois (KMT) en 1945. Colonie japonaise depuis 1895, Taiwan passe alors sous le contrôle de la République de Chine au lendemain de la Seconde guerre mondiale. L’île sert de refuge aux nationalistes chinois en 1949, lorsqu’est actée la victoire des troupes maoïstes suite à la reprise de la guerre civile chinoise après 1945. En exil, le KMT, refusant de reconnaître sa défaite, gouverne Taiwan à travers un régime pensé pour représenter symboliquement toute la Chine. Les politiques identitaires et mémorielles d’alors valorisent uniquement les expériences historiques d’une communauté minoritaire au sein de la population taiwanaise, celle des insulaires venus de Chine à Taiwan avec le KMT entre 1945 et 1950. Cette fiction politique prend fin avec la démocratisation. Débutant en 1987, celle-ci voit l’affirmation d’un nouveau paradigme identitaire articulé autour des spécificités de Taiwan et son multiculturalisme, la Chine n’étant plus le référent central. Les victimes de la répression policière de l’ère autoritaire sont peu à peu reconnues. S’il perd rapidement sa prééminence, l’ancien récit officiel ne disparaît pas pour autant, une fraction de la population insulaire continuant de se reconnaître en une partie des représentations qui y sont inscrites. De même, le KMT, qui reste un des acteurs dominants la scène politique taiwanaise après la démocratisation, se refuse à tout véritable retour critique sur sa propre histoire pour éviter de mettre en danger sa propre légitimité. Plutôt que marquer une rupture nette avec l’ère autoritaire, les politiques de la mémoire post-1987 aboutissent à l’institutionnalisation de dispositifs reconnaissant les victimes de la dictature et d’autres à la gloire des anciens dirigeants, que ce soit Chiang Kai-shek ou son fils Chiang Ching-kuo. En adoptant une démarche relevant de la sociologie de la mémoire, notre recherche a pour but d’analyser les dynamiques soutenant la mise en place de nouveaux récits publics sur la période autoritaire après la démocratisation. L’objet de notre travail est d’expliquer les principales luttes mémorielles actuelles engageant la place qu’occuperait dans l’histoire taiwanaise le régime autoritaire du KMT, ce tout en interrogeant la notion de mémoire nationale. / The key focus of this thesis is the exploration of the contradictory nature of the politics of memory dedicated to the Party-State system implemented by the Chinese Nationalist party (KMT) in 1945.In the aftermath of World War II, Taiwan – a Japanese colony since 1895 – sees its sovereignty transferred to the Republic of China.The country becomes the home to Chinese nationalist refugees and the last stronghold of the Kuomintang (KMT), after the party’s defeat against the communist forces during the Chinese civil war of 1949. Refusing to recognize its demise, the KMT rules Taiwan through a regime conceived to, symbolically, represent China in its entirety. During this period, the politics of memory and identity take into account the experiences of a minority within the Taiwanese community only – those of the Chinese population that came to Taiwan with the KMT between 1945 and 1950. This ends with the democratization of Taiwan in 1987. From this point onwards, China is no longer the central point of reference; a new identity paradigm arises, articulated around the specificities of Taiwan, and its multiculturalism.While the old official discourse quickly loses its prominence in modern day Taiwan, it doesn’t disappear completely, with a portion of the population still identifying itself with the old KMT narrative. Likewise, the KMT remains one of the key players on the Taiwanese political scene; the party never took an overly critical stance on its own history as it undermines its own legitimacy. Instead of breaking from the authoritarian era, the post 1987 politics of memories result in the contradicting recognition of both the victims of the dictatorship and the glory of the oldr ulers, Chiang Kai-shek and his son ChiangChing-kuo. Through following a sociology of memory approach, this research aims at analysing the dynamics behind the development of the new post-democratisation public narratives. This study investigates the current opposing takes on national memory, looking at the place the KMT’s authoritarian regime occupies in the Taiwanese history, while also redefining the concept of national memory.

In 2019, protests rippled across six continents affecting democracies and autocracies alike with such fervor that journalists repeatedly declared it the year of the street protest. Despite globalization and mobile technologies, contentious politics largely continue to take shape through the performances, narratives, and materialities of the street. That is, contentious politics take on particular place characteristics and thus must be studied in diverse places. This dissertation examines the contentious politics of Germany, a western democracy with a convoluted political history and memory culture. With its cautionary tale of the Nazi movement turned regime, Germany provides an especially valuable context within which to study social memory’s relationship with contentious politics. Based on ten months of fieldwork in Dresden, Berlin, and Munich, this dissertation demonstrates how contentious political actors engage in memory politics and perform, narrate, and employ the materialities of place to (re)mediate multiscalar memories. Inspired by Charles Tilly’s repertoires of contention, the stock of performances and tactics available to contentious political actors, the dissertation examines the role of place memories in present-day contentious politics through corporeal, spatial, and representational repertoires. Corporeal repertoires refer to repeat performances in which meaning making is achieved through the protesting body. As captivating as its visuality may be, it is often the protesting body’s aurality that first signals its presence to passersby. Music, from spontaneous to studio creations, are core to protest soundscapes and the efforts of contentious political actors to reconstruct place. Illustrated through original and appropriated songs, protesting bodies can wield music’s tripartite of meaning making—musical composition, lyrical content, and performance context—to build solidarity, recall a social memory, move bodies to desired political actions, or reimagine geographies. Spatial repertoires shift from the protesting body’s corporeality to its meaning making through mobility in urban space. Protesting bodies, as remembering bodies, occupy or weave together memory places to create new spatial narratives and in turn to (re)construct urban memoryscapes. As placelings, protesters mediate the connections between memory and place and engage in memory work for themselves, for the cities they envision, and/or for a larger imagined community. As exemplified through a historical spatial analysis of Munich digitally mapping 170 years of protest actions (1848–2019), certain places within a given locality become centers of contentious political action because of the deep histories they signify. Shifting from the visible protester to the concealed street artist, representational repertoires refer to meaning making through visual media intimately engaged with the materiality of place. Street art sometimes interacts with institutional memory sites (memory site interactant), but more often floats freely in the larger urban memoryscape thereby transforming liminal spaces into memory places (floating mnemonic actant). Already acknowledged for its placemaking capacity, street art’s mnemonic capacity to push, pull, and play with place memories is demonstrated through various examples commemorating anniversaries, drawing historical analogies, time-shifting historical figures, returning to “better” times, and crafting nascent memories. Evidenced by these chapters, German contentious politics, whether working for a cause or for a political identity, are steeped in social memories and rooted in the meaning making of place. Understood within the wider context of the present democratic crisis, I argue that social memory has become unmoored from the historical past and increasingly mythic in character, especially on the right. Just as democracy suffers from post-truthism and tribalism, so too does social memory. In fact, the memory problem may very well be exacerbating the democratic one. The presence of this problem in Germany, a nation so praised for its memory culture and handling of its dark past, casts great doubt on what constitutes a healthy memory culture. To restore the health of liberal democracies, societies must revisit their relationship to the past. / Media & Communication