This article is an attempt to develop a comprehensive framework to examine memory from a sociological perspective with a particular emphasis on the impersonal, conventional, collective, and normative aspects of the process of remembering. After discussing the social context of remembering as well as various traditions andrules of remembrance, the article examines the process ofmnemonic socialization. It then moves on to identify variousmnemonic communities(the family, the workplace, the ethnic group, the nation) as well as various social sites of memory(documents, stories, photograph albums, archaeological ruins, the calendar). Following a discussion of the way in which holidays allow mnemonic synchronization,the article ends by examining the politics of remembrance as manifested in various mnemonic battlesover the social legacy of the past.
Interest in the Masada story greatly increased both in and outside Israel following extensive archaeological excavations at the site between 1963 and 1965. What began as an archaeological project rapidly transformed into an extraordinary memory-making exercise involving volunteers from all over the world and watched closely by the Israeli public. Ben-Yehuda estimated in 1996 that the project cost the equivalent of US$2 million.[29] It was spearheaded by Yigael Yadin, an Israeli archaeologist and former Israel Defense Forces (IDF) chief of staff who evidently had no qualms about prioritizing national memory over science and history:
Recovered Roots Collective Memory and the Making of Israeli National Tradition PDF.pdf
THIS ARTICLE AIMS AT CONFRONTING THE ISRAELI AND PALESTINIAN constitutive clash of national historical narratives and their significance in shaping identities of "self" and "other" in the conflict and in constructing obstacles to conflict resolution. It looks into the historic junctions of decision making and appraises processes that left their imprint on collective memory and perceptions. Some of the major themes and histories are analyzed and explained within their own historical context in order to deconstruct demonized images. It addresses the questions: What is 'narrative'? Why does the Palestinian narrative conflict and contrast sharply with the Israeli narrative? Why do Israelis and Palestinians object to the national interpretation of the other? Is there a solution to their conflicting claims and is this solution attainable peacefully, and without force and violence? How can we overcome the narrative barrier to conflict resolution and move from a past and present conflictual relationship to a future cooperative relationship? 2ff7e9595c
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