Conclusion
Anna Thiemann in Rewriting the American Soul, 2017
Similar to Kass et al., the authors in my study focus on contemporary and future developments in memory and trauma research and favor critical self-scrutiny and historical awareness over a false sense of innocence and blissful oblivion. At the same time, their literary texts tend to be much more open and creative in exploring the broader historical and political contexts and multifaceted implications of these developments. In contrast to Beyond Therapy, the novels I have analyzed do not pretend to make a universal argument about trauma, memory, and human happiness. Set in a particular cultural context, they discuss specific national and collective memory politics and the scientific theories and technologies that define the accessibility and moral function of traumatic memories. The texts in my study expose the ahistorical and apolitical dimensions of the current trauma paradigm and its epistemological and ethical implications for contemporary readings and representations of September 11, 2001. Dismissing the neurocognitive notion that trauma constitutes a disruptive and unspeakable accident, they turn to the psychoanalytic paradigm instead, which rejects uncomplicated forgetting and insists on the integration of trauma into individual and collective histories.
Governing one's self
Christopher Ziguras in Self-Care, 2004
Foucault's observations are more useful when seen in the context of broad processes of detraditionalization, in which modernization dissolves traditional ways of life, overlaying them with behaviours shaped by expert systems. Traditional self-care practices are deeply integrated into local cultures, forming part of a community's collective memory. These traditional self-care practices come to be undermined by modern practices whose genesis is very different. The regimes that Foucault is interested in are technologized in the sense that they involve the application of an organized body of knowledge to specific tasks. Because of the universalizing aspirations of modern expert systems and their more organized and calculating institutional transmission, modern self-care techniques override the localism of face-to-face forms. Simultaneously, more and more spheres of life are addressed by expert systems that produce technologies for reconfiguring these behaviours. We can say, then, that disciplinary power represents the rise to prominence of a more abstract level of social integration, which overlays but does not replace the face-to-face level of integration.
The Moment of Death: Is Hospice Making a Difference?
Inge B. Corless, Zelda Foster in The Hospice Heritage: Celebrating Our Future, 2020
We can only speculate about the factors that have contributed to the near-eclipse of the deathbed scene and last moment within a movement that has done so much to bring the dying person and the community together again. Other cultural traditions-even many languages and dialects-have been lost to social and technological change in recent generations. Major events, artistic creations, dominating personalities, and social movements that once were thought to be common intellectual property seem to have slipped from collective memory. Instructors at all educational levels labor to help their students make connections because so little knowledge of the past has crossed from one generation to the next. Perhaps, then, all that made the last moment of life appear to be such a spiritual crucible has simply dropped from view-leaving in its place only the cinematic death scene as a plot device.
Tumbling Into Queer Utopias and Vortexes: Experiences of LGBTQ Social Media Users on Tumblr
Published in Journal of Homosexuality, 2019
Andre Cavalcante
Finally, the queer cultural archipelagos that surface on social media serve as easily accessible repositories for collective memory. Queer people have historically lacked those “institutions for common memory and generational transmission around which straight culture is built” (Warner, 1999, p. 51). In filling this void, social media provide space for memory making, for archiving non-normative sexual knowledge and history. For example, Selvick (2014) found that the Tumblr page “Fuck Yeah Androgyny,” a space for those who do not fit into the male/female binary, actively constructs a much-needed historic archive of androgynous imagery. The archive is significant for the ways it instantiates androgyny in the historical record and communicates its ontological legitimacy to queer youth. But what makes pages such as “Fuck Yeah Androgyny” flourish on Tumblr in particular? In other words, why has Tumblr become a dominant cultural archipelago for queer youth?
The Cultural Functions and Social Potential of Queer Monuments: A Preliminary Inventory and Analysis
Published in Journal of Homosexuality, 2018
Joseph Orangias, Jeannie Simms, Sloane French
The public monument is traditionally defined as a human creation erected for the specific purpose of keeping people, deeds, or events (or a combination thereof) alive in the minds of future generations (Riegl, 1982). According to historian Pierre Nora’s influential theory lieux de mémoire, or sites of memory, public monuments may also be understood as permanent, famous heritage sites located within stable, physical contexts that function as signifiers and sources of collective memory. The majority of public monuments hold a static cultural meaning, which Nora has argued centralizes collective memory, undermines the complexities of history, and shortchanges their potential to shift surrounding environments (Nora, 1989). However, whereas in the past public monuments often cemented the power, privileges, and discourses of dominant groups, public monuments today increasingly challenge, interrupt, disrupt, or reform such heritage regimes by honoring minority groups (Dunn, 2016; Jordanova, 2000). As historians such as Iain Robertson have recently outlined, these novel public monuments and their material presence are powerful tools for minority communities, histories, peoples, and places, which were forgotten or—sometimes even worse—remembered in negative and oppressive ways (Robertson, 2016).
Twelve tips for implementing a community of practice for faculty development
Published in Medical Teacher, 2020
Marco Antonio de Carvalho-Filho, René A. Tio, Yvonne Steinert
The practice domain is crucial to the development and functioning of a CoP (Probst and Borzillo 2008). Collaborating on a solution to a specific problem is fundamental to connecting the members. For example, members gather to solve problems, applying and co-constructing new knowledge, which, in turn, is transformed into solutions that can be stored and revisited in the future, as a collective memory. This process is intrinsically rewarding since it generates a feeling of competence and mutual understanding. The lack of a “problem to solve” can hinder motivation and possibly demobilize the group.
Related Knowledge Centers
- Collective Consciousness
- Collective Unconscious
- Meme
- Psychology
- False Memory
- Retrieval-Induced Forgetting
- Cultural Memory
- Lieu De Mémoire
- National Memory
- Selective Omission