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Karagöz’s cultural and linguistic migration
Annedith Schneider

perpetrators in accounts of injustice, but injustice is not limited to contexts of immigration. Calls for justice depend in part on remembering and testifying to past experiences of injustice. In this regard, the work of Diana Taylor in The Archive and the Repertoire (2003) is helpful, as she examines the way cultural memory comes to be embodied on the stage. She makes a useful distinction between the archive, described as the fixed, distant and material elements of culture, and the repertoire, the ephemeral, embodied performance that works to transmit cultural knowledge

in Turkish immigration, art and narratives of home in France
Open Access (free)
Ontologies of connection, reconstruction of memory
Jeremy C.A. Smith

Pacific. The Pacific’s absence from contemporary civilisational analysis continues in a scenario in which critical scholarship on the Pacific has grown.Through exchanges between historians, artists, novelists, sociologists, activists and archaeologists from the region and counterparts from elsewhere (known as ‘outlanders’), debates about post-​colonial conditions have produced new insights, helped to foster cultural memory and islander identities and languages, generated different methods and shaped new practices (Borofsky, 2000). Furthermore, the expansion of knowledge

in Debating civilisations
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‘Of magic look and meaning’: themes concerning the cultural chess-player
John Sharples

have not adapted as quickly and are nothing like as monolithic or stable in any era. Regardless, to talk of a singular cultural ‘image’ is distorting and restrictive, particularly concerning a figure based partly within the imagined 8 A cultural history of chess-players and fictive realm. What the chess-player connotes depends not on its ‘relation to the real but to other signifiers’, on its relation to the individual but ‘also from [its] multiple references to a wider culture’.37 The stickiness of popular cultural memory carries the accumulated burden of the

in A cultural history of chess-players
Michael O’Sullivan

search for a critical vocabulary that can describe the cultural memory loss or malaise afflicting a people struggling to come to terms with cultural cues that ask them to embrace a dramatic discursive shift from ‘Celtic Twilight to Celtic Tiger’ and, in turn, from a Tiger economy to a Troika economy. Gibbons reminds us that ‘cultural memory is part of a society’s continuing dialogue with itself’. However, Ireland’s dialogue with itself over the last two decades has struggled to reconcile the multiple accounts of Irishness being disseminated at this time of cultural and

in The humanities and the Irish university
Screen and digital labour as resistance
Photini Vrikki, Sarita Malik, and Aditi Jaganathan

practice. And when you think of the idea that the power of cinema especially around African filmmakers and African history, … and African independence, the move to independence from the colonial experience, the whole idea that people should be African on the African continent and also here in the UK, that Black people should be defining their own history, their own cultural memory and that they should know themselves, brings us right back to a Fanonian idea about self-consciousness, about consciousness, and how you need that, you need to know yourself, you need to know

in Creativity and resistance in a hostile world
Open Access (free)
Jeremy C.A. Smith

societies. There is an outstanding example of inter-​cultural and intra-​civilisational engagement in Oceanian civilisation. Europe’s visions and institutional logics of power did much to disorder the Pacific’s cultural worlds, as did later Cold War rivalries. Yet, engagement and connectedness are still celebrated in cultural memory and reaffirmed in the social, cultural and economic practices of islanders. Their resilience and the vitality of traditions is reminiscent of the Amerindian ontologies renewed in indigenous communities and movements of the Americas, as I

in Debating civilisations
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The bookcase at the end of the road
Jonathan Purkis

, a part of history which she could see herself as belonging to. It was the same kind of wisdom which Julian Brotherton had shown ( Chapter 11 ), carefully detailing his perceptions about the role of cultural memory, in the knowledge that there are projects that need to be seen through, tales that are easily lost which reveal far greater things about societies and cultures than many official histories do. So, here it is, nearly finished, a contribution to that bookcase: a commentary on a hidden history and a sociological observation about our own potential, as

in Driving with strangers
Open Access (free)
A reminder from the present
Pete Shirlow

political belonging which are supposed to be moderated by globalisation, social mobility and wider patterns of Europeanisation17 continue to prove remarkably resilient in the context of the six counties. The realities of power sharing in Northern Ireland clearly indicate how the politics of modification and consensus building can run up against the bulwark and eih ch-11.P65 199 26/3/03, 15:19 200 Shirlow intricacies of ethnic belonging. Evidently, the power of cultural memory, perceptions of victimhood and notions of cultural dissipation still influence the politics

in The end of Irish history?
Travel and talk in the age of pandemics and extinction
Jonathan Purkis

empathy had altered in the slightest. In his sweep of hitchhiking across six decades, mutual aid was a constant; what he was concerned about was that the cultural memory of forms of cooperation might be lost. Hitchhiking might come and go, he thought, but there needed to be a constant reminder that people's ability to share and self-organise was central to lived experience, not some quirky life choice. Re-energised, I set off walking back to the campsite at Stoke Gabriel, but found my thoughts slipping from the obvious progressive transport

in Driving with strangers
Otherness, belonging and the processes of migrant memory
Barry Hazley

’, potentially harbouring terrorists. 20 In effect, while the rhetoric of ‘terrorism’ was intended to isolate bombers as unrepresentative fanatics, ‘Irishness’ and ‘terrorism’ simply became synonymous within post-attack reactions, the elision pre-structured by the established equation of Irishness with violence and treachery within English cultural memory. 21 4 Les Gibbard, ‘When Irish eyes are smiling’, Guardian , 9 March 1973, BCA/03673. The cartoon refers to the PIRA car bomb in Whitehall, London, on 8 March 1973, killing one and injuring 238 others. Popular

in Life history and the Irish migrant experience in post-war England