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Testimony, memoir and the work of reconciliation
Gillian Whitlock

resource in the construction of indigenous cultural memory. It is apparent also, however, that these testimonies impact on non-indigenous cultural and individual memory in ways that are deeply troubling, producing ‘glimpses of a past that no longer seems to be ours’. 2 Reconciliation places emphasis on individual experiences and expressions of apology and responsibility for the past, and it includes symbolic gestures such as memorials and walks, extending to broader social and community processes that pursue reparation and

in Rethinking settler colonialism
The ‘rude awakenings’ of the Windrush era
Stuart Ward

Present (Manchester: Manchester University Press, 2012), Ch. 7. 4 M. Mead, ‘ Empire Windrush : The Cultural Memory of an Imaginary Arrival’, Journal of Postcolonial Writing , 45:2 (2009), pp. 137–149, at pp. 137

in The break-up of Greater Britain
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Lindsay J. Proudfoot and Dianne P. Hall

ambiguity of these ethnic imprints and the sometimes muted expressions of cultural memory associated with them have constituted a recurrent theme throughout this book. On the ships that carried the Scots, Irish and others from their known past to their imagined future, the cramped social terrain reified boundaries of all kinds, but for cabin passengers a least, rarely in an explicitly ethnicised way. Only

in Imperial spaces
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Lindsay J. Proudfoot and Dianne P. Hall

insufficient to overcome the atavistic cultural certainties imported into Australia by some Irish immigrants. Similar cultural memories found physical inscription in the urban spaces of Victoria in more quotidian ways as well. The desire for the comfort of the known and familiar was common to immigrants of all nationalities. For example, in September 1863, The Ararat and Pleasant Creek Advertiser invoked

in Imperial spaces
Lindsay J. Proudfoot and Dianne P. Hall

workings of these various processes and influences as they contrived to form diverse religious narratives of place in and around our sample towns, Kiama, Kilmore, Stawell and Belfast (Port Fairy). We explore various ways in which notions of religious self and other were constructed and represented as part of these narratives, and pay particular attention to the local emplacement of cultural memories

in Imperial spaces
Nora’s Lieux de Mémoire across an imperial world
Dominik Geppert and Frank Lorenz Müller

only haunt individuals but also collectives pointed to the importance of trauma. 31 Aby Warburg’s emphasis on visuality stimulated research in the iconographic dimension of memory 32 , while Jan Assmann’s distinction between ‘communicative’ and ‘cultural memory’ helped to distinguish the ways in which images of the past are handed down over limited periods of time in smaller groups like families

in Sites of imperial memory
Judith A. Bennett

Confidential sources; Michener, The World , pp. 38–42; Janette Marie Mageo, ‘The third meaning in cultural memory: History, identity, and spirit possession in Samoa’, in Janette Marie Mageo (ed.), Cultural Memory: Reconfiguring History and Identity in the Postcolonial Pacific (Honolulu: University of Hawai‘i Press, 2001), p. 67; Featu’i Ben Liuaana

in New Zealand’s empire
Re-enacting Angkorian grandeur in postcolonial Cambodia (1953–70)
Michael Falser

kinaesthetic imagination and the affirmation of cultural memory’. 14 When performances take the form of historical re-enactments, they often use the latest multimedia instruments to compress space and time, restore ancient history or ‘socially relevant events’ and make living history directly palpable. 15 As will become evident in our case of Angkor, ‘historical

in Cultures of decolonisation
A monumental Hungarian history
James Koranyi

‘strikingly ethnicised’ in Hungary, Romania and Slovakia. 6 Arad is a town which synthesises Hungarian, Romanian and indeed Austrian, German and Serbian narratives and symbols. Furthermore, borrowing from Jan Assmann’s model of memory, we can see a shift from a communicative culture of mourning and remembrance to a (contested) cultural memory of imperial–nationalist legitimation

in Sites of imperial memory
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Brian Stoddart

keep interest in cricket there alive, but it remained a niche sport. Later twentieth-century demonstrations of the one-day game in places like the Toronto Skydome saw a persistence of interest, but cricket now stands more as a testament to the power of cultural memory than it does as a sport of significance. In Malaysia (as it is now known), cricket came in with the British administrators, traders and

in The imperial game