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-based account of the politics of memory, highlighting memory contestation, popular memory and the instrumentalisation of the past. The descaralisation of traditions refers to Foucault's ‘archaeological’ stance and to Hobsbawm’s Invention of Tradition (Hobsbawm and Ranger 1983). Crucially for my discussion, a fourth factor in the popularisation of social memory studies is the link between memory and nationalism. According to Anderson (1991) the transformation of temporality and the rise of interest in the past made it possible to think the nation. National identities are

in Co-memory and melancholia
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greater the possibility for positive change in the social, economic and political realms. This book is in particular concerned with the effect of the unconscious in the prolongation of violent political conflict. While other writers on political violence in Northern Ireland admit their work is hampered by an abundance of ‘military rhetoric’, the problem of obtaining ‘reliable evidence’, and the reality

in Socio-ideological fantasy and the Northern Ireland conflict
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morality and government. Reduced to puppets of the French, subsequent emperors lost any remaining credibility. In time, the scholar-intellectuals once deemed worthy of the highest respect became as outdated as the court they served, to be replaced by a younger generation with a new-fangled education and no socially entrenched right to be heard. Nonetheless, they raided the past for the symbolic right to influence Vietnam’s future

in Soldered states
Juvenile actors and humanitarian sentiment in the 1940s

outset conceived in terms of their conventional aesthetic appeal (quantifiable cuteness) as much as their international diversity and specificity. The Boy with Green Hair According to Brian Neve (writing in 1992), Boy ‘is a strange mixture of aesthetic experiment, social protest and studio sentiment’. 65 The film’s protagonist, Peter, whose parents have died in the Blitz and

in Global humanitarianism and media culture
The Marshall Plan films about Greece

to Jennings’s being caught in the maelstrom of the geopolitical forces of the time: ‘International politics had contributed to Byron’s accidental death while in Greece and so it was for Jennings … as in his other films, through cultural and social references and its implicit political commentary, The Good Life would have provided both witting and unwitting testimony to a greater international story

in Global humanitarianism and media culture
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elements of historical fact and legendary elaboration to create an overriding bond and commitment for the community’. He also highlighted the importance of myths in creating ‘ethnic boundaries’ to delimit a sense of belonging and otherness. Alan Nothnagle (1993, 93) adds that myths are important for passing on social and cultural norms, as well as simplifying complex events into an easily understood, explanatory narrative. Above

in Soldered states
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doubt on the naturalness of the official order in which the Palestinians are presented as a mosaic of insular minorities. The aim of this chapter is to deconstruct this order and unveil the role that state power has played, through deliberate planning and direct action, in engineering a social order where ‘ethnic’ categories have been presented as the central or the only form of identification for Palestinians. This constructed order is premised on two representations of the Palestinians: as non-Jews and as a collection of minorities. This balkanized group structure

in Thorough surveillance
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soldiers and war dead. To some extent, these emerging alternatives are shaped by transnational tourism, international diplomacy (Kennedy & Williams 2001 ), cosmopolitan capital and the technological and social effects of globalisation (Sklair 2006 , 22). Museum exhibits are thus one example of how socialist realism, together with related understandings of science and art as serving country and communism, compete with so

in Soldered states
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Telling autoethnographic stories

4 The fall of Haifa: telling autoethnographic stories I am as much constituted by those I grieve for as by those whose deaths I disavow, whose nameless, faceless deaths form the melancholic background for my social world. (Judith Butler 2004: 46) May 2008 Since Mother died visiting Haifa has been a strange experience. Haifa never really felt like home yet as I grow older, and due to my research into Nakba co-memoration, visits are becoming more emotionally charged, as I mourn my disappearing birthplace. On our way back from the Association of the Internally

in Co-memory and melancholia
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under Nazi rule, Länder education ministries approved appropriate texts from the 1870s onwards, although there was not always a specific history text available (Kennedy 2006 , 148). In some cases, particularly Prussia, history books explicitly condemned socialist principles, but this was to change during the Weimar republic, when they began to discuss Marx and the genesis of the social democratic – but not

in Soldered states