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Architecture, memes and minds
Author: Chris Abel

While there is widespread agreement across disciplines that the identities of individuals, groups and places are significantly interrelated, there are equally divergent views as to the nature and origins of those relationships. The first part of the book highlights that the prime importance of the human body in spatial cognition and human perception generally. In stressing the fundamental role of the body as the medium of all personal experience, the concept of the self that emerges thus far retains a strong unitary core. An alternative theory of extended minds which retains the integrity of individual human agents while embracing the extension of personal powers by external devices is also discussed. The second part looks at the scope of inquiry to take in the wider impact of technology on human evolution and the extended self. Selected writings from some of Stiegler's prominent followers and critics were also examined for what they contribute to our understanding of Stiegler's ideas and their possible further applications. He and his followers continue to fall back upon neo-Darwinian concepts and terminologies in elaborating their ideas. Theories of emergence and self-production, or autopoiesis, are investigated as promising alternatives to orthodox evolutionary theory. The subject of design, function of memes, impacts of the coevolution of humankind and technology on the human mind and the self are some other concepts discussed. The third part of the book focuses talk about cognitive roots of classification and combinativity, the relations between form and content, and vernacular architecture.

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Stephen Emerson and Hussein Solomon

against outside threats. It can also, however, create the basis for an “us” against “them” type of mentality whereby anything emanating from outside the group’s shared identity is automatically viewed with suspicion or seen as a potential threat. Probably nowhere else in the world is group identity—be it ethnic, racial, religious, sectarian, or communal—so closely associated with persistent, and even genocidal, violence than in Africa. “Over half of the top twenty countries in the world where people are most under threat of genocide or mass killing are in Africa,” noted

in African security in the twenty-first century
Scott Soo

skills useful for life after internment in France.77 Furthermore, these events gave internees a sense of purpose by breaking the monotony of imprisonment. In the words of Miguel Alama, ‘knowledge helped us to live’.78 The scale of publishing activity from within and beyond the camps reflects the Spanish republicans’ hardy dynamism and their high level of politicisation. It is equally suggestive of the refugees’ awareness of the role of the press in forging group identities. There are parallels with Anderson’s ‘imagined communities’, indicating that the processes for

in The routes to exile
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Alison Truelove

bureaucracy, as well as in commercial activities, increased. There also seems to have been an increasingly strong desire to establish a group identity through ‘literary’ cultural pursuits, such as recreational reading and writing, sometimes in an attempt to emulate the activities of the nobility. In addition, the ability to write allowed individuals to engage more freely in private correspondence, reducing

in Gentry culture in late-medieval England
Raquel Sánchez

roles were performed by the same person. Thus, the development of the role of the literary figure took shape around a variety of practices and complex activities. Furthermore, the reign of Isabel II (1834–68) saw the reinforcement of group identity among literary figures at the same time as tensions among the men of letters grew, because the latter were immersed in a highly competitive context in which important extra-literary elements also played their part. The development of 216 How to be a man of letters such a group identity consolidated a repertoire of

in Spain in the nineteenth century
Peter J. Verovšek

socially mediated and relate to group identity, but in contrast to cultural memory, communicative remembrance has a limited temporal horizon. It depends on oral retelling, which is sporadic and difficult to maintain, especially when the memories conveyed run counter to the dominant social frameworks of collective remembrance. At the phenomenological level of social experience, institutions work in concert with social norms and traditions to give collective memories greater permanence. Both of these mechanisms legitimise community by linking political authority to the

in Memory and the future of Europe
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Folklore, memory, and the volunteers of 1926
Rachelle Hope Saltzman

, structure, individual creativity, performance and their power to formulate, preserve, and transmit group identity. Of particular use to this analysis have been folklorists’ insights about history making, especially those of Roger deV. Renwick and Amy Shuman, whose works pick up where Halbwachs’s leaves off; this is a subtle, but critical, point. Renwick’s analysis of traditional ballads as well as individually authored folk songs and poetry about local events demonstrated the meaningful symbolic and generative role of commonplaces24 in particular historical contexts and

in A lark for the sake of their country
Tom Gallagher

transcending ethnic and religious cleavages. The political system of the EU will be truly fortunate if it is able to devise institutions which possess a fraction of the legitimacy enjoyed by the various pillars of Swiss group identity. It was during the third decade of its existence that the EU decided to throw its energy behind promoting a European consciousness. In 1984 the European Council set up a ‘Committee for a People’s Europe’ whose task was to promote a collective identity which would support the deepening of European integration. From the outset, it was decided

in Europe’s path to crisis
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Traumatic events and international horror cinema
Linnie Blake

genre 2 The wounds of nations here shown to undertake precisely the kind of cultural work that Trauma Studies takes as its subject. Profoundly concerned with the socio-cultural and psychological ramifications of trauma, both Trauma Studies and the trauma-raddled and wound-obsessed genre that is horror cinema can be seen to address themselves to ‘the psychic and social sites where individual and group identities are constituted, destroyed and reconstructed’;3 both by the wounds inflicted by trauma and by those psychological, social and cultural attempts to bind

in The wounds of nations
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Sara Upstone

-opted into less ethical schemes with a group mentality that strips them of their individual subjectivity, whether such groups are imaginary (in the case of Transmission) or real (as in My Revolutions). Group identity supersedes the complexity of individual selfhood. Moreover, if revolutionaries may dehumanise themselves and others, this is only in reaction to a system which has already dehumanised them. This, of course, has important parallels to the events of 9/11, even though both novels are set before 2001. Media discourse surrounding the attacks on the World Trade

in British Asian fiction