By Jan Assmann
Now to be had to an English-speaking viewers, this e-book provides a groundbreaking theoretical research of reminiscence, identification, and tradition. It investigates how cultures consider, arguing that human reminiscence exists and is communicated in methods, particularly inter-human interplay and in exterior platforms of notation, resembling writing, which may span generations. Dr. Assmann defines theoretical options of cultural reminiscence, differentiating among the long term reminiscence of societies, which could span as much as 3,000 years, and communicative reminiscence, that's usually constrained to 80-100 years. He applies this theoretical framework to case stories of 4 particular cultures, illustrating the functionality contexts and particular achievements, together with the country, overseas legislation, faith, and technology. finally, his learn demonstrates that reminiscence isn't easily a way of maintaining info, yet particularly a strength that could form cultural id and make allowance cultures to reply creatively to either day-by-day demanding situations and catastrophic adjustments
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Additional resources for Cultural memory and early civilization : writing, remembrance, and political imagination
And J. ), Schrift und Ged¨achtnis. Arch¨aologie der literarischen Kommunikation I (Munich: Fink, 1983), 64–93; “Sepulkrale Selb¨ stthematisierung im Alten Agypten,” in A. Hahn and V. ), Selbstthematisierung und Selbstzeugnis: Bekenntnis und Gest¨andnis (Frankfurt: Suhrkamp, 1987), 208–232. Memory Culture 21 the social construction of the past: maurice halbwachs In the 1920s, the French sociologist Maurice Halbwachs developed his concept of the m´emoire collective, which was then mainly outlined in three works: Les cadres sociaux de la m´emoire (1925),15 La topogra´ phie l´egendaire des e´vangiles en terre sainte.
What Peter L. Berger and Thomas Luckmann have shown to be true of reality as a whole was applied by Halbwachs, forty years earlier, to the past: it is a social construction whose nature arises out of the needs and frames of reference of each particular present. The past is not a natural growth but a cultural creation. 40 41 Cancik and Mohr, “Erinnerung/Ged¨achtnis,” 311 (see chapt. 1, n. 31). The distinction between m´emoire volontaire and m´emoire involontaire is due to Marcel Proust, see Remembrance of Things Past: Swann’s Way: Within a Budding Grove, trans.
The floating gap comes next; this is followed by textbooks and monuments, for example, the official version rather than myths of origin. Here are two modes of remembering – two uses of the past – that need to be carefully distinguished even though they are largely connected in real historical culture. Collective memory functions in two ways: through the mode of “foundational memory” that relates to origins, and that of “biographical memory” that concerns personal experiences and their framework – that is, the recent past.
Cultural memory and early civilization : writing, remembrance, and political imagination by Jan Assmann