The Collective Memory Reader
Jeffrey K. Olick
Format: PDF / Kindle (mobi) / ePub
In the last few decades, there are few concepts that have rivaled "collective memory" for attention in the humanities and social sciences. Indeed, use of the term has extended far beyond scholarship to the realm of politics and journalism, where it has appeared in speeches at the centers of power and on the front pages of the world's leading newspapers. Seen by scholars in numerous fields as a hallmark characteristic of our age, an idea crucial for understanding our present social, political, and cultural conditions, collective memory now guides inquiries into diverse, though connected, phenomena. Nevertheless, there remains a great deal of confusion about the meaning, origin, and implication of the term and the field of inquiry it underwrites.
The Collective Memory Reader presents, organizes, and evaluates past work and contemporary contributions on collective memory. Combining seminal texts, hard-to-find classics, previously untranslated references, and contemporary landmarks, it will serve as a key reference in the field. In addition to a thorough introduction, which outlines a useful past for contemporary memory studies, The Collective Memory Reader includes five sections-Precursors and Classics; History, Memory, and Identity; Power, Politics, and Contestation; Media and Modes of Transmission; Memory, Justice, and the Contemporary Epoch-comprising ninety-one texts. A short editorial essay introduces each of the sections, while brief capsules frame each of the selected texts.
An indispensable guide, The Collective Memory Reader is at once a definitive entry point into the field for students and an essential resource for scholars.
in terms of the past. Claude Levi-Strauss ( 1 9 0 8 - 2 0 0 9 ) French anthropologist. In one of his best-known books, The Savage Mind, L£vi-Strauss replaces what he sees as a "clumsy distinction between 'peoples without history' and others" with one between what he calls "hot" and "cold" societies. In this way, he argues, we can understand better the "savage mind's" veneration of ancestors, who seem to exist in a "flattened out" plane of timelessness, in comparison to the contemporary
reception of both Durkheim's and Halbwachs's work are also complex. Halbwachs's 1925 book received several favorable reviews in American sociology journals upon its publication, and Halbwachs was subsequently invited, though entirely for his reputation as a statistician (Topalov 1997), to spend a semester visiting the University of Chicago in 1930, where he gave a course on suicide as well as on French sociology. Halbwachs also subsequently published two papers, one each in the American Journal
Yair Seroussi, and Emily Miller. Without their encouragement and support, the work would not have been possible. Original source information for all selections is listed below in order of appearance in this volume. The vast majority of texts were under copyright, and the editors and publisher gratefully acknowledge permission to reproduce previously published material. We have made every effort to trace copyrights to their proper holders, including U.S. and world holders for both original
is direction. There is dependence conditioning. What is taking place flows out of that which is taking place. °t only does succession take place, but there is a succession of contents. What ^ gomg on would be otherwise if the earlier stage of the occurrence had been a different character. It is always a passage of something. There is always a aracter which connects different phases of the passage, and the earlier stage 128 PRECURSORS AND CLASSICS of the happening is the condition of the later
is the knowledge and feeling that the fame in question is accepted and social, so that we are part of a fellowship to be moved by it. I take it that much of the delight that people have in reading Horace comes from the sense of being in the company not only of Horace but of hundreds of Horace-spirited readers. We love things more genially when we know that others have loved them before us. The question whether fame is just, considered as a reward to the individual, must on the whole be answered: