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Can we remember other people's memories? The Generation of Postmemory argues we can: that memories of traumatic events live on to mark the lives of those who were not there to experience them. Children of survivors and their contemporaries inherit catastrophic histories not through direct recollection but through haunting postmemories--multiply mediated images, objects, stories, behaviors, and affects passed down within the family and the culture at large. In these new and revised critical readings of the literary and visual legacies of the Holocaust and other, related sites of memory, Marianne Hirsch builds on her influential concept of postmemory. The book's chapters, two of which were written collaboratively with the historian Leo Spitzer, engage the work of postgeneration artists and writers such as Art Spiegelman, W.G. Sebald, Eva Hoffman, Tatana Kellner, Muriel Hasbun, Anne Karpff, Lily Brett, Lorie Novak, David Levinthal, Nancy Spero and Susan Meiselas. Grappling with the ethics of empathy and identification, these artists attempt to forge a creative postmemorial aesthetic that reanimates the past without appropriating it. In her analyses of their fractured texts, Hirsch locates the roots of the familial and affiliative practices of postmemory in feminism and other movements for social change. Using feminist critical strategies to connect past and present, words and images, and memory and gender, she brings the entangled strands of disparate traumatic histories into more intimate contact. With more than fifty illustrations, her text enables a multifaceted encounter with foundational and cutting edge theories in memory, trauma, gender, and visual culture, eliciting a new understanding of history and our place in it.
Can we remember other people's memories? This book argues that we can: that memories of traumatic events live on to mark the lives of those who were not there to experience them. In these revised critical readings of the literary and visual legacies of the Holocaust, Hirsch builds on her influential concept of postmemory.
Can we remember other people's memories? The Generation of Postmemory argues we can: that memories of traumatic events live on to mark the lives of those who were not there to experience them. Children of survivors and their contemporaries inherit catastrophic histories not through direct recollection but through haunting postmemories multiply mediated images, objects, stories, behaviors, and affects passed down within the family and the culture at large. In these new and revised critical readings of the literary and visual legacies of the Holocaust and other, related sites of memory, Marianne Hirsch builds on her influential concept of postmemory. The book's chapters, two of which were written collaboratively with the historian Leo Spitzer, engage the work of postgeneration artists and writers such as Art Spiegelman, W.G. Sebald, Eva Hoffman, Tatana Kellner, Muriel Hasbun, Anne Karpff, Lily Brett, Lorie Novak, David Levinthal, Nancy Spero and Susan Meiselas. Grappling with the ethics of empathy and identification, these artists attempt to forge a creative postmemorial aesthetic that reanimates the past without appropriating it. In her analyses of their fractured texts, Hirsch locates the roots of the familial and affiliative practices of postmemory in feminism and other movements for social change. Using feminist critical strategies to connect past and present, words and images, and memory and gender, she brings the entangled strands of disparate traumatic histories into more intimate contact. With more than fifty illustrations, her text enables a multifaceted encounter with foundational and cutting edge theories in memory, trauma, gender, and visual culture, eliciting a new understanding of history and our place in it.
This pioneering volume navigates cultural memory of the Korean War through the lens of contemporary arts and film in South Korea for the last two decades. Cultural memory of the Korean War has been a subject of persistent controversy in the forging of South Korean postwar national and ideological identity. Applying the theoretical notion of “postmemory,” this book examines the increasingly diversified attitudes toward memories of the Korean War and Cold War from the late 1990s and onward, particularly in the demise of military dictatorships. Chapters consider efforts from younger generation artists and filmmakers to develop new ways of representing traumatic memories by refusing to confine themselves to the tragic experiences of survivors and victims. Extensively illustrated, this is one of the first volumes in English to provide an in-depth analysis of work oriented around such themes from 12 renowned and provocative South Korean artists and filmmakers. This includes documentary photographs, participatory public arts, independent women’s documentary films, and media installations. The Korean War and Postmemory Generation will appeal to students and scholars of film studies, contemporary art, and Korean history.
On role of family in photography
The first decade of the twenty-first century witnessed a passionate engagement with the losses of the past. Rites of Return examines the effects of this legacy of historical injustice and documented suffering on the politics of the present. Twenty-four writers, historians, literary and cultural critics, anthropologists and sociologists, visual artists, legal scholars, and curators grapple with our contemporary ethical endeavor to redress enduring inequities and retrieve lost histories. Mapping bold and broad-based responses to past injury across Eastern Europe, Africa, Latin America, Australia, the Middle East, and the United States, Rites of Return examines new technologies of genetic and genealogical research, memoirs about lost family histories, the popularity of roots-seeking journeys, organized trauma tourism at sites of atrocity and new Museums of Conscience, and profound connections between social rites and political and legal rights of return. Contributors include: Lila Abu-Lughod, Columbia University; Nadia Abu El-Haj, Barnard College; Elazar Barkan, Columbia University; Svetlana Boym, Harvard University; Saidiya Hartman, Columbia University; Amira Hass, journalist; Jarrod Hayes, University of Michigan; Marianne Hirsch, Columbia University; Eva Hoffman, writer; Margaret Homans, Yale University; Rosanne Kennedy, Australian National University; Daniel Mendelsohn, writer; Susan Meiselas, photographer; Nancy K. Miller, CUNY Graduate Center; Alondra Nelson, Columbia University; Jay Prosser, University of Leeds; Liz Sevchenko, Coalition of Museums of Conscience; Leo Spitzer, Dartmouth College; Marita Sturken New York University; Diana Taylor, New York University; Patricia J. Williams, Columbia University
With the disappearance of the eyewitness generation and the globalization of Holocaust memory, this book interrogates key concepts in Holocaust and trauma studies through an assessment of contemporary German-language Jewish authors.
In the Ukraine, east of the Carpathian Mountains, there is an invisible city. Known as Czernowitz, the 'Vienna of the East' under the Habsburg empire, this Jewish-German Eastern European culture vanished after WWII - yet an idealized version lives on. This book chronicles the city's survival in personal, familial, and cultural memory.
Women Mobilizing Memory, a transnational exploration of the intersection of feminism, history, and memory, shows how the recollection of violent histories can generate possibilities for progressive futures. Questioning the politics of memory-making in relation to experiences of vulnerability and violence, this wide-ranging collection asks: How can memories of violence and its afterlives be mobilized for change? What strategies can disrupt and counter public forgetting? What role do the arts play in addressing the erasure of past violence from current memory and in creating new visions for future generations? Women Mobilizing Memory emerges from a multiyear feminist collaboration bringing together an interdisciplinary group of scholars, artists, and activists from Chile, Turkey, and the United States. The essays in this book assemble and discuss a deep archive of works that activate memory across a variety of protest cultures, ranging from seemingly minor acts of defiance to broader resistance movements. The memory practices it highlights constitute acts of repair that demand justice but do not aim at restitution. They invite the creation of alternative histories that can reconfigure painful pasts and presents. Giving voice to silenced memories and reclaiming collective memories that have been misrepresented in official narratives, Women Mobilizing Memory offers an alternative to more monumental commemorative practices. It models a new direction for memory studies and testifies to a continuing hope for an alternative future.
Since World War II, French and Francophone literature and film have repeatedly sought not to singularize the Holocaust as the paradigm of historical trauma but rather to connect its memory with other memories of violence, namely that of colonialism. These works produced what Debarati Sanyal calls a “memory-in-complicity” attuned to the gray zones that implicate different regimes of violence across history as well as those of different subject positions such as victim, perpetrator, witness, and reader/spectator. Examining a range of works from Albert Camus, Primo Levi, Alain Resnais, and Jean-Paul Sartre to Jonathan Littell, Assia Djebar, Giorgio Agamben, and Boualem Sansal, Memory and Complicity develops an inquiry into the political force and ethical dangers of such implications, contrasting them with contemporary models for thinking about trauma and violence and offering an extended meditation on the role of aesthetic form, especially allegory, within acts of transhistorical remembrance. What are the political benefits and ethical risks of invoking the memory of one history in order to address another? What is the role of complicity in making these connections? How does complicity, rather than affect based discourses of trauma, shame and melancholy, open a critical engagement with the violence of history? What is it about literature and film that have made them such powerful vehicles for this kind of connective memory work? As it offers new readings of some of the most celebrated and controversial novelists, filmmakers, and playwrights from the French-speaking world, Memory and Complicity addresses these questions in order to reframe the way we think about historical memory and its political uses today.