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This volume offers a multifaceted investigation of intersections among visual and memorial forms in modern art, politics, and society. The question of the relationships among images and memory is particularly relevant to contemporary society, at a time when visually-based technologies are increasingly employed in both grand and modest efforts to preserve the past amid rapid social change. The chapters in this book provide valuable insights concerning not only how memories may be seen (or sighted) in visual form but also how visual forms constitute noteworthy material sites of memory. The collection addresses this central theme with a wealth of interdisciplinary and international approaches, featuring conventional scholarly as well as artistic works from such disciplines as rhetoric and communication, art and art history, architecture, landscape studies, and more, by contributors from around the globe.
To whom is Moses speaking in Deuteronomy? This question is controversial in OT scholarship. Some passages in Deuteronomy indicate that Moses is addressing the first exodus generation that witnessed Horeb (Deut 5:3–4), while other passages point to the second exodus generation that survived the wilderness (Deut 1:35; 2:14–16). Redaction critics such as Thomas Römer and John Van Seters view the chronological problems in Deuteronomy as evidence of multiple tradition layers. Although other scholars have suggested that Deuteronomy’s conflation of chronology is a rhetorical move to unify Israel’s generations, no analysis has thus far explored in detail how the blending of “you” and the “fathers” functions as a rhetorical device. However, a rhetorical approach to the “fathers” is especially appropriate in light of three features of Deuteronomy. First, a rhetorical approach recognizes that the repetitiveness of the Deuteronomic style is a homiletical strategy designed to inculcate the audience with memory. The book is shot through with exhortations for Israel to remember the past. Second, a rhetorical approach recognizes that collective memory entails the transformation of the past through actualization for the present. Third, a rhetorical approach to Deuteronomy accords well with the book’s self-presentation as “the words that Moses spoke” (1:1). The book of Deuteronomy assumes a canonical posture by embedding the means of its own oral and written propagation, thereby ensuring that the voice of Moses speaking in the book of Deuteronomy resounds in Israel’s ears as a perpetually authoritative speech-act. The Rhetoric of Remembrance demonstrates that Deuteronomy depicts the corporate solidarity of Israel in the land promised to the “fathers” (part 1), under the sovereignty of the same “God of the fathers” across the nation’s history (part 2), as governed by a timeless covenant of the “fathers” between YHWH and his people (part 3). In the narrative world of Deuteronomy, the “fathers” begin as the patriarchs, while frequently scrolling forward in time to include every generation that has received YHWH’s promises but nonetheless continues to await their fulfillment. Hwang’s study is an insightful, innovative approach that addresses crucial aspects of the Deuteronomic style with a view to the theological effect of that style. Jerry Hwang (Ph.D., Wheaton College) serves as Assistant Professor of Old Testament at Singapore Bible College.
"Most scholars argue that a nation, by definition, has economic, cultural, and ethnic components.
Though we live in a time when memory seems to be losing its hold on communities, memory remains central to personal, communal, and national identities. And although popular and public discourses from speeches to films invite a shared sense of the past, official sites of memory such as memorials, museums, and battlefields embody unique rhetorical principles. Places of Public Memory: The Rhetoric of Museums and Memorials is a sustained and rigorous consideration of the intersections of memory, place, and rhetoric. From the mnemonic systems inscribed upon ancient architecture to the roadside acci
Commonplace Witnessing examines how citizens, politicians, and civic institutions have adopted idioms of witnessing in recent decades to serve a variety of social, political, and moral ends. The book encourages us to continue expanding and diversifying our normative assumptions about which historical subjects bear witness and how they do so. Commonplace Witnessing presupposes that witnessing in modern public culture is a broad and inclusive rhetorical act; that many different types of historical subjects now think and speak of themselves as witnesses; and that the rhetoric of witnessing can be mundane, formulaic, or popular instead of rare and refined. This study builds upon previous literary, philosophical, psychoanalytic, and theological studies of its subject matter in order to analyze witnessing, instead, as a commonplace form of communication and as a prevalent mode of influence regarding the putative realities and lessons of historical injustice or tragedy. It thus weighs both the uses and disadvantages of witnessing as an ordinary feature of modern public life.
Forgetting is usually juxtaposed with memory as its opposite in a negative way: it is seen as the loss of the ability to remember, or, ironically, as the inevitable process of distortion or dissolution that accompanies attempts to commemorate the past. The civic emphasis on the crucial importance of preserving lessons from the past to prevent us from repeating mistakes that led to violence and injustice, invoked most poignantly in the call of “Never again” from Holocaust survivors, tends to promote a view of forgetting as verging on sin or irresponsibility. In this book, Bradford Vivian hopes to put a much more positive spin on forgetting by elucidating its constitutive role in the formation and transformation of public memory. Using examples ranging from classical rhetoric to contemporary crises like 9/11, Public Forgetting demonstrates how, contrary to conventional wisdom, communities may adopt idioms of forgetting in order to create new and beneficial standards of public judgment concerning the lessons and responsibilities of their shared past.
Institutions have regimes—policies that typically come from the top down and are meant to align the efforts of workers with the goals and mission of an institution. Institutions also have practices—day-to-day behaviors performed by individual workers attempting to interpret the institution’s missives. Taken as a whole, these form a company’s memory regime, and they have a significant effect on how employees analyze, mix, translate, sort, filter, and repurpose everyday information in order to meet the demands of their jobs, their customers, their colleagues, and themselves. In Rhetorical Memory, Stewart Whittemore demonstrates that strategies we use to manage information—techniques often acquired through trial and error, rarely studied, and generally invisible to us—are as important to our success as the end products of our work. First, he situates information management within the larger field of rhetoric, showing that both are tied to purpose, audience, and situation. He then dives into an engaging and tightly focused workplace study, presenting three cases from a team of technical communicators making use of organizational memory during their everyday work. By examining which techniques succeed and which fail, Whittemore illuminates the challenges faced by technical communicators. He concludes with a number of practical strategies to better organize information, that will help employees, managers, and anyone else suffering from information overload.
Global Memoryscapesis a collection of eight essays examining the effects of a global society on the collective memories and identities of individual cultures.
A collection of essays by prominent scholars from many disciplines on the construction of public memories The study of public memory has grown rapidly across numerous disciplines in recent years, among them American studies, history, philosophy, sociology, architecture, and communications. As scholars probe acts of collective remembrance, they have shed light on the cultural processes of memory. Essays contained in this volume address issues such as the scope of public memory, the ways we forget, the relationship between politics and memory, and the material practices of memory. Stephen Browne’s contribution studies the alternative to memory erasure, silence, and forgetting as posited by Hannah Arendt in her classic Eichmann in Jerusalem. Rosa Eberly writes about the Texas tower shootings of 1966, memories of which have been minimized by local officials. Charles Morris examines public reactions to Larry Kramer’s declaration that Abraham Lincoln was homosexual, horrifying the guardians of Lincoln’s public memory. And Barbie Zelizer considers the impact on public memory of visual images, specifically still photographs of individuals about to perish (e.g., people falling from the World Trade Center) and the sense of communal loss they manifest. Whether addressing the transitory and mutable nature of collective memories over time or the ways various groups maintain, engender, or resist those memories, this work constitutes a major contribution to our understanding of how public memory has been and might continue to be framed.