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Voices of Collective Remembering by James V. Wertsch:Voices of Collective Remembering

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... I realize that this polarized reasoning has been shaped in an environment of educational policy conflicts, but since Young's general idea is that powerful knowledge should be available to all, the perspective has the potential to encompass knowledge that is intercultural. I would, however, suggest a more relational-oriented continuation as in the German/Scandinavian understanding of the research field of subject education, that is, 'Fachdidaktik' or 'didaktik' , which also, in this tradition comprises philosophical and praxis-oriented perspectives on what it means to teach or learn something specific (Gundem, 1992;Kansanen, 2009;Klafki, 1995;Uljens, 1997). 'Fachdidaktik' has a set of fundamental questions that focus on (conflict-ridden) interrelations rather than dichotomies: the educational goals and the legitimacy of the subject (why should this be taught?) is interrelated with the selection of content and skills (what should be taught?) ...
... and how this relates to the student (who is to be taught?). If we accordingly recognize curriculum goals as disciplinary and politically influenced, we will have to understand the school subject neither as a condensed version of an academic discipline, nor as a vehicle for societal demands, but as specific and historical compositions (Uljens, 1997). A school subject has both a broader and a narrower purpose than that of an academic discipline (Goodson et al., 1998;Stengel, 1997). ...
Article
Abstract This article theorizes on the role of school subjects, especially history, in multicultural and intercultural education, arguing that to ensure intercultural learning there is a need to integrate these curricular intentions in subject teaching. However, the epistemological reorganization that such integration involves will challenge both a traditional structured content knowledge, and the multicultural research focused on deconstructing these traditions. This article investigates Michael Young’s concept of ‘powerful knowledge’ as a way to incorporate knowledge in the discourses of intercultural education. While proponents of the intercultural perspective emphasise educational policies and socialisation, advocates of powerful knowledge tend to dismiss such political interference. In order to use powerful knowledge in this context the concept is reconceptualised by relating it to curriculum theory and Gert Biesta’s conceptual distinction between educational purposes. Finally, this intersection is pursued through the example of history education. When acknowledging that societal needs, policy and disciplinary boundaries are interrelated, the perspective of ‘powerful knowledge’ can bring the potential of subject knowledge to intercultural research, and thus prove useful in identifying the guidelines necessary to develop History as a contemporary relevant subject.
... Social memory is understood as the social construction of multiple representations of the past by different carrier groups in the present. In his sociology of religion, Max Weber ([1922]1978 argued that social groups such as warrior nobles, peasants or urban aristocrats could act as social carriers for religious ideas. These social carriers had patterns of action with some affinity to certain religious notions and ethical demands, while other notions would appear reprehensible to their status feelings. ...
Chapter
This chapter analyses the re-enactment of funerary rituals, especially of the children’s funerary ritual known as Gualí and traditional funerary songs for adults known as Alabaos, as forms of social and cultural memorialisation. There are two aspects that are relevant for this analysis; first, the re-enactment of these funerary rituals can be understood as a form of resistance to cultural annihilation. Second, they contribute to managing negative emotions associated with memory afflictions such as la mala muerte. The re-enactment of death rituals is analysed by reviewing the literature on spontaneous shrines, grassroots memorials and public mourning, taking into account the relevance of the religious component in these practices.
... Social memory is understood as the social construction of multiple representations of the past by different carrier groups in the present. In his sociology of religion, Max Weber ([1922]1978 argued that social groups such as warrior nobles, peasants or urban aristocrats could act as social carriers for religious ideas. These social carriers had patterns of action with some affinity to certain religious notions and ethical demands, while other notions would appear reprehensible to their status feelings. ...
Chapter
There is a strong relationship between emotions and memory (Reisberg and Hertel, 2003; Stein et al., 2009). Events are more vividly recalled when they have an emotional component, which occurs for positive and negative emotions; for public and private events; and for positive and traumatic memories (Christianson, 1992; Pillemer et al., 1988; Porter and Birt, 2001; Reisberg and Hertel, 2003; Rubin and Kozin, 1984). The relationship between memory and emotions in the post-atrocity context provides a venue of analysis for the study of emotions that sustain or transform conflict. For instance, emotions are relevant for understanding how people construct their victim identity by maintaining the negative feelings associated with the experience of suffering alive — how victims are enticed to forgive or resent past sufferings (Enns, 2012; Harkin, 2003). Emotions can have a concrete impact on societies in transition, by strengthening negative or positive emotional climates, which are central for processes of reconciliation (Bar-Tal et al., 2007).
... Social memory is understood as the social construction of multiple representations of the past by different carrier groups in the present. In his sociology of religion, Max Weber ([1922]1978 argued that social groups such as warrior nobles, peasants or urban aristocrats could act as social carriers for religious ideas. These social carriers had patterns of action with some affinity to certain religious notions and ethical demands, while other notions would appear reprehensible to their status feelings. ...
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