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Bridging cultural studies and learning science: An investigation of social media use for Holocaust memory and education in the digital age

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Abstract

Along with advances in communication technology that are making new forms of historical memorialization and education available, social media are researched as valuable tools for supporting forms of digital memory and for engaging students and teachers about historical knowledge and moral education. This study aims to map the current state of Holocaust remembrance and Holocaust education and to identify main topics of research in the two areas. It adopts a mixed-method approach that combines qualitative analysis with bibliometric approaches to review publications that use social media for digital memory and history education about the Holocaust. Results based on 28 publications reveal several research topics and that, despite some common theoretical references, the two subfields mostly rely on separate conceptual backgrounds. While Holocaust remembrance is a well-established research field, there are few studies and a lack of theoretical elaboration about social media use for teaching and learning about the Holocaust.

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... In terms of silencing cultural trauma narratives, Adji & Polain (2021) has suggested that in the context of decolonization in a nation building process, Indonesia should be able to more honestly acknowledge forms of violence in the past; no matter how bitter and complex it is. This confirms important findings from many studies which state that the inheritance of cultural trauma narratives that are not communicated in a dialogical atmosphere has the potential to create a cycle of violence that has an impact on the positioning of national identity in a nation building process, including election momentum in it (Adji and Polain, 2021;Hoffman , 2021;Babakhanyan, 2019;Keeble, 2021;Seltzer, 2021, Al Azmeh, et al., 2021Manca, 2021;Paris, 2022;Pinchevski, 2019;Lehrner and Yehuda, 2018). In the narrative traffic on the Twitter platform, it is very possible for narrative elements to occur which in Soja's conceptual framework is referred to as 'third space'. ...
... In order to create a dialogical atmosphere in discussing cultural trauma, studies by Manca (2021) and Johanssen (2022) highlight that new media can be used as a tool to contest cultural trauma narratives. This contestation is offered by new media features that are more democratic and varied in conveying narratives of cultural trauma more effectively at the community level (Manca, 2021;Silvestri, 2018;Restrepo, 2018). ...
... In order to create a dialogical atmosphere in discussing cultural trauma, studies by Manca (2021) and Johanssen (2022) highlight that new media can be used as a tool to contest cultural trauma narratives. This contestation is offered by new media features that are more democratic and varied in conveying narratives of cultural trauma more effectively at the community level (Manca, 2021;Silvestri, 2018;Restrepo, 2018). ...
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To anticipate the eternal polarization in the 2024 election, this study uses a critical perspective to trace the upstream of the problem of identity politics in Indonesia. By using digital ethnography methods, this study explores various narratives of cultural trauma that often circulate in the midst of election momentum as the root of the problem of identity politics. In this study, the psycho-social paradigm is used to read various narratives in Twitter conversations as a response to cultural trauma against social bodies that resist. By using a conceptual framework related to the process of forming a third space through digital media, this study offers a form of cultural trauma coping in a divided society.
... More recently, Chiara Bonacchi leveraged the power of big data to demonstrate the relevance of HMI-related SNS practices in contexts such as Brexit, Donald Trump's demonization of immigrants, and the rise of populism and nationalism in Italy (Bonacchi, 2022). At the intersection between heritage and digital social media communication, research on HMI on SNS practices addresses issues as diverse as Holocaust commemoration (Manca, 2021;Wight, 2020), the ''memory wars'' of Eastern and Central Europe (Rutten et al., 2013), heritage preservation (Sedlacik, 2015), community engagement with local history (Hood & Reid, 2018), archeological communication (Colley, 2014) between professionals (Richardson, 2015) and with mateur communities (Kelpsiene, 2019), institutional museum communication (Kidd, 2014), education (Charitonos et al., 2012), and marketing (Chung et al., 2014). These phenomena are distinct in their simultaneous dependence on the logic of social media platforms (Van Dijck et al., 2018), and on a process of translation across different-historical versus contemporary, scholarly and institutional versus grassroots-semiotic communities (Y. ...
... This markedly transdisciplinary literature on HMIrelated practices on SNS ranges from advocacy paers suggesting why SNS are useful for institutional heritage communication or community activism, to evidencebased investigations on the properties, motivations, and effects of empirically-attested SNS interactions related to HMI, including qualitative, quantitative, and mixedmethods studies. Recent systematic literature reviews account for scholarship on loosely related themes such as participation in online communities (Malinen, 2015), social media and activism (Allsop., 2016) and social media in tourism (Zarezadeh et al., 2018), or on narrower topics such as social media in museums and heritage (Vassiliadis & Belenioti, 2017), Holocaust-related social media memory and education practices (Manca, 2021), and difficult heritage on SNS (Kelpsˇien_ e et al., 2022). Yet the underlying structure of HMI on SNS, viewed both as a field of practice and a field of knowledge, is not addressed by any of these studies. ...
... The most widespread concept is REMEDIATION, used to characterize the digital memory of diverse objects, such as the Soviet past (Kapr ans, 2016; Kozachenko, 2019), the Finnish civil war (Heimo, 2014), the siege of Sarajevo (Knudsen, 2016), the transatlantic slave trade (Morgan & Pallascio, 2015), the Kambodian genocide (Benzaquen, 2014); World War II (Makhortykh, 2020), and Tibetan self-immolations (Warner, 2014). The REMEDIATION of TRAUMATIC experience and its heritagenotably, the memory of the Holocaust on Youtube-has not only positive aspects (Gibson & Jones, 2012;Kansteiner, 2017;Makhortykh, 2019), but also implies contestation (Carter-White, 2018;Manca, 2021). Related frequently occurring concepts to REMEDIATION, drawing from on the work on ANDREW HOSKINS, are MEDIA MEMORY and CONNECTIVE MEMORY (Birkner & Donk, 2020;Carter-White, 2018;de Smale, 2020;Mahmutovic& Barakovic´, 2021;Makhortykh, 2019Makhortykh, , 2020Rutten et al., 2013). ...
Article
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This study presents the construction and validation of a formal conceptual model, or domain ontology, useful for the formal representation and analysis of conversations on heritage, memory and identity (HMI) on social network sites (SNS), of interviews with participants in such conversations, and of scholarly works engaging with such phenomena. The ontology provides for the first time a conceptual framework for HM interactions on SNS addressing the semiotic and discursive nature of such interactions in the context of cultural-historical activity theory and semiosphere theory. Part of the Connective Digital Memory in the Borderlands research project, it is developed using an evidence-based knowledge elicitation and domain modeling approach. The study presents the three components of the ontology: an event-centric core conceptual model, an inductively derived concept taxonomy, and a meta-theoretical conceptual scheme, based on a combination of conceptual analysis and lexical analysis of relevant scholarly literature. To validate the ontology, it then provides an example of how it can be used to represent an actual HMI-related SNS conversation and scholarly intervention using knowledge graphs, a quantitative analysis of the occurrence of taxonomy terms in different subfields of HMI on SNS studies, a qualitative analysis of concepts used in studies on non-professional, archeological, and institutional heritage communication on SNS, and a meta-theoretical account of studies of HMI on SNS. The ontology can be used as a framework for theorization and for the development of data models, questionnaire protocols, thematic analysis vocabularies, and analysis queries relevant to HMI on SNS research.
... Similar to how education has been transformed by the widespread use of technology, the rapid development of digital technologies has profoundly changed the nature of Holocaust remembrance and education [17][18][19]. Holocaust education is increasingly linked to the digital age, from live and virtual survivor testimonies [20] to "serious games" to enhance historical understanding [21], from geomedia-based educational tools [22] to the use of social media in formal and informal learning settings [23]. The digitisation of Holocaust memory and remembrance practices is closely related to this trend [24,25]. ...
... Our aim is to establish a link between the knowledge generated within the disciplinary field of media and cultural studies, which has dealt extensively with difficult legacies [32] and Holocaust memory, and the field of education. It is worth noting that recent research [23] has shown that these two subfields primarily rely on different conceptual frameworks. Furthermore, while Holocaust memory is a well-established field of research, there are few studies and insufficient theoretical elaboration on the use of digital technologies for Holocaust education. ...
Article
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This study adopts a conceptual research approach to examine recent developments in Digital Holocaust Memory regarding the use of digital technology for teaching and learning about the Holocaust. In order to promote heritage education, this paper proposes a conceptual framework that links the field of Digital Holocaust Memory with the approach of learning ecologies. A key element of this framework is the idea that technological advances can enhance learning by fostering participatory cultures and empowering users. The aim of this paper is to provide a deeper understanding of how digital technology can be used to create meaningful learning experiences about the Holocaust, and to propose a theoretical lens based on an ecological approach to learning. In addition, the study aims to present a framework that can assist students in developing their own Holocaust-related learning experiences. The focus is on understanding Holocaust remembrance and learning as complex, multidirectional and multi-layered phenomena, influenced by the specific learning environment, the use of digital technology, and historical, political and cultural contexts. By taking into account the specific cultural, social and economic characteristics of the learning environment, this framework provides a comprehensive approach to designing educational interventions that meet the needs of learners, teachers and stakeholders.
... Hingga hari ini, ibarat api dalam sekam, trauma kultural terhadap tragedi 1946 dan 1965 di Sumatera Timur masih berkembang sebagai siklus kekerasan yang rantai dendamnya terus bergerak melingkar. Ramai penelitian menggambarkan bahwa pewarisan narasi trauma kultural yang bertransmisi antar-generasi, jika tidak dikomunikasikan dalam suasana dialogis dapat menciptakan siklus kekerasan yang berdampak pada pemosisian identitas nasional dalam sebuah proses nation building (Adji dan Polain, 2021;Hoffman, 2021;Babakhanyan, 2019;Keeble, 2021;Seltzer, 2021, Al Azmeh, dkk., 2021Manca, 2021;Paris, 2022;Pinchevski, 2019;Lehrner dan Yehuda, 2018). Tanpa memperhatikan konteks rantai trauma kultural ini, Farid (2017) menulis bahwa kekerasan 1965 yang dilakukan oleh keturunan bangsawan Melayu di Sumatera Timur tidak memberikan kontribusi positif terhadap integrasi kemelayuan dalam identitas Indonesia. ...
... Manca (2021) dan Johanssen (2022) menyoroti bahwa media baru (new media) dapat dijadikan piranti untuk mengkontestasikan narasi formal versi penguasa yang membosankan itu. Kontestasi ini ditawarkan oleh fitur-fitur media baru yang lebih demokratis dan variatif dalam menyampaikan narasi trauma kultural secara lebih efektif di level masyarakat (Manca, 2021;Silvestri, 2018;Restrepo, 2018;Gal, 2019). ...
Conference Paper
Pada tahun 1980-an pemerintahan Orde Baru gencar melakukan berbagai upaya untuk ‘memodernkan’ orang Mentawai karena dianggap kurang maju dan terasing. Pemajuan ini dapat dilihat dalam upaya pemerintah mem-beras-kan orang Mentawai dari ‘sagu’ sebagai pangan lokal. Proses peralihan ini juga dipicu melalui program memukimkan kembali (PKMT/Resettlement) dan membuat perkampungan (barasi) serta memaksa mengganti agama leluhur (arat sabulungan) mereka dengan agama Samawi (Islam, Protestan dan Katolik). Hal ini seolah-olah bukan masalah besar bagi penguasa. Masalah pangan memang menjadi hal yang sangat krusial di Siberut. Pergelutan antara sagu ke beras sebagai akar abstraksi keadaan pangan orang Siberut. Bukan masalah keterbatasan, namun beranjak dari pangan lokal utama menjadi makanan alternatif. Sagu, seperti memakan buah simalakama dalam rundungan wacana ketahanan pangan. Desakan program pembangunan yang belum menyusuri lorong-lorong lumbung perut orang Siberut di Mentawai. Sehingga muncul polemik pada diri orang Siberut, “memakan” atau “tidak memakan” buah simalakama itu. Tetapi ada ketakutan yang mungkin nyata bahwa pangan lokal sagu menjadi “kegelisahan” tidak mencukupinya pangan orang Siberut dalam bertahan hidup. Masa transisi yang telah berlangsung 4 dekade telah menyebabkan orang Siberut kehilangan jati diri sebagai orang Mentawai. Sagu bukan perkara makanan, tetapi masalah ruang hidup (ekologis), kepercayaan dan kebudayaan orang di Siberut. Perlu disadari bahwa, sagu berkenaan dengan the way of life orang Siberut yang beraraskan pada nilai-nilai luhur yang melibatkan relasi hubungan antara sesama manusia, dengan lingkungan alam serta hubungan sakral (sabulungan) melalui upacara adat (punen). Penekanannya dalam penelitian ini mengacu pada dialog antara kutub yang berbeda yaitu sagu sebagai sistem kebudayaan yang mungkin dientaskan oleh intervensi pembangunan, beras dan kebijakan yang menghegemoni orang Siberut terkait ketahanan pangan nasional. Hasilnya menunjukkan bahwa orang Siberut memiliki pangan lokal non beras yang bukan hanya dapat memenuhi kebutuhan pangan, namun juga berkaitan dengan kepercayaan, kelestarian ekologis dan berlangsung ajegnya life cycle’s (upacara adat). Namun bentuk hegemoni pemerintah melalui memukimkan orang Siberut (PKMT/Barasi/Rumah Sosial/Resettlement), memberikan bantuan beras (Ranstra/Raskin) dan menanam padi (600 ha cetak sawah) serta memaksa memilih agama Samawi. Hal ini memunculkan polemik yang menggelisahkan antara tetap memakan sagu atau beralih memakan beras. Simalakama inilah yang sedang berlangsung dalam kehidupan orang Siberut.
... While there exist literature reviews on broader or related topics, such as memory and narratives of traumatic events from a psychological viewpoint (Crespo and Fernández-Lansac, 2016), user participation in online communities (Malinen, 2015), social media and activism (Allsop, 2016) and contested heritage from a tourism studies viewpoint (Liu et al., 2021), we were unable to identify a systematic overview of scholarly literature on social media encounters with difficult heritage: heritage that is undesirable, shameful, traumatic, silenced, marginalised, related to memories of war and conflict, contested or open to conflicting interpretations and uses by different communities. The scope of a recent systematic literature review of social media memory and education practices related to the Holocaust (Manca, 2021) excluded numerous studies of difficult heritage on social media that are not related to the Holocaust. The objective of our study is to address this gap. ...
... But, as our intent is to establish the state of play on an area of scholarly knowledge, we only included published scholarly works, considering journal articles, papers in conference proceedings, books, and chapters in edited volumes, and excluding unpublished works such as dissertations, self-published papers, reports, presentations and other kinds of informal communications. Finally, we excluded works related to the area of Holocaust practices on SNS, which, while relevant to our scope, have recently been the focus of a comprehensive systematic literature review (Manca, 2021). ...
Article
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Social network sites (SNS) have recently become an active ground for interactions on contested and dissonant heritage, on the heritage of excluded and subaltern groups, and on the heritage of collective traumatic past events. Situated at the intersection between heritage studies, memory studies, Holocaust studies, social media studies and digital heritage studies, a growing body of scholarly literature has been emerging in the past 10 years, addressing online communication practices on SNS. This study, an integrative review of a comprehensive corpus of 80 scholarly works about difficult heritage on SNS, identifies the profile of authors contributing to this emerging area of research, the increasing frequency of publication after 2017, the prevalence of qualitative research methods, the global geographic dispersion of heritage addressed, and the emergence of common themes and concepts derived mostly from the authors ‘home’ fields of memory studies, heritage studies and (digital) media studies.
... Although challenges exist, such as the digital divide and teacher training, research indicates the benefits of integrating technology and critical thinking in history education. By leveraging technology and promoting critical thinking, educators can empower students to become active participants in historical inquiry, fostering a deeper understanding of the past and preparing them for active citizenship in the 21st century [5]. ...
Article
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Background: In the 21st century, the field of education is undergoing significant transformations due to advancements in technology and the growing emphasis on critical thinking skills. Adapting history education to meet the needs of this digital era requires integrating technology into instructional practices while fostering critical thinking abilities.This approach allows students to engage with primary sources, explore diverse perspectives, and develop the analytical skills necessary for understanding and interpreting complex historical events. Contribution: The integration of technology and critical thinking skills in history education contributes to a more dynamic and engaging learning experience for students in the 21st century. It empowers students to access primary sources, analyze multiple perspectives, and develop the essential skills needed for critical analysis and interpretation of historical events. Method: The synthesis method is a comprehensive approach to analyzing and integrating research findings on adapting history education for the 21st century through the integration of technology and critical thinking skills. By systematically reviewing and synthesizing relevant studies, it allows for the identification of common themes, trends, and gaps in the literature, providing a cohesive and nuanced understanding of the topic and informing best practices for educators in this field.. Results: The results of integrating technology and critical thinking skills in history education show improved student engagement, motivation, and understanding of historical concepts. Students also develop enhanced critical thinking abilities, such as analyzing evidence, evaluating sources, and constructing well-reasoned arguments, which prepare them for active participation in the complexities of the 21st century
... The aim of this study is to examine the learning ecologies (Barron, 2006;Jackson, 2013) of a group of Italian educators teaching about the Holocaust, specifically exploring their use of different media resources such as film, literature and digital media (Neiger et al., 2011;Popescu & Schult, 2015). Given the current significant impact of technology on teaching and learning about the Holocaust, which has led to the digitisation and transculturalisation of Holocaust memory (Kansteiner, 2017) and the emergence of new pedagogical approaches (Walden, 2021), this study also aims to explore educators' attitudes towards digital technologies and social media as learning tools to enhance their understanding of the Holocaust and incorporate it into their teaching with students (Adamson, 2023;Manca, 2021). By focusing on a small-scale case study in the Italian context, where there is currently no comprehensive national professional learning programme for Holocaust educators, we can gain deeper insights into the interaction between formal and informal learning contexts in the professional development of teachers about the Holocaust. ...
Article
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Holocaust education, which refers to the teaching and learning of the Holocaust—the systematic genocide of six million Jews by Nazi Germany and its collaborators during World War II—is an essential component of history and social studies education in many countries. Its primary aim is to raise awareness of the Holocaust, promote understanding of its historical significance and develop critical thinking and empathy in students. However, despite the increasing specialisation and institutionalisation of Holocaust education, there is still a lack of understanding of how Holocaust educators acquire the knowledge and skills necessary to teach the subject effectively. This study aims to explore the learning ecologies of a group of Italian Holocaust educators, focusing on their motivations for initial and lifelong learning and their learning practices. Ten in‐depth interviews were conducted with teachers from different subject areas. The results showed that participants were driven by either personal or curricular motivations and interests and used a range of learning approaches for both initial and lifelong learning. Although few participants considered digital technologies and social media as a learning environment, they were found to be useful resources. The study concludes with practical implications for further research.
... As with other societal practices, digital technologies have transformed the memorialization of mass atrocities [4,20,62,63,89,91,101]. While mass media had a major influence on memorialization already in the analog era [90], the rise of digital platforms caused a profound disruption in memory practices. ...
Article
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The memorialization of mass atrocities such as war crimes and genocides facilitates the remembrance of past suffering, honors those who resisted the perpetrators, and helps prevent the distortion of historical facts. Digital technologies have transformed memorialization practices by enabling less top-down and more creative approaches to remember mass atrocities. At the same time, they may also facilitate the spread of denialism and distortion, attempt to justify past crimes and attack the dignity of victims. The emergence of generative forms of artificial intelligence (AI), which produce textual and visual content, has the potential to revolutionize the field of memorialization even further. AI can identify patterns in training data to create new narratives for representing and interpreting mass atrocities—and do so in a fraction of the time it takes for humans. The use of generative AI in this context raises numerous questions: For example, can the paucity of training data on mass atrocities distort how AI interprets some atrocity-related inquiries? How important is the ability to differentiate between human- and AI-made content concerning mass atrocities? Can AI-made content be used to promote false information concerning atrocities? This article addresses these and other questions by examining the opportunities and risks associated with using generative AIs for memorializing mass atrocities. It also discusses recommendations for AIs integration in memorialization practices to steer the use of these technologies toward a more ethical and sustainable direction.
... The result is the development of new ecologies of memory (Hoskins, 2016) and participative forms of Holocaust remembrance and education (Bodziany & Matkowska, 2023). There are several examples of this type of technology, including virtual survivor testimonies (Marcus et al., 2022), serious games that enhance historical understanding (Kolek et al., 2021), geomedia-based tools (Jekel et al., 2020), and social media (Łysak, 2022;Manca, 2021a). ...
Article
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Background Holocaust memory and learning processes have become increasingly mediatised as a result of rapid technological advances. There is, however, little information available regarding how people learn about this topic informally through social media. Objectives This paper explores how adult learners develop their learning ecologies by using social media to learn about the Holocaust informally. Methods The study uses a learning ecology perspective to analyse the interests, expectations and learning process of a group of adult learners (N = 276). An online survey tool was developed to collect information on the interests, expectations, and benefits of learning about Holocaust‐related topics among online users of four Italian Holocaust museums' social media profiles (Facebook, Twitter, Instagram and YouTube). Descriptive and inferential statistics were used to summarise the characteristics of the sample and to answer the research questions. Results and Conclusions The results show that most of the respondents are mostly women, with an average age of 50 and a higher level of education. In terms of interest and expectations, they are particularly interested in issues related to the intertwining of transnational and national memory. They also express a sense of civic responsibility with regard to the legacy of the Holocaust. Finally, components of the learning process show proactive behaviour and a preference for individual learning, while interaction with peers is considered less important. Takeaways There is an urgent need to understand how learners' preferences influence the development of learning ecologies and the types of content they are most likely to be exposed to as a result. It is also important for social media content providers to understand that learners are looking for quality resources and trustworthy content to further their education.
... As with other societal practices, digital technologies have transformed the memorialization of mass atrocities [4,20,62,63,90,92,102]. While mass media had a major influence on memorialization already in the analog era [91], the rise of digital platforms caused a profound disruption in memory practices. ...
Preprint
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The memorialization of mass atrocities such as war crimes and genocides facilitates the remembrance of past suffering, honors those who resisted the perpetrators, and helps prevent the distortion of historical facts. Digital technologies have transformed memorialization practices by enabling less top-down and more creative approaches to remember mass atrocities. At the same time, they may also facilitate the spread of denialism and distortion, attempt to justify past crimes and attack the dignity of victims. The emergence of generative forms of artificial intelligence (AI), which produce textual and visual content, has the potential to revolutionize the field of memorialization even further. AI can identify patterns in training data to create new narratives for representing and interpreting mass atrocities - and do so in a fraction of the time it takes for humans. The use of generative AI in this context raises numerous questions: For example, can the paucity of training data on mass atrocities distort how AI interprets some atrocity-related inquiries? How important is the ability to differentiate between human- and AI-made content concerning mass atrocities? Can AI-made content be used to promote false information concerning atrocities? This article addresses these and other questions by examining the opportunities and risks associated with using generative AIs for memorializing mass atrocities. It also discusses recommendations for AIs integration in memorialization practices to steer the use of these technologies toward a more ethical and sustainable direction.
... The reason for choosing the field of education and culture is that education and culture are mutually integrated. Education constantly changes following cultural developments because education is a process of transferring cultural values [31][32][33][34][35][36][37][38]. Education is also a process of involving someone in a culture and making them behave based on each culture [31,35,39]. ...
Article
Disaster risk reduction is a significant focus on sustainable development. One way to reduce disaster risk is through disaster education. Through disaster education, disaster knowledge and disaster mitigation knowledge will be obtained. This research is a preliminary study of didactic transposition in disaster education. The method used in this study is the SLR approach and bibliometric analysis. The research findings indicate four forms of connectedness, classified based on the main keyword, disaster knowledge. The four linkages are described as (a) co-occurrence network analysis; (b) word cloud analysis; (c) word tree maps analysis; and (d) network visualization analysis. Subsequently, the findings of the four connectedness are grouped into four clusters. The first cluster is disaster risk reduction, the second cluster is knowledge, the third cluster is disaster mitigation, and the fourth cluster is disaster knowledge. The four connectedness and four clusters will be used as recommendations for future research on the design and development of didactic transpositions in disaster education for prospective elementary school teachers.
... Abschließend soll eine Einordnung der vorliegenden Studie in den aktuellen Forschungsdiskurs erfolgen. Da sich das Forschungsfeld zum Einsatz der Sozialen Medien in der Bildungsarbeit von KZ-Gedenkstätten, wie bereits von Manca (2021b) ...
Thesis
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Zusammenfassung Im Zuge der Digitalisierung sind deutschsprachige KZ-Gedenkstätten zunehmend in den Sozialen Medien präsent. Vor dem Hintergrund des historisch-politischen Bildungsauftrages von KZ-Gedenkstätten ist es von Interesse zu klären, wie die Präsenz in den Sozialen Medien für diesen genutzt wird oder werden kann. Hierbei fokussiert die vorliegende Arbeit auf die Perspektive der Mitarbeitenden aus KZ-Gedenkstätten. Das Ziel der Forschungsarbeit liegt demzufolge in der Beantwortung der Frage, wie Mitarbeitende aus KZ-Gedenkstätten die Präsenz ihrer Einrichtung in den Sozialen Medien in Bezug auf Bildungsarbeit verhandeln. Um die Forschungsfrage zu beantworten, wurden teilstandardisierte Leitfadeninterviews mit Mitarbeitenden aus deutschsprachigen KZ-Gedenkstätten geführt. Die Interviews wurden mithilfe einer Kombination der konstruktivistischen Grounded-Theory und der dokumentarischen Methode ausgewertet. Aus dem daraus entstandenen Theoriemodell wird ersichtlich, dass die Zuordnung der Sozialen Medien zur Bildungsarbeit zentral von den vorhandenen Ressourcen und der Verhandlung der Potenziale und Grenzen, die für die Nutzung gesehen werden, abhängt. Die diversen Standpunkte der Befragten, ob und wie die Sozialen Medien für Bildungsarbeit genutzt werden, zeigen, dass sich das Themenfeld des Einsatzes der Sozialen Medien in Bezug zur digitalen Bildungsarbeit in KZ-Gedenkstätten aktuell noch aktiv in einem Verhandlungsprozess befindet. Die vorliegende Studie ist sowohl als reflexiver Einblick des Status Quo für Akteur*innen in der Praxis von Interesse als auch für den weiteren erziehungswissenschaftlichen Diskurs bezüglich der Möglichkeiten von digitaler Bildungsarbeit in den Sozialen Medien. Schlüsselwörter: Gedenkstättenpädagogik; Soziale Medien; digitale Bildungsarbeit; historisch-politische Bildung; KZ-Gedenkstätten; Digitalisierung; Grounded-Theory-Methodologie; Dokumentarische Methode
... That workshop centred on the practices and politics of memorialisation in places associated with death, genocide, trauma, and other violent histories. In the workshop, we incorporated VR field trips to the UNESCO World Heritage-listed ABSM in O swięcim, Poland, a case study that was also discussed in the lecture section of the workshop and that is the subject of a burgeoning literature focused on digital education and remembrance (see Carter-White, 2018; Commane & Potton, 2019;Manca, 2021). ...
Article
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We examine the claim that virtual reality (VR) holds significant potential for pedagogical applications in geography. We do so with reference to results from a two-year research-teaching project embedded in a postgraduate course on “Heritage and Its Management.” We reflect on the implementation of a VR field trip to the Auschwitz-Birkenau State Museum enabled by the high-immersive Inside Auschwitz guided documentary, drawing on surveys and interviews held with students after their participation in the field trip. We found that VR technology may work as a (dis)inhibitor and provided users with a sense of social and temporal freedom to explore sites but in combination with a new set of spatial and perceptual constraints. The VR field trip generated curiosity about the “details” of the site, but we argue that learning with and through VR technology only became possible via active bodily adaptations and renewed understandings of bodily capacities and their inequalities. We conclude that VR works most effectively if conceived not as a journey into a self-contained virtual realm but instead as a spatial prompt designed to provoke new questions for students already on the path to developing geographical understandings and imaginations related to specific sites.
... The IHRA (2019), for example, recommends deploying social media in Holocaust education, which may pave the way for engaging forms of teaching and learning about the subject. As stressed in recent reviews, although Holocaust remembrance is a well-established research field, very few studies or theoretical works are available about social media use for Holocaust teaching and learning (Manca, 2021a). This is of paramount importance if we consider that museums are playing an increasingly important role in out-of-school and informal learning (Ennes, 2021) and that education, whether in formal or informal learning settings, remains at the heart of Holocaust museums' mission. ...
Article
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Digital technologies and social media platforms have been used in museum communication for over a decade now, and Holocaust museums have increasingly adopted them in their modes of commemoration and provision of educational content. Nevertheless, very limited research has been conducted into the potential of social media as new memory ecologies. In this exploratory study, we conceive social media platforms as socio-technical-ecological systems whereby users develop and engage with memory practices of the Holocaust. We adopt a networked socio-ecological approach to analyse how a sample of Holocaust museums (N = 69) develop practices of digital Holocaust memory in social media. The institutions are analysed in terms of “size” (small, medium, or large), how they differ in their attitudes towards these practices, and to what extent they circulate Holocaust memory on social media. The study adopts multiple quantitative approaches and combines the results of a survey with a set of social media metrics analysing how museums engage on Facebook, Twitter, Instagram, and YouTube in terms of generated content, interactivity, popularity, and type of content. Results show that museums have an overall positive attitude towards social media although some concerns were expressed, mostly by smaller institutions; they tend to use mostly Facebook, Instagram and YouTube, and to share educational content and information about the museum's activities. However, despite a tendency to aggregate a large number of fans and followers, especially in the case of larger institutions, interaction with users remains limited. Prospects for more interactive participation and its implications are also discussed.
... Museums and memorials play a significant role as "lieux de mémoire" (Nora, 1989) -whether physical or virtual -in strengthening the presence of the past and specific experiential connections to the past (Ebbrecht-Hartmann, 2020). However, very little research has been conducted on the extent to which social media are used in Holocaust memory and Holocaust education, also because the two fields still rely on separate areas of research (Manca, 2021a). ...
Technical Report
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In this report, we present the findings of a survey which was aimed at investigating if and how a large sample of Holocaust museums and memorials use Social Media (SM) in their communication channels. The findings reported in this study reflect the responses of 69 Holocaust museums and memorials from across the world. The most representative countries are Germany (36.2%), the United States of America (13.0%), Italy (10.1%), Austria (5.8%) and Poland (5.8%). The institutions vary widely in age, ranging from the Auschwitz-Birkenau State Museum and Památník Terezín, established in 1947, to the most recent KL Plaszow Museum and Memorial in Krakow, opened in 2021. In terms of type, they are mostly Memorial Sites (54%), Holocaust Museums (38%) and Former Concentration Camps (41%), but War and Military and Virtual museums are also included in the sample. Almost all the institutions have a website (99%) and 61 out of 69 (88%) reported using SM as a communication channel. Key Findings • Attitudes towards social media are globally positive, with 96% of respondents that consider SM beneficial for the museum/memorial and an important means for outreach (91%). While respondents consider SM a worthwhile investment (83%), they also expressed a need for dedicated resources to be set aside for SM (72%), with 54% reporting that SM require more resources than the museum can currently afford. • 59% of the institutions using SM have been doing so for over three years. • The Museums/memorials that use SM tend to concentrate on a few platforms. Facebook is the most frequently used (87% use it daily or weekly), followed by Instagram (62%, daily and weekly use) and Twitter (45%, daily and weekly use). • 48% of the institutions have an internal SM manager, while only 10% use an external SM Manager. In 31% of cases, the Director is in charge of social media profiles. Persons in charge of SM profiles have specific expertise in SM management or marketing only in 38% of cases. . • In terms of SM content, the institutions tend to publish mainly educational material (80%), to use SM for sharing information about activities and initiatives (74%) and to organise educational events (70%) often or very often. • 90% of the respondents reported that their institution follows the SM profile of other museums/memorials and 67% declared that they draw inspiration from those profiles. • Only 30% reported the intention to change their SM policies and strategies, mostly to diversify content according to the nature of the different platforms, to develop specific content for SM, to increase the number of platforms used, and to improve strategies and interaction with followers/fans. • As for changes induced by the COVID-19 pandemic, 89% reported pandemic-induced changes in various activities. Most institutions have increased the number of online events (79%), the frequency of posting (75%), and the variety of contents (74%). Other activities such as fundraising campaigns (80%) and contests/competitions (79%) have remained constant, while training on SM marketing has only increased in 25% of cases.
... In this study, we investigate how three prominent Holocaust museums -Yad Vashem in Israel, the United States Holocaust Memorial Museum in Washington D.C., and the Auschwitz-Birkenau Memorial and Museum in Poland -use Twitter, Facebook and Instagram to enhance knowledge and understanding of historical and remembrance events among the general public, and as distribution channels of Holocaust education. In fact, as reported elsewhere (e.g., Manca, 2020), while Holocaust memory is a well-established research field, there is a clear lack of empirical research on social media potential for teaching and learning about the Holocaust. By using a sample of contents published on social media, this study uses a data-driven approach to analyse the topics and phrases that appear most often in the contents posted by the three museums. ...
Conference Paper
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The use of digital technologies and social media has become an increasingly significant means for engagement in many fields, and that of cultural heritage is no exception. Specifically, Holocaust museums have long been committed to providing historical and educational content to their audiences, and to this end digital communication channels and social media in particular figure among the means employed. Despite this, relatively few research studies have investigated the potential of Holocaust museums' use of social media as new memory ecologies. This preliminary study investigates how three prominent Holocaust museums (Yad Vashem in Israel, the United States Holocaust Memorial Museum in Washington D.C., and the Auschwitz-Birkenau Memorial and Museum in Poland) use Twitter, Facebook and Instagram to enhance knowledge and understanding of historical and remembrance events among the general public. Using a mixed-methods approach, we analysed the museums’ social media profiles on Facebook, Twitter and Instagram to investigate the topics and phrases that appear most often in the posted contents. Through latent semantic analyses, we determined the words most frequently used by the three museums themselves and within the three social media channels. Additionally, we employed topic modelling to determine underlying themes. This approach allowed us to identify possible similarities and differences between the museums’ communication output and their social media channels. Moreover, to illustrate these potential similarities and differences, we also conducted 2-Mode network analyses. Our results show that the museums’ use of each social media channel exhibits different types of topical foci. For example, Twitter posts specifically include terminology on the Auschwitz camp, Facebook communication is more centred on the “exhibition” and the “Nazi” regime, while on Instagram the combination of “holocaust” and “photo” can often be found. Furthermore, similarities were also found, namely that the topic of “Auschwitz” is omnipresent and that all museums appear to focus on the 1941–1945 timeframe. The study has implications for the kind of historical knowledge and contemporary information that Holocaust museums and memorials contribute to disseminating on their social media profiles.
... The benefits of the destinations that will be visited when the pandemic ends will not stop being promoted. The main way to do this is through social networks [38,39,40,41,42,43], which exponentially increased the number of users during the mandatory confinement [44]. At the beginning of 2020, more than 4.500 million people used the Internet in the world and 3.800 million were social media users. ...
Preprint
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The social confinement resulting from the COVID-19 crisis temporarily reduced greenhouse gas emissions. Although experts consider that the decrease in pollution rates was not drastic, some surveys detect a growth in social concern about the climate. In this environment, institutions, city councils and companies have promoted sustainable tourism as a necessary option, even before world society regains freedom of movement. This work analyzes and geolocates the sustainable tourism and ecotourism proposals on Twitter, quantitatively and qualitatively, using the Twitonomy Premium tool, with data extracted at the end of December 2020. The results show an arduous activity in Ireland, Kenya, Sri Lanka, India, Croatia, Spain, Finland, France, Mexico and Pakistan, among others. The accounts that achieve the most impact and engagement are both from public institutions and influencers specialized in travel, writers and chefs, who act as eco-influencers. Ecotourism is promoted as the necessary option for the conservation of cities and landscapes, which will be visited by tourists supposedly more aware after the virus.
... Moreover, recent studies have shown that research in the two subfields of Holocaust remembrance and Holocaust education are largely underpinned by different conceptual frameworks. While the former has become a well-established research field, there is a clear lack of empirical research on social media use for teaching and learning about the Holocaust [48]. This study provides a preliminary analysis of what type of content these three major Holocaust institutions publish on social media and how they engage their respective online communities. ...
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With the passing of the last testimonies, Holocaust remembrance and Holocaust education progressively rely on digital technologies to engage people in immersive, simulative, and even counterfactual memories of the Holocaust. This preliminary study investigates how three prominent Holocaust museums use social media to enhance the general public’s knowledge and understanding of historical and remembrance events. A mixed-method approach based on a combination of social media analytics and latent semantic analysis was used to investigate the Facebook, Twitter, Instagram, and YouTube profiles of Yad Vashem, the United States Holocaust Memorial Museum, and the Auschwitz–Birkenau Memorial and Museum. This social media analysis adopted a combination of metrics and was focused on how these social media profiles engage the public at both the page-content and relational levels, while their communication strategies were analysed in terms of generated content, interactivity, and popularity. Latent semantic analysis was used to analyse the most frequently used hashtags and words to investigate what topics and phrases appear most often in the content posted by the three museums. Overall, the results show that the three organisations are more active on Twitter than on Facebook and Instagram, with the Auschwitz–Birkenau Museum and Memorial occupying a prominent position in Twitter discourse while Yad Vashem and the United States Holocaust Memorial Museum had stronger presences on YouTube. Although the United States Holocaust Memorial Museum exhibits some interactivity with its Facebook fan community, there is a general tendency to use social media as a one-way broadcast mode of communication. Finally, the analysis of terms and hashtags revealed the centrality of “Auschwitz” as a broad topic of Holocaust discourse, overshadowing other topics, especially those related to recent events.
Chapter
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This article examines how war memory circulates, connects and collides on digital media platforms driven by digital publics that form around popular culture. Through a case study of vernacular memory discourses emerging around a game inspired by the Yugoslav war, the article investigates how the commenting practices of YouTube users provide insights into the feelings of belonging of conflict-affected subjects that go beyond ethnicity and exceed geographical boundaries. The comments of 331 videos were analysed, using an open source tool and sequential mixed-method content analysis. Media-based collectivities emerging on YouTube are influenced by the reactive and asynchronous dynamics of comments that stimulate the emergence of micro-narratives. Within this plurality of voices, connective moments focus on shared memories of trauma and displacement beyond ethnicity. However, clashing collective memories cause disputes that reify identification along ethnic lines. The article concludes that memory discourses emerging in the margins of YouTube represent the affective reactions of serendipitous encounters between users of audio-visual content.
Conference Paper
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In historical memory education, digital technologies are gaining momentum and becoming influential in enhancing the general public's knowledge and understanding of historical events such as genocides and war atrocities. Holocaust remembrance centres and Holocaust museums have had a solid presence on the Internet for considerable time now, curating websites, mailing lists and other digital services. Social media are increasingly proving to be extremely valuable tools for allowing museums to engage with their public and for managing relations with past and future visitors. Indeed, Facebook pages, Twitter accounts and Instagram profiles have become significant components of the communication portfolios of various Holocaust organisations. Twitter mostly helps the public to keep up with the latest information and developments of the organisations concerned, while the Facebook pages of Holocaust victims and individual memorials are mainly set up for historical memorialisation. Despite growing use of these channels, very little research has been conducted to investigate the communication strategy of Holocaust organizations in social media, and a comprehensive overview of Holocaust memorial site presence on social media is still lacking. This study provides a preliminary analysis of Facebook pages and Twitter profiles of 23 memorials of former concentration camp located across Europe. The overarching aim is to investigate how these memorial organisations engage the public through social media, both at content page level and at relational level. The communication strategies of Facebook pages and Twitter profiles were analysed in terms of generated content, interactivity and popularity. A quantitative analysis was conducted by manual search and inspection of pages and profiles, combined with the application of social media data analysis platforms like LikeAlyzer, Fanpage Karma and Twitonomy. Results show that the majority (N=17) of the memorial organizations have a Facebook page, while only about a third (N=9) are active on Twitter. Moreover, great variance among the various social media services was observed, with many showing limited activity or low engagement levels. Indications for future research and limitations of the study are also reported.
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This article examines how digital technology interacts with Holocaust remembrance in post-socialist countries. Using the Lviv pogrom of 1941 as a case study, it explores how Russophone and Ukrainophone web users engage with audiovisual tributes to this event on YouTube. The article scrutinizes user engagement with Holocaust memory on two levels: the level of representation (how the pogrom is represented on YouTube) and the level of interaction (how users interact with tributes to the pogrom). The article suggest that digital media can democratize existing memory practices, but it does not necessarily lead to more pluralist views on the past.
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Framing the Holocaust in popular knowledge: 3 articles about the Holocaust in English, Hebrew and Polish Wikipedia The goal of this article is to examine how different events and phenomena related to the Second World War and the Holocaust are framed via Wikipedia articles written in Polish, Hebrew and English. Departing from the pillars of the theory of framing in mass media, the article conducts a content analysis of three articles, in three different languages. The articles under analysis are the following: “Auschwitz-Birkenau Camp”, “The Pogrom in Jedwabne”, and “Righteous Among the Nations”. The analysis will use the four roles of frames as categories, determined by Entman: definition of the problem/phenomenon, causal interpretation, moral evaluation, and treatment recommendation. Analyzing how the articles fulfill each of the roles in the different languages, the research hypothesis is that the framing of the phenomena will differ between the versions, and each version will follow pillars of the collective memory of the Holocaust in its respective country. Findings, however, are not in complete compliance with this hypothesis. Kształtowanie popularnej wiedzy o Holocauście na przykładzie trzech artykułów z polskiej, hebrajskiej i angielskiej Wikipedii Celem artykułu jest zbadanie, jak przedstawiane są wybrane wydarzenia i zjawiska, związane z historią II wojny światowej oraz Holokaustem, w internetowej encyklopedii „Wikipedia” w różnych językach. Prezentowana analiza treści opiera się na teorii framingu w mass mediach i obejmuje trzy artykuły: „Auschwitz-Birkenau”, „Pogrom w Jedwabnem” oraz „Sprawiedliwy wśród Narodów Świata”, opublikowane w językach polskim, angielskim oraz hebrajskim. W analizie wykorzystano cztery role „ram” (frames), sformułowane przez Entmana: definicja problemu/zjawiska, interpretacja przyczyn, ewaluacja moralna oraz propozycja rozwiązań. Autor, badając to, jak poszczególne artykuły wypełniają każdą z tych ról, stawia hipotezę, zgodnie z którą teksty przedstawiają ten sam temat w różny sposób, w zależności od podstaw pamięci zbiorowej w danym kraju. Wyniki badań jednak nie zawsze są zgodne z tą hipotezą.
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Background and Context The increasingly widespread use of social media to expand one's social connections is a relatively new but important phenomenon that has implications for teaching, learning, and teachers’ professional knowledge and development in the 21st century. Educational research in this area is expanding, but further investigation is necessary to better determine how to best support teachers in their professional development, collaboration, and classroom teaching. Prior literature reviews have focused extensively on higher education settings or particular platforms or platform types (e.g., Facebook, microblogging). This article provides needed insights into K–12 settings and encompasses work from a variety of social media types. We describe a systematic review of more than a decade of educational research from various countries to present the state of the field in K–12 teachers’ use of social media for teaching and professional learning across various platforms. Research Questions To define social media's potentially beneficial roles in teaching and learning, we must first take an in-depth look at teachers’ current social media practices. Toward this end, we approached our review with the following research question: How are social media perceived and used by K–12 teachers for their teaching or professional learning, and with what impacts on teachers’ practices? Research Design Guided by Preferred Reporting Items for Systematic Reviews and Meta-Analyses (PRISMA) established standards for rigor and quality in systematic literature reviews, this article reviews empirical research to examine how social media are perceived and used by K–12 teachers with what impacts on teachers’ practices. Findings We find that social media features offer several benefits for helping teachers fulfill their goals for classroom teaching, including enhancing student engagement, community connections, and teacher–student interactions, but these affordances come with challenges that must be navigated. The literature also suggests that social media features provide benefits for teachers’ professional learning within both formal professional development programs and informal learning networks. Conclusions Implications of this literature review for future research and the design of educational practices are discussed in the final section. Among our conclusions are calls for more data triangulation between teachers’ and students’ learning and experiences on social media, more attention to teachers’ observational behaviors on social media, and further exploration of how social media facilitates interplay between teachers’ formal and informal learning.
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Despite the documented number of studies that investigate social media in teaching and learning settings, the topic of social media literacy is still an under-researched area. This study adopts the theoretical lens of New Literacy studies to suggest a combined perspective for investigating social media literacies. This perspective considers both social media skills that are transversal across different social media (global skills), and those that pertain to a specific social media platform (local skills). It examines practices that are decontextualized (literacy as something to be acquired), and those that are situated and context-dependent (literacy through participation). To map current research on social media skills, a systematic literature review was conducted. Analysis of 54 publications was carried out following the UNESCO DLGF framework for digital literacy competencies, and also using a critical lens based on four metaphors whereby, for learning purposes, social media are seen as a tool, as a process, as collaboration, and as participation. The results show that most of the studies consider global social media skills, while only a few examine skills sets specific to a particular social media platform. In addition, most of the identified skills concern decontextualized practices, with very few studies emphasizing the importance of fostering situated social media practices. We conclude that there is a need for more expansive theoretical elaboration in the field, and provide a number of recommendations for investigating, understanding, and designing educational curricula and activities that support the development of social media literacy.
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This study presents a netnographic discourse analysis of social media content generated around three high profile European Holocaust heritage sites: Ann Frank's House in Amsterdam, The Auschwitz-Birkenau Memorial and Museum in Poland, and the Jewish Museum in Berlin, Germany. It identifies four salient discourses under the headings of Holocaust heritage as social memory, reactions to Holocaust heritage, obligation and ritual, and transgressive visitor behaviour which frame the values, existential anxieties, emotions, priorities and expectations of visitors. The findings will be of interest to stakeholders involved in the planning and management of Holocaust heritage since they provide unique access to a synthesis of unmediated visitor feedback on European Holocaust heritage experiences.
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Users of highly visual social media (HVSM), such as Snapchat and Instagram, share their messages through images, rather than relying on words. A significant proportion of people that use these platforms are adolescents. Previous research reveals mixed evidence regarding the impact of online social technologies on this age group’s mental wellbeing, but it is uncertain whether the psychological effects of visual content alone differ from text-driven social media. This scoping review maps existing literature that has published evidence about highly visual social media, specifically its psychological impact on young people. Nine electronic databases and grey literature from 2010 until March 2019 were reviewed for articles describing any aspect of visual social media, young people and their mental health. The screening process retrieved 239 articles. With the application of eligibility criteria, this figure was reduced to 25 articles for analysis. Results indicate a paucity of data that exclusively examines HVSM. The predominance of literature relies on quantitative methods to achieve its objectives. Many findings are inconsistent and lack the richness that qualitative data may provide to explore the reasons for theses mixed findings.
Chapter
This chapter is an introduction to Holocaust memory and social media, and discusses the experience of the Holocaust memory and history through Instagram. It demonstrates the ways in which networked images taken by visitors and tourists at Auschwitz State Museum affect, shift, or confirm methods of both scholarly and popular engagement with Holocaust history and memory. The chapter builds on the discussions of the Holocaust and dark tourism, concerning the Holocaust in the digital age, engaging with public representations and the Holocaust vis‐a‐vis the Instagram hashtag. Using the hashtag as a pivot point, it discusses its importance in the context of contemporary photographs of Auschwitz, shared by English‐speaking tourists on Instagram. Attempts to communicate the experience of visiting Auschwitz rely on a sense of place‐making connected to an “imagined Auschwitz.”
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All forms of collective memory embody attempts at meaning-making - efforts to integrate experience and provide a coherent foundation for individual and collective identities. However, different modes of collective memory have different meaning-making potentials. In this article, I will assess three modes of remembering, namely folk, commemorative and mediatised memory, from the perspective of how they generate integrative meaning. Each of these modes of remembrance will be examined through the prism of a case study examining the nature of the memories associated with a specific lieux de memoire. I will suggest that over time, memory becomes progressively ‘unanchored’ from localised contexts due to its increasing technological and institutional mediation and that this has important implications for the depth and kind of meaning it provides.
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This article analyses how pre-internet historical images of atrocity are used on social media in the era of misinformation, disinformation and a rising radical right. Combining scholarship in cultural sociology, media studies and communication, and history, the article introduces two concepts: image substitute and visual fake history. Image substitute is an image of an historical event from a particular time or place, which is used to represent a tragedy from a different decade or geographical location. Visual fake history is a combination of truth, misinformation and disinformation about past events through reliance on historical images as image substitutes and accompanying narratives. These concepts are developed empirically on the basis of images representing the Ukrainian famine of 1932–1933, circulated on Instagram under #holodomor between 2012–2018. It is shown that the Ukrainian famine was visualized through images of Soviet and South Asian famines and the Holocaust, which were embedded in anti-communist and anti-Semitic narratives.
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Commercial social media are being increasingly adopted in formal learning settings even though they have not been conceived specifically for education. Whereas highly popular social services like Facebook and Twitter have been thoroughly investigated for their benefits for teaching and learning in higher education, other social media platforms which have been gaining considerable attention among youth have been largely overlooked in scholarly literature. The purpose of this study is to fill that vacuum by analyzing whether and how social media platforms like Instagram, Pinterest, Snapchat and WhatsApp have become an integral component of teaching and learning in higher education. A total of 46 studies are analyzed in terms of what pedagogical affordances of these four platforms they identify (e.g., mixing information and learning resources, hybridization of expertise, widening of the context of learning) and the benefits for learning that the authors go on to investigate. Results show that although the use of WhatsApp is well documented in a plethora of studies, there is a dearth of research about Instagram, Pinterest and Snapchat. While more than half of the studies are carried out in the Middle East and Asian areas and investigate mostly benefits for second and foreign language learning, the overall geographical distribution of studies examining learning via social media reflects the preferences expressed for these services on the part of the general population. Moreover, it is found that the pedagogical affordances of social media are still only being partially implemented and that diverse social media exploit affordances to different degrees.
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Based on two current case studies, the article shows that social media offer short texts which can be read as a condensation of a considerable range of actors and their positions. Using social media allows teachers to integrate controversy at different places of historical-political education. Social media can illustrate controversies in the fields of history politics and memory culture. The two case studies are on the one hand on the controversies around awarding the music prize “Echo” to the Hip-Hop-musicians Kollegah and Farid Bang in April 2018 and on the other hand on the instrumentalization of the memory of the bombing of Dresden at the end of the Second World War in February 2018. Both topics/issues sparked controversies in social media with discursive references to the Holocaust. Since the 1970s the Beutelsbach consensus—as a minimum standard of civic education—offers guidelines for dealing with controversial topics—also beyond the Holocaust. The article deals with the question, to what extent also controversial right-wing populist and extremist positions—not only by means of social media—should be integrated into learning processes in order to illustrate didactic opportunities for Holocaust Education resulting from the two case studies.
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This paper analyses the memory crisis resulting from conflicting perceptions of the Shoah in Western and Central Europe. To clarify this memory crisis, crucial aspects of these divergent perceptions will be discussed. From the Western perspective, there is a strong tendency to underline the universal meaning and importance of the Shoah, and to institutionalize this in UN and EU resolutions and declarations. From an Eastern perspective, this process of globalizing Shoah discourse is often considered to be a Western preoccupation and as just another mechanism to promulgate further Western cultural domination. In Central Europe the supposed singularity of the Shoah is not only often doubted, but the focus is shifted far more on to processing communism and identity-based policies. To clarify and illustrate how the Shoah is reflected on in historical debates and the public domain, recent Polish and Hungarian monuments, museums, literature and films are discussed.
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This investigation featured a content analysis of 2,269 publicly available YouTube comment postings in order to provide insight into how users evaluate and interpret videos containing explicit and graphic imagery with palpable relevance to themes of evil. Famed social psychologist Leonard Berkowitz (1999), suggested that evil should necessarily have differing gradients. Using this framework, select comments from four widely viewed and graphic videos from the following events were utilized as they were deemed to depict evil in the following descending order: The Holocaust, 9/11, the 2015 WDBJ shootings, and the 2014 Ray Rice assault. It was hypothesized and largely found that videos associated with greater evil showed a greater recognition from YouTube users as such as well as greater compassion toward the depicted victims. However, as expected, there were also tendencies for the Holocaust video to be particularly associated with select negative comments (e.g., racism or suggesting it was a fake event). This research furthers our understanding of how individuals make sense of traumatic events with varying degrees of evil in an online context.
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This paper presents data drawn from a recent empirical study involving more than 8,000 English secondary school students (aged 11–18) who took part in either a survey or focus group interview. It critically examines the significance of Auschwitz and the wider camp system within young people’s knowledge and understanding of the Holocaust. The paper reflects upon the tension between, on the one hand, academic historians’ requirements of clarity, differentiation and the recognition of both complexity and nuance in making sense of this past, and, on the other, the imprecision, abstraction and/or confusion often associated with, and characteristic of, dominant, Auschwitz-centric narratives of the Holocaust. In doing so, it identifies a number of important yet ostensibly widely shared misinterpretations, mistakes and misconceptions reflected in English school students’ engagement with this history.
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Revisiting Holocaust Representation in the Post-Witness Era shifts focus from discussions on the ethics and limits of representation to the relevance of imagination in Holocaust commemoration. It re-examines ethical, aesthetic and political dilemmas arising from the crucial transfer of memory from the realm of 'living memory' contained by the survivors and their families, to culturally and politically mediated memory practices realised by post-witness generations. Why are artistic imaginative representations of the Holocaust important now? Critical analyses of little discussed artworks, memorials, film, comics and literature point to a diversification of approaches and Holocaust re-presentations in Europe, showing that memory and imagination are increasingly and intimately intertwined. This volume's contributions make apparent the genuine struggle among those born after the Holocaust, whether Jewish, Polish, German, Austrian, or Swedish, to make the past relevant in the present, well-aware that one cannot fully own or comprehend it
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This paper seeks to map theoretical and practical preoccupations in the contemporary relationship between places of commemoration and more abstract spaces of Holocaust memory. While the range of this topic is broad, I narrow the scope by interrogating specific ways in which the Auschwitz-Birkenau Memorial and Museum engages with Holocaust-related visual content on Instagram. The direction in which the memory of the Holocaust is moving and the ubiquity of social media posts, forces institutions like the Auschwitz-Birkenau Museum to valorise, react, and engage with new media content. Therefore, the case study of ‘selfies from Auschwitz’ resonates in productive ways with questions of individual and institutional socio-historical agency in curatorship of 21 st century Holocaust memory, as well as discussions on guardianship and claims to ownership of memory in the digital age. Contending that the Museum asserts itself as an increasingly visible actor in the transnational social media Holocaust discourse, I trace the history of the Museum’s social media presence and engagement. © 2017 School of Modern Languages and Cultures, University of Leeds. All rights reserved.
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Eastern European EU accession candidates have used memorial museums and installed new permanent exhibitions to communicate with “Europe” in view of the Holocaust's “univer salization” and “Europeanization.” One group demands that “Europe” acknowledge its suffering under Communism, while the other group tries to demonstrate its compatibility with Europe by invoking “Europe” in their exhibition texts and publications and referencing western Holocaust museums in their aesthetics. This article focuses on two countries from each group: Latvia and Lithuania, which highlight their victimhood under “double occupation,” on the one hand; and the current successor states of the “Slovak Republic” and the “Independent State of Croatia,” two Nazi satellite states, on the other. I begin by analysing how the terms “Holocaust,” “genocide,” and “mass violence” are used in the respective Latvian, Lithuanian, Slovak and Croatian memorial museums. I argue that both groups share an awkwardness in dealing with the term “Holocaust,” and a tendency to present “our” victims with the help of individual stories and private photographs designed to evoke empathy, while presenting “their” victims – Jews and, even more so, Roma – with the help of often humiliating photos shot by the perpetrators. I then show that the post-Yugoslav wars of the 1990s – in contrast to the peaceful transitions in the other countries – had a distinctive effect on debates concerning the Holocaust, genocide, and mass violence. Moving beyond the realm of museum analysis, I pinpoint the broader cultural phenomenon of Croats, Serbs, and Bosniaks portraying themselves as “the new Jews,” before focusing specifically on the new permanent exhibition at the Srebrenica-Potočari Memorial, which I discuss as a best practice example for the universalization of the Holocaust.
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More than other collective memories, the Holocaust is the most vivid memory in today’s Israeli existence. As a result of comprehensive official and unofficial memory work that utilizes the Holocaust as a political and educational tool, on the one hand, and due to the advent of the new media, on the other, its grip on everyday Israeli reality is only growing stronger. As part of a broader research project focusing on resistive cultural activity on Israeli Twitter, this article makes visible the striking omnipresence of the Holocaust on this social network, while maintaining that many of the ‘Holocaust tweets’ constitute an act of resistance. That is, users are engaged in oppositional decoding in a battle against the hegemonic Holocaust discourse.
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Learning on and through social media is becoming a cornerstone of lifelong learning, creating places not only for accessing information, but also for finding other self-motivated learners. Such is the case for Reddit, the online news sharing site that is also a forum for asking and answering questions. We studied learning practices found in ‘Ask’ subreddits AskScience, Ask_Politics, AskAcademia, and AskHistorians to develop a coding schema for informal learning. This paper describes the process of evaluating and defining a workable coding schema, one that started with attention to learning processes associated with discourse, exploratory talk, and conversational dialogue, and ended with including norms and practices on Reddit and the support of communities of inquiry. Our ‘learning in the wild’ coding schema contributes a content analysis schema for learning through social media, and an understanding of how knowledge, ideas, and resources are shared in open, online learning forums.
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Museums often cite supporting teachers and schools as a goal, and museum educators frequently create resources or provide professional development for this audience, though the two entities have little contact. This qualitative study sought to examine the perspectives of museum educators at a regional Holocaust museum as they planned and presented two-week-long professional development workshops for educators. Pre-workshop and post-workshop interviews were conducted with three museum educators responsible for the workshops, which were also observed in their entirety. Findings indicate that all three museum educators believed the Holocaust to be difficult knowledge. However, each approached the topic in a different manner based on their personal experience and understanding of Holocaust education, resulting in three vastly different presentation styles. These varied presentations resulted in an uneven focus on content, with few concrete classroom connections. The article concludes by discussing implications for museum-initiated professional development and avenues for further research.
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The paper critically discusses the various types of engagements young people are having around Holocaust remembrance on Instagram, specifically using the hashtag #Auschwitz. Although this dialogue is not straightforward or without issue, we argue that young people’s online engagements with sites of trauma – in this case Instagram and #Auschwitz – opens important avenues for debates on Holocaust remembrance, but also a space where images continue to generate visibility of the horrors of the Holocaust for future generations. Importantly, we maintain that social media can give young people voice and place in debates, which they may feel they cannot be part of in more formal contexts.
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This article considers the reasons for the paucity, by contrast to the literature of the wartime ghettos and camps, of cultural representations of the Einsatzgruppen murders. It does so by analysing those representations that do exist, in the form of memoirs, poetry and fiction by eyewitnesses and survivors, as well as a diary kept by a bystander to these mass shootings. The article concludes by asking whether very nature of these murders means that they are all but unrepresentable.
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This chapter addresses the topic of presenting and teaching the past over the course of time with an emphasis on the remembrance of the Holocaust in different countries and in a global context. It focuses on four aspects: educational media (school books and curricula in particular); museums of the Holocaust; television and films; and the Internet. During the last decades a plethora of new research and presentation approaches on the Holocaust has emerged. This development is indicative of a dynamic international interest and a paradigm shift.
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The impact of social media has grown significantly during the past decade in several fields of our society. This article advocates the research subfield of social media memory studies based on empirical data from a case study on the role of social media in a local conflict about re-naming a public square in an average German town. The square had been named after Paul von Hindenburg, who played a crucial role in the implementation of Adolf Hitler as German Reichskanzler and was therefore regarded as an inadequate public patron. Conservatives fought against the new name, also on Facebook. Our findings indicate that the platform played a decisive role as counter-public sphere against hegemonic mainstream media and politics in fostering a new historical consciousness. The case might be seen as a precedent of right-wing movements and their use of social media in the Brexit campaign or the US elections.
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What is digital memory? How are digital technologies changing what we remember and how? Records of the past used to be expensive and bulky to keep, and difficult to access. But digital media technologies provide cheap data storage and easy data retrieval, with mobile networks enabling unprecedented global accessibility and participation in the creation of memories. Save As⁵ Digital Memories brings together leading international scholars to address on-line memorials, blogging, mobile phones, social networking sites and the digital archive. They focus on topical subjects such the 'war on terror', cyberpunk, the Holocaust, digital remixing and the virtual museum. Trans-disciplinary and original, the book will appeal to those interested in how digital media technologies shape human memory. Providing an accessible and bold introduction to the subject of digital memory, each essay shows how digital technologies are changing human memory discourses, practices and forms, as well as the way we conceptualise memory itself.
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This chapter is concerned not so much with Holocaust denial in those European countries where it is an offense, but rather examines the various and different forms of trivialization of the Nazi genocide of Europe’s Jews during the Second World War. This trivialization of the Nazi genocide does not always occur with the intention of diminishing it but rather with the intention of using the Holocaust to draw attention to political or social issues, such as abortion, mass animal transports and so on or, indeed, simply to serve as an advertising ploy. Those who use such a clearly loaded historical term in order to dramatically publicize their concerns usually do so not to defame or discredit Jews. This is different to what is often referred to as ‘Holocaust distortion’ in which a reversal of perpetrator-victim depicts Israel as the ‘new Nazis’ and puts ‘the Jews’ in general under general suspicion for all the evil in the world and in particular for the conflict in the Middle East. In this instance, the conduct of the Israeli military in the Gaza Strip and the Israeli government’s policy is equated with Nazi persecution. The terms ‘Holocaust inversion’ and ‘Holocaust equivalence’ thus describe a situation in which Israel is delegitimized because the government or the military are accused of behaving toward the Palestinians in the same way as the Nazis had against the Jews, leading to the ‘annihilation’ of the Palestinians.
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The placemaking selfie documents a complex relationship between embodied social context and networked social media presence. The complexity of these placemaking selfies is particularly apparent in the ‘out-of-place’ selfie, taken at a location considered too austere for what is often cast as a frivolous act. Rather than moving to quickly condemn these out-of-place selfies, this chapter explores how we might read such gestures as attempts to negotiate two overlapping frames – one embodied and physically situated, and the other circulating within an affective imagined community. This act of ‘self-witnessing’ serves as a form of parasocial civic engagement that attempts to communicate one’s own place within interpenetrating social spaces, no matter how gawking or disengaged they may appear at first analysis.