BS2615-1-WI10

Crucial in understanding cultural memory as a phenomenon is the distinction between memory and history. This distinction was put forward by Pierre Nora, who pinpointed a niche in-between history and memory. Simply put, memories are the events that actually happened, while histories are subjective representations of what historians believe is crucial to remember. This dichotomy, it should be noted, emerged at a particular moment in history: it implies that there used to be a time when memories could exist as such — without being representational.

Either in visualized or abstracted form, one of the largest complications of memorializing our past is the inevitable fact that it is absent. Every memory we try to reproduce becomes – as Terdiman states – a 'present past'. It is this impractical desire for recalling what is gone forever that brings to surface a feeling of nostalgia, noticeable in many aspects of daily life but most specifically in cultural products.

German Egyptologists Jan Assmann in his book "Das kulturelle Gedächtnis",

Narrative criticism is one of a number of modern forms of criticism based in contemporary literary theory and practice - in this case, from narratology. In common with other literary approaches (and in contrast to historical forms of criticism), narrative criticism treats the text as a unit, and focusses on narrative structure and composition, plot development, themes and motifs, characters and characterisation.[14] Narrative criticism is a complex field, but some central concerns include the reliability of the narrator, the question of authorial intent (expressed in terms of the context in which the text was written and its presumed intended audience), and the implications of multiple interpretation (meaning an awareness that a narrative is capable of more than one i

cultural memory is embodied in objectivations that store meaning in a concentrated manner; meanings to be shared. They can be texts (such as sacred texts), chronicles, or poetry. They can be monuments, such as buildings or statues, or any material signs or memorabilia erected as reminders. In addition, cultural memory is embodied in regularly repeated and repeatable practices: festivals, ceremonies, and rites. Finally, cultural memory--like individual memory--is linked to places.

Cultural memory constructs and maintains identity. As long as a group of people maintains and cultivates a common cultural memory, the group continues to exist. Yerushalmi (1982) shows that Jews consciously cultivated identity through remembrance. The frequency of the injunction "Zachor!" (Remember!) in the Jewish Bible is a case in point.