This retrospective offers a first hand account on internal conflicts in ZANU during the 1970s, which resulted in the defeat of its left wing. Chung's narratives include her experiences in two guerrilla camps. She recalls her encounters with the charismatic Josiah Tongogara, a legendary military commander during Zimbabwe's liberation war (known as the ©second chimurenga♯), who died at the threshold to Independence. The personal recollection of a transition to national sovereignty concludes with an incisive analysis of developments after Independence. It ends with Chung's vision for the Zimbabwe of the future. Fay Chung served within the Ministry of Education in post-colonial Zimbabwe for a total of fourteen years, at the end as the Minister of Education and Culture. Her autobiographical account has the childhood experiences in colonial Rhodesia as a point of departure. Like many other Zimbabwean intellectuals she joined the liberation struggle. From the mid-1970s she worked within the ZANU-organised educational sphere.

Politics and Cultures of Liberation: Media, Memory, and Projections of Democracy focuses on mapping, analyzing, and evaluating memories, rituals, and artistic responses to the theme of “liberation.” How is the national framed within a dynamic system of intercultural contact zones highlighting often competing agendas of remembrance? How does the production, (re)mediation, and framing of narratives within different social, territorial, and political environments determine the cultural memory of liberation? The articles compiled in this volume seek to provide new interdisciplinary and intercultural perspectives on the politics and cultures of liberation by examining commemorative practices, artistic responses, and audio-visual media that lend themselves for transnational exploration. They offer a wide range of diverse intercultural perspectives on media, memory, liberation, (self)Americanization, and conceptualizations of democracy from the war years, through the Cold War era to the 21st century.

Are Flashbulb memories special or ordinary memory formations? Are emotional, cognitive, or social factors highly relevant for the formation of Flashbulb memories? How can sociological, historical, and cultural issues help us to understand the process? What is the difference between Flashbulb memories, memories of traumatic experiences, and highly vivid personal memories? How can we provide a valid and reliable measure for Flashbulb memories? This edition of Flashbulb Memories: New Challenges and Future Perspectives revisits these questions, considering significant new evidence and research in the field. It now includes additional chapters focusing on experimental investigations, and review studies on positive vs. negative Flashbulb memories. Bringing together leading international researchers, the book presents significant progress in this area of research, which has remained divisive for the past 40 years. The discussion of Flashbulb memories also contributes to the understanding of the general functioning of autobiographical memory. It will provide essential reading for researchers in Flashbulb memories and will be of great interest to those in related areas such as cognitive psychology, social psychology, cross-cultural psychology, sociology, political sciences, and history, as well as clinicians dealing with those who have strong Flashbulb memories after personal traumatic events.

This book provides a state-of-the-art review and critical evaluation of research into 'flashbulb' memories. The opening chapters explore the 'encoding' view of flashbulb memory formation and critically appraise a number of lines of research that have opposed this view. It is concluded that this research does not provide convincing evidence for the rejection of the encoding view. Subsequent chapters review and appraise more recent work which has generally found in favour of the flashbulb concept. But this research too, does not provide unequivocal support for the encoding view of flashbulb memory formation. Evidence from clinical studies of flashbulb memories, particularly in post-traumatic stress disorder and related emotional disturbances, is then considered. The clinical studies provide the most striking evidence of flashbulb memories and strongly suggest that these arise in response to intense affective experiences. Neurobiological models of memory formation are briefly reviewed and one view suggesting that there may be multiple routes to memory formation is explored in detail. From this research it seems possible that there could be a specific route for the formation of detailed and durable memories associated with emotional experiences. In the final chapter a cognitive account of flashbulb memories is outlined. This account is centred on recent plan-based theories of emotion and proposes that flashbulb memories arise in responses to disruptions of personal and cultural plans. This chapter also considers the wider functions of flashbulb memories and their potential role in the formation of generational identity.

Micronesians often liken the Pacific War to a typhoon, one that swept away their former lives and brought dramatic changes to their understandings of the world and their places in it. Whether they spent the war in bomb shelters, in sweet potato fields under the guns of Japanese soldiers, or in their homes on atolls sheltered from the war, Micronesians who survived those years know that their peoples passed through a major historical transformation. Yet Pacific War histories scarcely mention the Islanders across whose lands and seas the fighting waged. Memories of War sets out to the fill that historical gap by presenting the missing voices of Micronesians and by viewing those years from their perspectives. The focus is on Micronesian remembrances—the ritual commemorations, features of the landscape, stories, dances, and songs that keep their memories of the conflict alive. The inclusion of numerous and extensive interviews and songs is an important feature of this book, allowing Micronesians to speak for themselves about their experiences. In addition, they also reveal distinctively Micronesian cultural memories of war. Memories of War preserves powerful and poignant memories for Micronesians; it also demonstrates to students of history and culture the extent to which cultural practices and values shape the remembrance of personal experience.

DIVA rethinking of the differing national memories of the Second World War in the Pacific in light of recent theories of nationalism, imperialism, and colonialism./div

Transitional justice studies typically focuses on how nations remember, face and deal with histories of past violence. This book, however, shifts the frame from national discourses of transitional justice onto local memory actors who attempt to engage with these broader systems of meaning from below. The case study is based on the memory struggles of individuals and groups who are attempting to gain access to the discourses and benefits associated with dominant memory identities of ‘victim’ and ‘veteran’ in the context of post-transition South Africa. They share a common history of squatter resistance in the Western Cape in the 1980s and a common struggle for inclusion in dominant memory frameworks. The main theme of this book is the politics of memory, as it relates to the conversation between national and local memory. Integrated within this theme is the further theme of alternative histories and counter-memories of struggle from below. In focusing on counter memories of violence and transition this book aims to tell a different version of South African liberation history in relation to the dominant narrative. It analyses local memory actors' attempts to bring their lived histories into conversation with national discourses of reconciliation and the national liberation struggle. In doing so it unpacks a memory paradox occurring within these narratives, which highlights the politics of inclusion and exclusion within the frames of transitional justice knowledge. On the one hand this alternate story exposes the paradox between local and national memory while on the other hand it brings into focus the local experience of the intersection between international transitional justice discourses and national transition politics. This book will be of local and international interest to scholars and students in the field of transitional justice, memory politics, national liberation struggle and South African historiography. It will also be of interest to a broader South Africa public, as it offers a deeper understanding of South Africa’s history, which challenges taken for granted transitional justice frames of knowledge.

Members of the Rainbow Division, 42nd Infantry discuss what it was like to participate in the liberation of the Dachau concentration camp in April of 1945.

What did it feel like to be a child in France during World War II? Feeling Memory is an affective exploration of children’s lives in wartime France and the ways they are remembered. Lindsey Dodd draws on the recorded oral narratives of a hundred people to examine the variety of experiences children had during the war. She considers different aspects of remembering, underscoring the centrality of emotion to memory. This book covers a wide range of locations—the country and the city, Occupied France and the Free Zone—and situations—well-off and poor children, those separated from their families and those with them; it places Jewish children’s experiences alongside non-Jewish children’s. Against the backdrop of momentous events, readers encounter children playing, working, eating, thinking, doing, and feeling. An investigation of the emotions of history, Feeling Memory argues for the transformative potential of affect theory and affective methodologies in oral history and the history of everyday life. This book makes major contributions to the history of France during World War II, understandings of children’s lives in war, and the use of memory in historical and oral history analysis.

1)It refers to a fine, soft, and smooth peduncle. It has the same meaning as touch, the sixth of the 12 relationships, and refers to the sense of touch that causes fine, soft, and smooth pleasure. 2)It refers to six superhuman abilities of freedom and freedom. That is, the divine-foot-path, which allows the body to appear as the mind desires, the heavenly-eye-path, which does not hinder the ability to see the life, death, sorrow, and joys of the six paths of living beings, and the various forms of the world, and the suffering and suffering of the six paths of living beings. Heavenly hearing, capable of hearing the language of happiness, anxiety, and joy, and various voices of the world; Tasimtong, knowing well the thoughts in the hearts of all beings in the six paths; and the destiny of the past life of oneself and the six living beings. It refers to the fateful tong (宿命通), which knows things well, and the progressive tong (漏盡通) that cuts off all the sufferings of the three worlds and does not receive birth and death in the three worlds. 3)The Sanskrit word is paca-kāmaguṇa, and it is also called the five myo-yok, the five myo-yok, and the five myo-saks. It refers to the five desires caused by obsession with the five boundaries of color, nature, scent, taste, and touch. In other words, it refers to lust, sexual desire, pleasure, lust, and lust. 4)It is also called the 10 paths of good karma, and is the opposite of the 10 paths of evil. 10Evil karma means committing acts of killing, stealing, adultery, lying, profane words, harsh words, sly words, greed, anger, and foolishness. Avoiding the above ten evils is the 10 good karma paths. 5)It refers to the five defilements that cover the nature of the mind and prevent good dharma from occurring: greed, anger, lethargy, delusion, and doubt. 6)Among the six paramitas, it refers to the jhana paramita. 7)In the new translation, each view is translated as review. Gak (覺) means to pursue and reason, which means thinking roughly about the principles of things, and gwan (觀) refers to the mental action of thinking carefully about the name and meaning of a method. These two impede the righteous mind of the second Zen or higher, so if they continue, the body and mind become tired and damaged, and they become obstacles to righteous thoughts. Depending on the presence or absence of each of these organs, it is possible to determine whether the depth of the right mind is shallow or deep. In Volume 21 of 『Chapahamgyeong』, it is said, “Having awareness and contemplation is called nine actions.” Since the angles and tubes are the cause of language, language does not exist apart from the angles and tubes. 8)Profit, non-profit, fame, obscurity, discussion, non-discussion, suffering, pleasure, etc. 9)It is also called worldly way or worldly way, and is the opposite concept of Murudo. It is called Yurudo because it is related to the practice of bringing about the consequences of the three worlds, including humans and heaven. 10) It is also called the fourth heart, and refers to the four hearts of self-love, sorrow, joy, and sorrow. 11) Also called the Four Minds, it observes that the body is unclean through self-image and fantasy, observes that perception is painful, observes that the mind is impermanent, and observes that the mind is impermanent. It refers to observing this non-self (no-self) and replacing the four inherited contemplative methods of meditation, pleasure, appearance, and self. 12) It is also called the 4th process, and it is an empty-rooted decision, a food-free decision, a non-possessed decision, and an emergency non-injury decision. ) refers to Gongmubyeoncheojeong transcends the fourth jhana of the form of meditation, destroys and eliminates all thoughts that hinder jhāna, and thinks that space is infinite. Consciousness and consciousness are thought to be infinite, transcending emptiness and consciousness. The non-possessing state transcends the non-possessing state and corresponds to non-possession, and one thinks about the idea of ​​non-possession and settles on it. Non-non-possessive pre-condition transcends the non-possessive pre-disposition, thinks and possesses the concept [相] of non-possessive, non-possessive, and settles in it. This Jeong (定) is different from the annihilated Jeong (想) because it is the predominant form of ignorance (無明), and it is also different from the impermanent Jeong (無想定) because it is not impermanent (無想). 13) It is also called the 7 points of knowledge and 7 parts of vision. It is a practice that corresponds to the sixth class among the 37 classes. First, awareness of awareness is having a clear mind and always keeping jhāna and wisdom in mind. Second, the way to choose the law is to rely on wisdom to choose the true law and discard the false law. Third, Jeongjin-gakji (精進覺支) means devoting oneself to cultivating and learning the Dharma (Dharma) and not showing a lazy mind. Fourth, enlightenment is the joy of attaining the right Dharma. Fifth, Gyeongangakji (輕安覺支), also known as Uigakji (猗覺支), is when the body and mind are light, comfortable, and comfortable. Sixth, clear awareness is not being distracted by meditation. Seventh, blind spot is maintaining balance without the mind being biased or obsessed. 14) It refers to the five sense organs of sentient beings. The five sense organs, including the eyes, ears, nose, tongue, and body, produce emotions and are therefore called the five emotions.