Collective Memory (1800) Most interpretations of history are to some extend based on an arbitrary selection of events influenced by ideology. Accordingly, they can easily assume a mythical character, which can function to legitimize social and political practices or mobilize action or identification with a cause through anchoring of the present in the past and actualization of the past in the present. Through this mythologization, nations, social groups or set of individuals produce its collective memory and establish their distinctive identity (Wistrich and Ohana 1995: ix). In order to understand how the Zionist movement creates their specific view on the Diaspora, and how Gordon uses this view to establish a distinct identity for the Jewish people, we must understand the mechanics of collective memory. Collective memory is the remembered history of a community; the way groups form memories out of a shared past to create a common identity. Collective memory is the structures that underlie all myths and histories without any distinction between them. The past that is fixed and internalized is myth, whether it is fact or fiction (Assmann 2011: 59). Therefore the memory of a group is a construction, or reconstruction, of the past. Collective memory can be expressed through a variety of different medias, e.g. festivals, rituals, symbols, memorial places, museums, as well as oral and written narratives, like myths, prophecies, law material, biographies and perceived historical accounts (Lewis 1975: 13). Each memory is specifically designed to recall events in the history of the collective. The past remembered is not necessarily a historically accurate past, but it is based on stories recognized to be the past as it has been remembe... ... middle of paper ... ...m the identity of the exile, but a transformation of the exile identity (Zerubavel 1995: 21). National redemption was linked to the idea of redeeming the land, and accordingly Zionist settlers believed they would find personal and collective redemption in the process of settling in and working the land (Zerubavel 1995: 28). Rebuilding the nation through settlements became a sacred act, a work of creation; As I will show in my examination of Gordon’s ideology Zionist settlers replaced God as the creator of life (Zerubavel 1995: 29). The negation of the Diaspora has a mythical character, which functions to legitimize social and political practices and mobilize action and identification with a cause. Gordon establishes this myth of identity through anchoring of the present in the diasporic past and actualization of the diasporic past in the present in the Yishuv.
This book was published in 1981 with an immense elaboration of media hype. This is a story of a young Mexican American who felt disgusted of being pointed out as a minority and was unhappy with affirmative action programs although he had gained advantages from them. He acknowledged the gap that was created between him and his parents as the penalty immigrants ought to pay to develop and grow into American culture. And he confessed that he got bewildered to see other Hispanic teachers and students determined to preserve their ethnicity and traditions by asking for such issues to be dealt with as departments of Chicano studies and minority literature classes. A lot of critics criticized him as a defector of his heritage, but there are a few who believed him to be a sober vote in opposition to the political intemperance of the 1960s and 1970s.
Stavans, I. (2005). Assimilation and Jewish Ethnic Identity. The Jewish Identity Project: New American Photography, Rpt. In Race and Ethnicity. Ed. Uma Kukathas. Detroit: Greenhaven Press, 2008. Contemporary Issues Companion. Retrieved Apr 4, 2014, from http://ic.galegroup.com.proxy.hvcc.edu:2048/ic/ovic/ViewpointsDetailsPage/ViewpointsDetailsWindow?failOverType=&query=&prodId=OVIC&windowstate=normal&contentModules=&mode=view&displayGroupName=Viewpoints&limiter=&currPage=&disableHighlighting=false&displa
Golden and Sarna. "The American Jewish Experience in the Twentieth Century: Antisemitism and Assimilation, The Twentieth Century, Divining America: Religion in American History, TeacherServe, National Humanities Center." The American Jewish Experience in the Twentieth Century: Antisemitism and Assimilation, The Twentieth Century, Divining America: Religion in American History, TeacherServe, National Humanities Center. N.p., n.d. Web. 20 May 2014.
Hertzberg, Arthur. (1973). The Jews of the United States. New York: Quadrangle/ The New York Times Book Co.
Brandeis’s depiction of Jewish qualities is, more than anything, a call to understand Jewish identity. As a proponent of Zionism, Brandeis recognized the importance of unity, and tried to bring Jews together in identifying their characteristics: “…qualities with which every one of us is familiar…” (Glatzer 707). In the United States, a country whose Jewish population was composed of Jews from other nations around the globe, a sense of strong identity was of singular importance. These treasured qualities of mind, body and character “…may properly be called Jewish qualities.” (Glatzer 707). Brandeis redefines the meaning of “Jew” for those who had lost themselves in immigration and overwhelming anti-Semitism.
On November 29, 1947, the United Nations voted for a partition resolution that led to the establishment of the nation of Israel in May, 1948. This was great news for Jews in Palestine and the diaspora as it meant the fulfillment of the quest for the rebirth of their nation in their previous homeland after many years of wandering (Pappe, 2006, p. 12). However, their Palestinian Arab counterparts opposed to the establishment from the start felt cheated by the international community and remained categorical that the final answer to the Jewish problem would only be solved in blood and fire (Karsh, 2002, p. 8).
With the creation of Israel, Jews have all the objective accoutrements of a civilization: religion, language, customs, literature, institutions, and a territorial and political home. But what about subjective identification? Jews living in other cultures have distributed themselves along a continuum stretching from total identification with Judaism and Israel to nominal Judaism and full identification with the civilization within which they reside, the latter, however, occurr...
...omy created through strong opposite identities helps Gordon consolidate his goal of reasserting the Jewish people as a strong nation rebuilding their homeland and their faith. Gordon’s goal is to create a new kind of Jew, who works in the land with manual labor in unison with nature. For this ideal to be attractive he needs to establish a strong opposite in order to crystallize the necessity for the change. As a narrative construction, the negation of the Diaspora serves an important function in Gordon’s essays, first because it establishes a certain ideology within his community of readers, and second because it effectively establishes a set of boundaries between the future in Palestine and the past in the Diaspora. By determining Jews certain downfall in the Diaspora through the estrangement from labor, pioneers are encourages to embrace hard labor in the Yishuv.
Flohr, Paul R., and Jehuda Reinharz. "2." The Jew in the modern world: a documentary history. 3 ed. New York: Oxford University Press, 1980. Print.
Collective memory is commonly defined as “shared individual memories” but in the source Collective Memory from a Psychological Perspective, it is better defined as “publicly available symbols maintained by society” (Coman et al.). The article went on to explain how collective memory differs from an individual memory in the sense that “an individual restructures the world” so that one can better remember, whereas in collective memory, the memory is restructured by society. In this case, the photograph from atop Mount Suribachi is most definitely a symbol that has been passed on from person to person, family to family, newspaper to newspaper since the day it was taken. It was printed in papers all over country, used as a means of gathering funds
Remembrance is an integral part of our everyday lives. Both pleasant and unpleasant memories shape who we are as human beings. The definition of memory is two fold 1. “the faculty by which the mind stores and remembers information” and 2. “Something remembered from the past; a recollection” (Google Definition). The life of memory has three stages in which it is created. An event occurs in ones life it becomes encoded and stored in the brain. Following the encoding, the brain then has full access to retrieve the memory in a response to any current activity or thought. Memories are unique to each person. There are three main types of memories that are studied. An individual memory is one that is formed by his or her personal experiences. An institutional
Knott , Kim, and Seán McLoughlin, eds. Diasporas Concepts, Intersections, Identities. New York : Zed Books, 2010. Print.
Penkower, Monty Noam. The Holocaust and Israel Reborn: From Catastrophe to Sovereignty. IL: University of Illinois Press,
The most significant number of Palestinians immigrants came to the United States in the years of 1800 and 1920. They left Palestine for many reasons. Most of them came to seek better job opportunities. Their culture background and experience makes the Arab ethnic group very different. Most early Arab immigrants around the late 19th century were from Lebanon, and Syria and were mostly Christian. Most Arabs left for different reasons. Some listened to Arab leaders’ call to get out of the way of the advancing armies, many were expelled, yet most of them fled so they would not be caught in the middle of the war and many left because of the war.”Had Arabs accepted the 1947 United Nations resolution not a single Palestinian would have become a refugee and an independent Arab state would exist besides ...
Memory is the tool we use to learn and think. We all use memory in our everyday lives. Memory is the mental faculty of retaining and recalling past experiences. We all reassure ourselves that our memories are accurate and precise. Many people believe that they would be able to remember anything from the event and the different features of the situation. Yet, people don’t realize the fact that the more you think about a situation the more likely the story will change. Our memories are not a camcorder or a camera. Our memory tends to be very selective and reconstructive.