جستجوی مقالات مرتبط با کلیدواژه « فراموشی » در نشریات گروه « علوم اجتماعی »

Memory is one of the most important individual and social dimensions of human beings. Memory, even in its most personal form, is influenced by social, economic, and political contexts. Norms, values, and social rules, which have been passed down from generation to generation, shows that memory has a social dimension. Collective memory is not like a fixed and unchangeable format, but also a process that is Constructed under the influence of the present and social frameworks. The main issue of the present study, entitled "Poles in World War II in Kermanshah", is to try to understand how the process of forgetting about Polish refugees in the city of Kermanshah. The theoretical framework of the research is based on the theory of social memory of Maurice Halbwax and the social frameworks of memory (age, sex, race, religion, ethnicity, socioeconomic status) to which Holbwax refers and also Paul Ricoeur's views, which are also influenced by Holbawax's theory of social memory in the discussion of recollection and forgetfulness, have been used. The research approach is qualitative and the method of narrative analysis has been used. 82 people were interviewed through purposive sampling and to increase the validity of the research, the relevant documents were also examined. The results indicate that collective memory is constructed by factors such as media, formal education, memorial ceremonies and memorial communities, places, the possibility of having different groups in society and the relationship and membership of different socialgroups with each other, Economic social class and ideology.

Floods are one of the natural disasters. Our understanding of floods as a catastrophe is a constructivism - interpretive. We will try to identify the flood narrative in the lived experience of the flood victims. The main question of the research is: how do the people of Poledokhtar city narrate the flood disaster? To answer this question in the tradition of qualitative research in the framework of the method of narrative analysis and qualitative interviews with eighteen samples, we have collected information and analyzed it. The results of this study show that the understanding of flood victims is in the context of technocratic shortcomings and inefficiencies, as well as under the religious paradigm as divine punishment and atonement for sins. The flood disrupts the supposed order of the communities and distorts the dignity of the flood victims and creates events such as displacement, humiliation and discrimination for them. The flood disaster has also created a dialectic of cooperation and division that is changing the social order. The flood victims' account of the post-flood situation also suggests that these situations create a kind of local and public dissatisfaction that can politicize the risk of floods and fluctuate social capital. Also in the catastrophic continuum, the vulnerability of flood victims has two cultural and material aspects that are manifested in experiences such as lack and need. Social resilience and dealing with disaster is also achieved by resorting to meaningful religious systems and the idea of self-salvation despite the death of other and the experience of loss.

Memory politics is achieved through the application of cultural memory and is used for remembering. Symbols, Memorials, celebration, murals, posters, mourning rituals and scripts are called cultural memory and contribute into the reconstruction of the memory. Objects and public spaces have inherent potentials to represent cultural politics and thus can lend themselves into collective remembering; in this process though, some part of the historical past are left out in the discourse. Manipulated remembering includes forgetting. During the Pahlavi era, as well as Iranian post revolutionary governments, there was an instance on selective remembrance of the history which in return has caused memory obsessions. The forgetfulness that is situated in the narrative of the historical past creates a divide between meaning and identity making and challenges the face-off between social actors and governments. This matter renders them incapable of narrating their national selves and inflicts a cultural trauma on the society.