Autofiction, Post-conflict Narratives, and New Memory Cultures

A reaction against the death of the author provided one context in which autofiction started to develop in the 1970s. The rebuttal of the death of the author has been prominent among postcolonial writers, who, because their voices were historically marginalized until the recent past, are unlikely to accept the tacit silencing that theories of the death of the author might imply. Through a discussion of Chimamanda Ngozi Adichie’s depiction of Nigeria’s Biafran War of 1967–1970 in Half of a Yellow Sun (2006) and Justin Cartwright’s reflection on the massacre of Zulus by Boers in 1838 in Up Against the Night (2015), this chapter shows how they use techniques associated with autofiction to contribute to new forms of memory culture in post-conflict societies.

Monuments for deserters: A particularity of German memory culture

This paper examines the changing face of deserters in Germany and the gradual entry of monuments dedicated to them into German memorial culture. The multiple changes in the perception of the Wehrmacht (united armed forces of Nazi Germany from 1935-1945) deserters during the last 70 years from cowards and traitors to (anti-)heroes to victims is the result of generational shifts and changed political contexts. Deserters from the Wehrmacht were a taboo subject for a long time. Over the course of the past thirty years, their story has been reappraised. It now has a visual presence in the form of counter monuments which challenge notions of traditional heroic military virtues and the place of resistance in modern political German culture. Counter-monuments, which had their origins in Germany in the 1980s, were always intended to be provocative, for they sought to disrupt a discourse that had become anachronistic, even unbearable in the eyes of many. Whether they will continue to have a presence, whether further deserter monuments will be built, or whether a future retrospective evaluation will show these monuments to have been an ephemeral and singular phenomenon, is still uncertain.

Fluchtpunkt Techno?

The term “conexión chilena” is regularly used in print media and internet articles to describe a group of DJs, some of them very successful, who fled as children with their families to Europe during the Chilean military dictatorship (1973–1990) and have become part of the growing EDM scene there since the 1990s. Names that are often mentioned in this context include Matías Aguayo, Andrés and Pier Bucci, Luciano (Lucien Nicolet), Martin Schopf/DJ Dandy Jack, Paula Schopf/DJ Chica Paula, Ricardo Villalobos and Cristian Vogel. Based on interviews and the analytical study of selected tracks by three of these artists, this article explores the question of the role that the “conexión” actually played. On the one hand, this question is applied to the work and career of the artists themselves, especially in light of developments in Chilean memory culture. On the other hand, it is applied to the early internationalization and transatlantic exchange in the field of techno and EDM. (Vorlage)

Kindsein – Erinnern – Erzählen

Artikelbeginn:[English title and abstract below] »Erinnerungen aus der Kindheit kann man doch nur haben, wenn man selbst kein Kind ist« (de Velasco 2013, S. 10) – so kommentiert die 13-jährige homodiegetische Erzählerin Nini im Roman Tigermilch das Auftauchen einer ersten bewussten »richtige[n] Kindheitserinnerung« (ebd.). Angesprochen ist damit der zunächst paradox anmutende Zusammenhang von Kindsein und Erinnern. Sich selbst im umfassenderen Sinn daran zu erinnern, wie es ist, ein Kind zu sein, gehört zu den Fähigkeiten, die Kindern nicht zugesprochen werden. Die Kindheit gilt als das Lebensalter, in dem man ganz bei sich ist, in dem alles gegenwärtig und vieles möglich ist. Pläne und Perspektiven richten sich in die offene Zukunft, im Rückblick über Erinnerungen zu verfügen und sie als Teil der eigenen Biografie zu begreifen, wird selbst zum Zeichen der Differenz: ein Indiz dafür, dass die Kindheit bereits an ihr Ende gekommen ist. Recalling and Retelling ChildhoodThe (Self)Depiction of Childhood during German Reunification from Memory Culture and Generational Viewpoints Ever since the Peaceful Revolution paved the way for the reunification of Germany in 1990, texts and media for children and young adults have depicted these historical events from a range of narrative and generational viewpoints. This article addresses forms of childhood remembrance of this era of radical political and social upheaval in East Germany, focussing on autobiographical texts and media (essays and comics) as well as novels and stories. These are discussed through the lens of memory studies with respect to individual and collective identity and memory construction, and as functions of intra- and intergenerational communication. Using selected examples and with reference to the categories of the novel of remembrance and the novel of memory, the article identifies narrative strategies and image–text relationships employed to recall the events preceding and following German reunification. It shows how texts filter, interpret and condense individual memories, and link these to generational memory, and how they may ultimately be seen as contributions to communicative memory.

The Historical Memory of the 1812 War in Lithuania in the 19th and Early 20th Centuries: A Complex Process

In historiography, significant attention to the memory culture of the Napoleonic Wars in Europe focuses on issues relating to the memory culture of the Franco-Russian War of 1812; however, the case of Lithuania is not commonly analysed separately, thus this article discusses how assessments of the 1812 war were maintained in the historical memory in Lithuania. The Russian government offered the population in the lands of the former GDL its official version of the historical memory of the 1812 war (of a heroic battle against an invader), which contradicted the version this population considered as ‘its own’, experienced as their support for Napoleon and the new political and social prospects they believed he would bring. The Russian government’s censorship of written literature suppressed the spread of the people’s ‘own’ local historical memory, yet it did not prove to be so effective due to the population’s very limited opportunities to use the printed word. Communicative memory dominated in the land in the first half of the 19th century, becoming the main source testifying to and passing on to subsequent generations the actual multifaceted experiences of the 1812 war, including the chance of liberation from the yoke of the Russian Empire. In the second half of the 19th century, representatives of local Russian imperial government structures and the local Russian intelligentsia, responding to the 1812 war as a Polish struggle for freedom and a symbol of political independence, explained in academic, educational and popular literature that the hopes of the Poles related to Napoleon were actually unfounded: the French emperor had no intentions of restoring the former Polish-Lithuanian Commonwealth within its historical boundaries, but simply wanted to fill his army units with Polish forces. It was highlighted that this expression of Polish support for Napoleon stopped the Russian imperial government’s potential plans to restore the Poles’ former statehood. This so-called regional narrative which appeared in history textbooks and was used by exacting emotional and visual impact in order to influence the political and cultural provisions of the younger generation had a dual purpose. First, to justify the discriminatory policies against individuals of ‘Polish origins’. Second, to ‘block’ the path for using the 1812 war as a historical argument testifying not just to the common historical past and struggle of Poles and Lithuanians but also their possible political future, which was openly expressed in the Polish national discourse of the early 20th century. Over the course of a hundred years, despite the government’s actions, Poles managed to uphold ‘their own’ historical memory about the 1812 war; its meanings were spread in various forms of media such as fictional literature, museum exhibitions and history textbooks, and were used to shape the political and cultural position of the younger generation. In the Lithuanian national discourse on the other hand, the 1812 war, along with the 1830–1831 and 1863–1864 uprisings, was viewed as a matter concerning the Poles and the Polonised nobility, and it was thus a foreign place of historical memory. The 1812 war and assessments of its potential importance to Lithuanians in the Lithuanian national discourse of the early 20th century were one-off cases and fragmented, while their spread among broader layers of society was limited.

Ceremonial events at non-sites of memory: Seven framings of a difficult past

The author discusses uncommemorated and under-remembered sites of past violence in terms of the conditions of their transformation into memory sites. Commemorative ceremonies, which may be staged at non-sites of memory, are presented as affective media of memory and identity, demonstrating social responses to the sites, as well as placing the local past in the context of supra-local memory forms. The argument is grounded in the material gathered from fieldwork during the research project on uncommemorated sites of genocide in Poland and, predominantly, in a detailed case study of a ceremony witnessed by the author in 2016 in Radecznica (Lublin Voivodship) at a burial site of victims of the “Holocaust by bullets”. In the article the discourse of speeches delivered during the ceremony is analyzed, on the assumption that they can reveal rules of national Polish memory culture dictating what may be commemorated and how cultural mechanisms have a power to hinder commemoration. As a result, seven distinctive framings of past events that kept returning in subsequent speeches were identified and interpreted as “memory devices” that enable and facilitate recollection, but also mark out the limits of what can be remembered and passed on.

Epilogue

This chapter investigates the fates of NPEA staff and pupils after the end of the Third Reich. It begins with an account of how the schools’ former adherents fared under Allied denazification processes, and the ways in which these shaped later exculpatory narratives regarding the Napolas’ exact nature and relationship with the Nazi regime. It then describes the formation of the NPEA old boys’ networks (Traditionsgemeinschaften), and the various stages in the development of Napola memory culture, considering how successful the ‘Napolaner’ may have been in creating a unique strand of collective memory all their own, defined by their own specific identification as a ‘community of experience’. It also analyses former pupils’ reactions to the appearance of books, films, and TV programmes dealing with the NPEA in the post-war and post-Wall media landscape, including the psycho-historical study Das Erbe der Napola (1996), and Dennis Gansel’s film Napola: Elite für den Führer / Napola: Before the Fall (2005). The chapter concludes by siting these findings within the context of relevant literature on Allied denazification policy, veterans’ organizations in the Federal Republic, and post-war German memory.