In the present contribution, I explore how telling intergenerational memory episodes ensures the narrative tellability and memorability of autobiographical memories in StoryCorps, a digital memory-sharing platform and archive. I first pinpoint the structural and conceptual connections between narrative and autobiographical, intergenerational, and collective memory, highlighting the possible effects of digitalization and archiving on narrative structure. Then, I analyze four autobiographical stories with intergenerational family memories from the StoryCorps database to demonstrate how the storyteller constructs tellability and memorability by strategically centering the intergenerational memory episode. I conclude that sharing individual memories on digital storytelling platforms accomplishes complex identity work for two reasons. First, it facilitates the narrative transformation of these remembered events into digitally mediated collective memory. Second, storytelling becomes a source of agency and cultural responsibility. With its focused analysis of digitalized private memories, the article contributes to understanding how digital storytelling and memory-sharing mediate mnemonic practices by recording, storing, editing, and sharing autobiographical memory narratives for undetermined audiences in an indefinite time frame.

This article discusses barriers to the citizen practices of Russian lesbian, gay, bisexual and transgender activists in the memory politics of Russian sexual citizenship. Based on memories of activism, as told in interviews with Russian lesbian, gay, bisexual and transgender activists, we focus on how these memories play a role in their national and transnational struggles for sexual rights and recognition, and how intersectional inequalities may create barriers to their queer and memory space-making practices. The interviews were conducted in 2021 ( before the war between Russia and Ukraine, which started in 2022) and focus on the period between 2010 and 2020. Our findings highlight how intersectional inequalities of power influence Russian sexual citizenship and queer (memory) space-making, both at home and abroad. Theoretically, the results reveal the need to situate Russian lesbian, gay, bisexual and transgender activism in time, place and space in research on narratives of progress and social change in studies of queer global politics and transnational solidarities.

This article explores a community memory project on World War I led by first-generation migrants living in Northern Ireland. As a location recovering from 30 years of political violence, debates on commemoration are frequently reduced to the bi-partisan lens of Irish nationalism or British unionism. World War I is one episode often interpreted through this exclusivist framework. Recent immigration, however, raises questions as to how those who are neither nationalist nor unionist can partake in public memory debates. Drawing on the project’s experiences, I argue that incorporating migrants’ worldviews on the past can elucidate important transcultural analysis and positively aid in reframing simplistic ethno-national interpretations. Transcultural methods can illuminate cross-cultural themes and explicate differences and similarities across multiple groups rather than just two historically divided communities. Thus, transcultural approaches offer a novel means of generating holistic dialogue on memory which has transformative potential for a society transitioning from conflict to peace.

Mnemonics is an international collaborative initiative to provide doctoral training in memory studies that has been organizing a rotating small-scale summer school since 2012.The network had been launched at a meeting in Brussels 1 year earlier.The first person to float the idea for it was none other than the renowned memory scholar Andreas Huyssen -though when I brought this up in my introduction to a keynote lecture by him a few years ago, he claimed to have forgotten it.I had met

Latin America is a very fertile region for memory studies, as evidenced by the publications that range from the founding works of Elizabeth Jelin to the most recent compilation works. It is important to recognize that this consolidated field of studies has traditionally revolved around victimization processes and, more recently, transitional justice. However, it is also a scenario for the renewal of memory studies, in tune with contemporary global debates such as (1) the new generations and post-memory; (2) the redefinition of the role of the state as guarantor of official and public memories and, added to this; (3) the new place (geographical, institutional) occupied by the citizenry. Based on an assessment that recovers both the founding studies in Latin America, as well as the main contributions of research on memory and violence (with emphasis on work on transitional justice, exile and new generations), here we identify the new lines of research that are being privileged by memory studies in the region, this in order to draw a new research agenda for the field, which registers both the renewal of traditional themes (e.g. systematic investigations on the engagements of the researchers regarding issues such as transitional processes, and violence against marginalized or repressed groups; or the need to reintroduce the field of corporeity to think about issues such as gender, violence, exile) and the emergence of new problems of urgent research (the field of crises and uncertainty).

In recent years, many authors around the world have taken on the difficult task of commemorating the unmourned dead caused by wars, terrorism or structural violence, or of giving them a literary burial. Their fictions, which I will call thanatographical fiction in the following, play a central role for the collective imaginary in that they provide an archive of knowledge on how violent death and grief are processed. The study of a comparative corpus shows that there is a transcultural and transmedial poetics of grief that serves to frame and channel emotions, to give them a form that allows access to them without sparking further excess. What I aim to demonstrate is that the common grounds of fictions from such diverse places as France, Québec, Senegal and Ukraine are that they can illustrate processes of the economy of emotions: in order to address the subject of violent death, they have to resort to different strategies of emotion control. By modulating emotions, texts and films influence both the regulation of grief and commemoration on one hand, and on the other, the reinforcement of collective identities. They can thus provide an instrument for reflecting on the interaction of grief and violence to gain a better understanding of it. I will thus analyse Wajdi Mouawad’s tetralogy of plays Le sang des promesses , Mohamed Mbougar Sarr’s novel De purs hommes , Valentyn Vasyanovych’s film Atlantis and Julie Ruocco’s novel Furies to elaborate a first draft of a thanatographical poetics of grief.

This article examines scholarship on public forgetting and its implications for post-disaster recovery and policy learning to theorize how tendencies toward structural amnesia risk limit policy learning as the Covid-19 pandemic continues to unfold and as the climate crisis exacerbates the risk of new global health crises. This article will contribute to memory studies by advancing a theory of how public forgetting leads to a cascade of impacts on policy and social well-being. Building on Beiner’s work on social memory, scholarship on the politics of memory, and research on post-disaster policy learning, I show that institutional forgetting implicitly places individual and collective memories outside the public sphere in which policymaking occurs. This discourages commemorative practices that constitute the traumatic past and present of the pandemic as creating responsibilities on the part of policymakers and governments for increased protections in the present and policy learning in the future. Constituting the Covid-19 pandemic as a necessary subject of public memory, in contrast, allows individuals and communities to assert rights to restitution and accountability for the policy failures that led to profound racial and socioeconomic disparities in risks of infection, severe illness, and death. Through engaging with the memory advocacy by the nonprofit groups the We Must Count Coalition, Marked by Covid, and the Covid-19 Longhauler Advocacy Project, I illustrate how commemorative practices by social movements illuminate the policy implications of contesting how collective traumas will be remembered.