B. Conway's Commemoration and Bloody Sunday: Pathways of Memory PDF
By B. Conway
During this wide-ranging learn of the politics of reminiscence in Northern eire, Brian Conway examines the 'career' of the commemoration of Bloody Sunday, and appears at how and why the way in which this ancient occasion is remembered has gone through switch over the years. Drawing on unique empirical information, he presents new insights into the controversy on collective reminiscence.
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Additional resources for Commemoration and Bloody Sunday: Pathways of Memory (Palgrave Macmillan Memory Studies)
40 This study attempts to draw on these ‘weak embodiment’ and ‘strong embodiment’ arguments in understanding the meanings people give to the annual Bloody Sunday march. The scope and limits of memory work I am not the first to employ a concept relating to the “making” of memory but I think about it somewhat differently to earlier usages by delineating the different levels of it and the activities it entails at the small-group level. The memory work concept implies that memory is something that involves human effort – that is accomplished – over time and that can be “successful” or not.
But the exceptionalist nature of the event – and other aspects of its commemorability mentioned earlier – ensured its memory was not easily forgotten. Memory choreographers worked hard to ensure it wasn’t. Newspaper coverage in the mid-1970s around the time of the anniversary tended to recycle earlier original images of the public funerals of the dead and of their coffins lying in repose before the altar of St Mary’s Catholic church in the Creggan or images of the dead men. com - licensed to University of South Florida - PalgraveConnect - 2011-05-25 Introduction: Actors, Contexts and Temporality 3 Commemoration and Bloody Sunday Sunday to 30 January every year throughout the 1970s, ‘80s and ‘90s, the memory of Bloody Sunday was activated and re-activated via a march along the route of the original march.
37 In the case of Bloody Sunday I look at such things as the crosses, floral wreaths, banners and flags carried on the march, the use of street theatre in the 1990s, and the symbols employed in commemorative posters, programmes and announcements and whether these “bounce off” one another or not. This is clearly in evidence in the case of the march which stops at strategic points – namely the Bloody Sunday murals along Westland Street and the memorial at Rossville Street – and both places, by virtue of being charged with emotional meaning, heighten the resonance of the march.
Commemoration and Bloody Sunday: Pathways of Memory (Palgrave Macmillan Memory Studies) by B. Conway