The Algerian War in French collective memory

Prost, Antoine

doi:10.1017/cbo9780511599644.010

Cited by 12 publications

(8 citation statements)

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“…[8] See also Prost (1999). While these parallels between the two wars have been frequently evoked, I am loath to pursue this line of enquiry too closely, since there is a marked difference between colonialism and Nazism.…”

Section: Notesmentioning

confidence: 99%

‘La rue du 19 mars 1962 c'était la rue de la liberté’: Personal and Collective Memory Spaces in Rachid Akbal's Commemoration of Peace

Vassallo¹

2014

Modern & Contemporary France

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Section: Notesmentioning

confidence: 99%

‘La rue du 19 mars 1962 c'était la rue de la liberté’: Personal and Collective Memory Spaces in Rachid Akbal's Commemoration of Peace

Vassallo¹

2014

Modern & Contemporary France

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“…For example, the opening scenes of the film, shots of the extreme suffering and devastation provoked by the dropping of the nuclear bomb on Hiroshima, explicitly evokes images of the concentration camps. By displaying the destruction inflicted upon the people of Hiroshima, Resnais raised a question unspeakable in the Cold War context, namely, how far the use of nuclear warfare by the USA to [1][2][3][4][5][6][7][8][9][10][11][12][13][14][15][16][17][18][19][20] {sage}EHQ/EHQ 386423.3d (EHQ) [INVALID Stage] defeat its opponents had been justified. Renais problematized the dropping of the bomb both as the method to end the War and as the fatal beginning of the nuclear age (as Elle says during the opening scenes, 'la stupeur qu'on y avait ose´, la stupeur qu'on y avait re´ussi').…”

Section: Résistancialisme and Its Undoingmentioning

confidence: 99%

“…Ophu¨ls set up the interviews in such a way as to highlight the key ideological bases underpinning the various manifestations of enthusiasm for Vichy, that is, anti-Semitism and aversion for the left. Part of his intention was to demonstrate that there was a class basis behind people's motivations, and that support [1][2][3][4][5][6][7][8][9][10][11][12][13][14][15][16][17][18][19][20] {sage}EHQ/EHQ 386423.3d (EHQ) [INVALID Stage] for Petain was particularly strong among the upper middle class and bourgeoisie. As recounted by Denis Rake, a British agent sent to France as radio operator, the bourgeoisie was 'very neutral' vis-a`-vis Vichy and the Germans.…”

Section: May '68mentioning

confidence: 99%

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From Politics to Nostalgia: The Transformation of War Memories in France during the 1960s-1970s

Bracke

2011

European History Quarterly

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This article discusses changes in collective memory of World War Two in France during the 1960s-1970s on the basis of a contextualized discussion of three films, all of which adopt, it is argued, a self-conscious politics of memory. The films are taken as examples of a particular relationship to World War Two that was historically possible in a given political context. As in most of the literature, 'the 1968 years' are taken as a moment of change, but it is argued here that they constituted the end rather than the start of political challenges to collective memory of World War Two. During the 1970s representations of World War Two in cinema as well as public discourse more generally were increasingly historicized and disconnected from contemporary society, and thus de-politicized.

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“…In addition, scholars of collective memory have quite naturally taken note of what is missing and not talked about in representations of the past. In this way, they have drawn attention to distortions in what had hitherto been perceived as the truth about the past (e.g., Ben-Yehuda 1995) as well as to processes through which people and events were excluded and forgotten from collective memory (e.g., Armstrong and Crage 2006;Stora 2006;Piterberg 2006;Choi 2001;Yoneyama 1999;Prost, 1999;Aguilar 1999;Sturken 1991;Ehrenhaus 1989). Thus, alongside analyses of mnemonic narratives, speech and representations, we have seen a growing scholarly interest in silences, omissions and exclusions.…”

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confidence: 99%

Unpacking the Unspoken: Silence in Collective Memory and Forgetting

2010

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Collective memory quite naturally brings to mind notions of mnemonic speech and representation. In this article, however, we propose that collective silences be thought of as a rich and promising arena through which to understand how groups deal with their collective pasts. In so doing, we explore two types of silence: overt silence and covert silence, and suggest that each may be used to enhance either memory or forgetting. We illustrate our conceptual scheme using data on the commemoration of slain Israeli Prime Minister Yitzhak Rabin.The concept of collective silence quite naturally brings to mind notions of forgetting and amnesia. Collective memory is generally understood to entail the narration and representation of the past, while collective forgetting is antithetically thought to be a silencing and muting of the past. It comes as no surprise, therefore, that when nations, collectives or individuals wish to ensure that certain events, eras, people and experiences are remembered, they quite naturally turn to words and images. What can be heard, seen and touched has become the cornerstone of memory. As a result, absence and silence have often resulted in protest by groups who have shared the assumption that recollection is impossible without talk and representation (see for example Zolberg 1998; Scott 1996; Young 1993; Wagner-Pacifici and Schwartz 1991). While no one can guarantee the mnemonic maintenance and survival of issues that have received textual and narrative representation because memory is unstable, changing and unpredictable (Zelizer 1995), commemoration seems to amount -at least in its beginning stages -to words, narratives and much talk. In other words, speech, narrative and text seem to be perceived as necessary -if not sufficient -for ensuring collective memory.Scholars of collective memory have focused much attention on such representations of the past and have paid attention to both the form and content of these representations. In terms of form, they have examined formal and informal rituals, historical museums, central and peripheral monuments, history books, school curricula and much more. In terms of content, scholars have paid attention to the words, texts and narratives that have filled the above-mentioned forms. In addition, scholars of collective memory have quite naturally taken note of what is missing and not talked about in representations of the past. In this way, theyWe gratefully acknowledge the helpful comments of Simone Ispa-Landa, Graziella Silva, the

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The Algerian War in French collective memory

Cited by 12 publications

References 0 publications

‘La rue du 19 mars 1962 c'était la rue de la liberté’: Personal and Collective Memory Spaces in Rachid Akbal's Commemoration of Peace

‘La rue du 19 mars 1962 c'était la rue de la liberté’: Personal and Collective Memory Spaces in Rachid Akbal's Commemoration of Peace

From Politics to Nostalgia: The Transformation of War Memories in France during the 1960s-1970s

Unpacking the Unspoken: Silence in Collective Memory and Forgetting

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