Witness as Study: The Difficult Inheritance of Testimony

Simon, Roger I.; Eppert, Claudia; Clamen, Mark; Béres, Laura

doi:10.1080/1071441000220402

Cited by 13 publications

(4 citation statements)

References 5 publications

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“…. but also (and this is key) what one has learned of and within the disturbances and disruptions inherent in comprehending the substance and significance of these events” (Simon, Eppert, Clamen, & Beres, 2001, p. 294). In Simon's (1993) terms, dangerous memories may serve as “insurgent commemoration” or “counter‐commemoration” in offering disruptive alternatives.…”

Section: Toward a Pedagogy Of Dangerous Memories: Struggling For Anammentioning

confidence: 99%

Education and the Dangerous Memories of Historical Trauma: Narratives of Pain, Narratives of Hope

Zembylas

Bekerman

2008

Curriculum Inquiry

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The purpose of this article is to explore the meanings and implications of dangerous memories in two different sites of past traumatic memories: one in Israel and the other in Cyprus. Dangerous memories are defined as those memories that are disruptive to the status quo, that is, the hegemonic culture of strengthening and perpetuating existing group-based identities. Our effort is to outline some insights from this endeavor-insights that may help educators recognize the potential of dangerous memories to ease pain and offer hope. First, a discussion on memory, history and identity sets the ground for discussing the meaning and significance of dangerous memories in the history curriculum. Next, we narrate two stories from our longitudinal ethnographic studies on trauma and memory in Israel and Cyprus; these stories are interpreted through the lens of dangerous memories and their workings in relation to the hegemonic powers that aim to sustain collective memories. The two different stories suggest that collective memories of historical trauma are not simply "transmitted" in any simple way down the generations-although there are powerful workings that support this transmission. Rather, there seems to be much ambivalence in the workings of memories that under some circumstances may create openings for new identities. The final section discusses the possibilities of developing a pedagogy of dangerous memories by highlighting educational implications that focus on the notion of creating new solidarities without forgetting past traumas. This last section employs dangerous memories as a critical category for pedagogy in the context of our general concern about the implications of memory, history and identity in educational contexts.All memory is individual, unreproducible-it dies with each person. What is called collective memory is not a remembering but a stipulating: that this is important, and

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Section: Toward a Pedagogy Of Dangerous Memories: Struggling For Anammentioning

confidence: 99%

Education and the Dangerous Memories of Historical Trauma: Narratives of Pain, Narratives of Hope

Zembylas

Bekerman

2008

Curriculum Inquiry

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“…Cajete (1994) writes about the notion that one's knowing is not merely subjective, the process of learning does not transpire in isolation of others and their knowing. Simon et al (2000) argue that "[ . .…”

Section: Embodying This Story: Connecting With Elders and Knowledge K...mentioning

confidence: 99%

Miskâsowin—Returning to the Body, Remembering What Keeps Us Alive

Clark¹,

Aviles-Betel

Richardson

et al. 2021

Genealogy

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The nêhiyawêwin (Plains Cree language) Cree word, miskâsowin, relates to the sacred teachings of Treaty Elders of Saskatchewan as a concept pertaining to wellness of “finding one’s sense of belonging”—a process integral in the aftermath of colonial disruption. Métis educator and performance artist Moe Clark offers an approach to healing and well-being, which is imparted through movement, flux and through musical and performance-based engagement. Moe works with tools of embodiment in performance and circle work contexts, including song creation, collaborative performance, participatory youth expression and land-based projects as healing art. She shares her process for re-animating these relationships to land, human kin, and other-than-human kin through breath-work, creative practice and relationality as part of a path to wholeness. The authors document Moe’s approach to supporting the identity, growth, healing and transformation of others.

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“…They can be viewed as filler in a story that is familiar, glossed over on the basis of a "yes, yes I know that already" response. It is only when a story is approached as being unfamiliar that details have the potential to surprise, unsettle, and astonish and thus to work as disruption calling what I know and how I know into question (Simon, Eppert, Clamen, Beres, 2000). The opening questions in our (re)telling of Shanawdithit's story draw the readers' attention to the specificity of Shanawdithit's experience.…”

Section: Attention To Detailsmentioning

confidence: 99%