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Collective memory has been conceptualized in several ways and proposed to have certain attributes. For instance, collective memory can refer to a shared body of knowledge (e.g., memory of a nation's past leaders or presidents); [6] [7] [8] the image, narrative, values and ideas of a social group; or the continuous process by which collective memories of events change.
The theory posits that memory is not just an individual, private experience but also part of the collective domain, which both shapes the future and our understanding of the past. It has become a topic in both historiography , which emphasizes the process of forming cultural memory, and cultural studies , which emphasizes the implications and ...
It seems that there are different viewpoints regarding cultural and social identities. Cultural identity is defined as the identity of a group or culture or of an individual as far as one is influenced by one's belonging to a group or culture. Further, Cultural identity is similar to, and overlaps with, identity politics. New forms of ...
The origin of the identity can be from within the group or outside the group, but ultimately, a collective identity is only formed upon the group members’ acceptance of the identity. Though defining collective identity to be a self-central concept, they emphasize on its distinction from concepts like ideology, motivation, and personal ...
National memory is a form of collective memory defined by shared experiences and culture. It is an integral part to national identity . It represents one specific form of cultural memory , which makes an essential contribution to national group cohesion .
In the 1990s, Assmann and his wife Aleida Assmann developed a theory of cultural and communicative memory that has received much international attention. He is also known beyond Egyptology circles for his interpretation of the origins of monotheism , which he considers as a break from earlier cosmotheism , first with Atenism and later with the ...
His work on collective memory has been integral in the turn toward structuralist, hermeneutic, and semiotic approaches within the sociological study of culture. [9] Such perspectives reject the tendency to conceptualize culture in subjective terms, arguing instead that culture ought to be understood as inter-subjective or objective.
Group memory is also different for every group that experiences a certain event, therefore "every group has its own collective memory and that collective memory differs from the collective memory of other groups. [10] This idea of memory being pursued proves people's expression of commemoration in our culture.