1. Social Theory: Collective Memory Bin Xu Assistant Professor of Sociology and Asian Studies Florida International University

2. Sub-nation Communities Community Ethnic Group Special Groups

3. John Bodnar Major arguments: 1. Vernacular vs. official memory 2. Carriers: “cultural leaders” and “ordinary people”

4. John Bodnar Cases: 1. Local ethnic memories: Norwegian Americans’ commemoration 2. Regional memories 3. National memories

5. Bodnar: Contributions and Problems Contribution: class distinction and memory Problems: 1. Dichotomy between “cultural leaders” and “ordinary people” 2. Equating cultural leaders with cultural conformers 3. Underdeveloped class-memory nexus

6. Ron Eyerman: Cultural Trauma and African American Identity Cultural trauma: “a memory accepted and publicly given credence by a relevant membership group and evoking an event or situation which is (a) laden with negative affect; (b) represented as indelible, and (c) regarded as threatening a society’s existence or violating one or more of its fundamental cultural presuppositions.” Individual and cultural trauma

7. Cultural Trauma Mediated representations (cultural objects) instead of direct experience The Role of Intellectuals

8. Civil Rights and Black Nationalism Context: the anti-colonial movements in Africa changed the image of Africa from a “primitive” continent to political advent garde Context: improvement of American blacks’ education and social status “Africa” was believed to be the American blacks’ homeland (compared to Jewish Zionism)

9. Malcolm X’s Religious Black Nationalism Video (Eyes on the Prize, 4:00-22:30) Black nation: control over history (forced forgetting and rediscovery of the African past) Slavery is something lived and living Renaming: X (Ali)

10. History in Black and Red African Americans 1. Collective past means more to African Americans than whites (“I” and “we”) 2. Important events

11. Table 6.1 An “event or period in the past that has most affected you”: EventBlackWhite Civil Rights22.4%5.4% Slavery11.2%1.2% WWII6.7%12.5% MLK assassination4.5%0 Assassinations of the 1960s4.5%0.6% Vietnam4.5%11.3% JFK1.5%8.3%

12. He is no father to me… “This has always been a stickler with me... the reference to George Washington being the father of the country.... Being black, he is no father to me.... When it is put that way—‘the father of our country’—that has no meaning to me. The first president, I can understand that, but the father of our country, no. Then, another thing: Abraham Lincoln—my perception of the Emancipation Proclamation— freeing the slaves—was only done to win the war. They needed bodies and who was on the front line? The black troops.”

13. Cultural Objects and Sites Roots Autobiography of Malcolm X Mississippi Burning MLK Museum School history distorted or lied about black experience

14. The Oglala Sioux Ten times as likely as white Americans to describe ethnic and racial history as important to their identity; higher than African Americans. Almost two thirds name Wounded Knee massacre (1890), occupation of Wounded Knee (1973), and the confinement of Native Americans to reservations. http://www.history.com/topics/native-american- history/wounded-knee http://www.history.com/topics/native-american- history/wounded-knee

15. The Oglala Sioux: Cultural Objects, Sites, and Heroes The Crazy Horse Mountain The Wounded Knee massacre site The Sioux Indian Museum Hero: Crazy Horse

16. The Oglala Sioux: Historical Narratives “opposite to” the mainstream: 1. Not 1492 but before 2. The start of genocide instead of discovery of America 3. Nothing to celebrate on the Fourth of July because of no independence 4. Lincoln? He ordered to wipe out Indians! 5. High school history? BS

17. The AIDS Memorial Quilt

18. Cleve Jones and NAMES Project As both a national memorial and a grassroots memorial Why names are important? Why public display? Why on the Mall in Washington? Vernacular or official?

19. The AIDS Memorial Quilt “To be moral, say the quilt panels, is to state a name in the face of discrimination; to be responsible, they say, is to care for the dying.” (p.219) The moral issue of commemoration: Victim? Moral failure?