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Oh yes! Did I mention my overseas sister-in-laws last week?! One English, another Welsh and then, there is the Italian! Cathee has spent considerable time over the past several months updating and rewriting the course work for our Connections class. Just to be clear, Connections is suitable for people with mild memory loss, or an early diagnosis of a dementia. It is a brain stretching class and differs significantly from our Compass program, a social day program for people with mild to moderate degrees of dementia. Most of the people now attending this 3 hour Connections class are independent people and do not need to rely on someone to bring them to Memory Matters.

For the most part they themselves have chosen to attend Connections because they want to learn and practice the memory loss interventions that we promote and teach. The class then explained why some of their words were lateral in context, ranging from joyful to elated or ecstatic, and relaxed to song. This was but the prelude for a much deeper conversation.

To the contrary, the materiality of monuments can be seen to elicit a particular collective mode of remembering which shapes the consumption of the past as a shared cultural form of memory. In a variety of disciplines over the past decade, attention has moved away from the oral tradition of memory to the interplay between social remembering and object worlds. But research is very sketchy in this area and the materiality of monuments has tended to be ignored within anthropological literature, compared to the amount of attention given to commemorative practice.

Art and architectural history, on the other hand, have been much interested in memorial representation through objects, but have paid scant attention to issues of social memory. How modernity forgets. Diawara, M. Historical memory in Africa: Dealing with the past, reaching for the future in an intercultural context. New York: Berghahn. Eco, U. The mysterious lame of Queen Loana.

London: Secker. Moonwalking with Einstein: The art and science of remembering everything. London: Lane.

This column will change your life: the art of forgetting | Life and style | The Guardian

Goboda-Madikizela, P. Memory, narrative and forgiveness: Perspectives on the uninished journeys of the past. Newcastle upon Tyne: Cambridge Scholars Press. Hauerwas, S. A better hope: Resources for a church confronting capitalism, democracy, and postmodernity. Grand Rapids: Brazos. Die Bybel en ons volkstryd: Preke tussen en geskryf en gelewer deur wyle Ds.

Kearney, R. Questioning ethics: Contemporary debates in philosophy. London: Routledge. Kundera, M. Testaments betrayed.

London: Harper. Liebsch, B.

Bibliographic Information

Liebsch ed. Berlin: Akademie. Markschies, C.

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Erinnerungsorte des Christentums. Munich: Beck.

Praise for The Art of Forgetting:

Nietzsche, F. Untimely meditations. Nora, P. Paris: Gallimard. Representations 26 Spring : 7— Nuttall, S. Negotiating the past: The making of memory in South Africa. Cape Town: Oxford University Press. Harris, V. Archives and justice: A South African perspective. Chicago: The Society of American Archivists. Ricoeur, P.

Freedom and nature: The voluntary and the involuntary. Evanston: Northwestern University Press. Memory, history, forgetting. Chicago: University of Chicago Press.

  • An Assessment of the National Institute of Standards and Technology Center for Neutron Research: Fiscal Year 2007;
  • The Art of Forgetting.
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  • Eskapistisches Vergessen? Samuel, R. Theatres of memory vol. London: Verso. Signer, A.

    Book Reviews

    Memory and history in Christianity and Judaism. Smit, D. Confession-guilt-truth-and-forgiveness in the Christian tradition. M Peterson eds. To remember and to heal: Theological and psychological relections on truth and reconciliation, pp. Cape Town: Human. Volf, M. The end of memory: Remembering rightly in a violent world.