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Memory, Narratives and Events - Coggle Diagram

- - - - Sidnell (2000) - part of a community of adult men
    - - For example, Mattingly et al. (2002) described how the Afro American women from working class and low-income backgrounds constructed narratives of the 9/11 event in the United States of America. They argue that these stories provide vehicles for women to ponder on which social contexts they live in, within what sort of subject position they are placed and how these processes are changing in lights of the attacks in America's War on Terrorism.
    - - Mattingly et al. (2002) - The stories
        and commentaries recounted here illuminate the
        shifting stances women take up in and through talk, specifically
        moral stances concerning September 11 and
        America's "War on Terrorism.' Their discourse speaks to
        the salience of specific variables of identities (e.g., race,
        class, and motherhood), in light of the extraordinary
        events of September 11. In general, the discussions and
        stories of these women convey a strong resistance to aligning
        with a pro-American or patriotic stance. In this, the
        women are not alone within either the African American
        community or America's female population.
      - Mattingly et al. (2002) - Stories
        are particularly able to convey the moral ambiguity of
        life, the way one can passionately believe two contradictory
        things at once, or how those things one passionately
        believes and feels can put one in a position where one is
        acting and believing what, under other circumstances, one
        eschews. Morality is revealed as nuanced and situated.
    - - Mattingly et al. (2002) - Their discourse speaks to
        the salience of specific variables of identities (e.g., race,
        class, and motherhood), in light of the extraordinary
        events of September 11. In general, the discussions and
        stories of these women convey a strong resistance to aligning
        with a pro-American or patriotic stance.
      - Byler (2021) - By defining
        lives, stories supply people with a way of overcoming the
        way social structures block them fromrealizing their hopes.
        By narrating existence and staging representations of their
        lives, modernist subjects make their words and thoughts
        stand in the place of the world. As Jackson points out, what
        is crucial here is to understand that stories are not identical
        with the structure of societies—rather, storytelling is important
        because it shows subjects how they live. Their importance
        rests, then, not in whether stories are true or whether
        they offer a sense of hope, but in what they indicate about
        systems that constrain people and what this knowledge enables
        subjects, particularly colonized subjects, to do.
      - Byler (2021) - anti-colonial - Over the period of this study, the
        intensification of policing turned storytelling and the being
        together it fostered into a sharply anti-colonialmode of care
        and empowerment, one that resonates with the decolonial
        struggles of Indigenous men elsewhere. Sharing stories of
        trauma and emasculation opened up spaces of care and belonging for Uyghurs, a process that resembled those studied
        by Robert Alexander Innes and Kim Anderson (2015) among
        alienated Indigenous young men in North America.
    - - Byler (2021) - In Northwest China, young Uyghur men foster friendships with one another as they flee colonial dispossession in their villages and migrate to the city. These friendships which ultimately offer forms of protection in these migrants' lives are enacted through storytelling about colonial violence.
    - - Byler (2021) - Friendships gave young Uyghur men a daily space for the “subjective in-between” of storytelling (Arendt 1958, 182–
        84). As the anthropologist Michael D. Jackson (2002) has argued, storytelling is a way of giving order and consistency to events in the lives of modernist subjects, who often begin to experience their lives through a life-path narrative of “free will” and self-actualization. In personal stories, market oriented subjects—often the narrators—become the main characters rather than bit players on the sidelines of social change. It is not just that stories give meaning to human lives in general, but rather that they change how people “experience the events that have befallen [them] by symbolically restructuring them” (Jackson 2002, 16).
    - - Soblin (1998) - Narratives play an important role in the organization of therapeutic action in rural Mali. This article provides structural and interpretive analyses of a young, French-speaking Dogon woman s accounts of her efforts to manage her menstrual bleeding and threatened infertility. Through her personal narratives she creates social arenas to recruit support, negotiate changes in her family relationships, and enhance her standing as a member of the community. Beginning with the accounts of her fear and helplessness, the narrator integrates past events into her unfolding present and achieves a meaningful resolution of her problem. Her narratives weave together encounters with family members, friends, and healers to
        describe a therapeutic itinerary that acquires significance as a transformative experience,
      - Samuels (2016) - a focus on embodiment,I suggest, is an important addition to current work in the anthropology of narratives that, while acknowledging that they may regularly help to create ‘meaning’, argues that their primary effect is to create a shared world and enable people to simply ‘be-with others (Zigon 2012).
      - Zigon (2012), cited in Samuels (2016) - Jarrett Zigon (2012) that aims to move away from the dominant focus on the meaning-making capacity of narratives. Zigon argues that what narratives most significantly reveal how individuals intersubjectively live in their world together, even though they often do not create meaning and foster mutual understanding. Narrative interactions, from this perspective, are primarily struggles to regain comfortable relations with others and with the world. They are efforts to'keep-going' (Zigon 2012: 216), or, as Zigon has argued elsewhere, attempts to regain'attunemenť with the world (Zigon 2014).
      - Samuels (2016) - Instead, following Zigon (2012), I suggest that these narratives' more fundamental accomplishment is a sense of 'sharedness' and being-with-others’, a relationally that they achieve through conveying poignant bodily experiences.
        Most importantly, then, what these stories reveal is that by temporally integrating the narrated event and the narrative event through the body, narratives are part of the embodied work of making the everyday liveable and the future possible, of remaking the social world in a post-disaster society.
      - Cassim et al. (2016) - Life narratives that provide a mode for organising and obtaining a sense of meaning for one’s experiences are produced from various socio-cultural resources that are refined through the dialectics of everyday life (Billig, 2008; Hodgetts et al., 2010). Personal narratives are generated from communal level narratives held within communities (Murray, 2000; Rappaport, 2000). According to Sarbin’s (1986) narrative principle, ‘human beings think, perceive, imagine, interact and make moral choices according to narrative structures’ (p. 9), which are shared with others. Such disruptions can necessitate people to reassemble their very sense of self and life. Their efforts at restorying themselves are given form in language, the arts and material practices (Radley, 2009).
  - - - Samuels (2016) - stories of the 2004 tsunami in Indonesia illustrate a sense of sharedness and being with others, a relationality that they achieve through conveying poignant bodily experiences. These stories reveal a glimpse of post-disaster recovery.
      - Cassim et al. (2015) - Narrative health research (Bury, 1982; Murray,
        2000; Radley, 2009) foregrounds how illness
        can disrupt a person’s life story, requiring an
        active response as part of the recovery process.
        We have reapplied these ideas to inform our
        understanding of human responses to natural
        disasters.
      - Cassim et al. (2015) - Our participants’ actions of remembrance
        through the construction and use of material
        objects are congruent with Buddhist perceptions
        of life, death and rebirth as being part of a
        cycle of renewal (cf. Aronson, 2004; Wada and
        Park, 2009).
      - Simspon & Corbridge (2006) - describe how Indian political and nationalist organisations provided disaster relief in the 2001 Gujarat earthquake. By doing so, they shaped the narratives and memories that were created and shaped in this process.
      - It has been observed that postdisaster environments commonly exacerbate social trends that were waxing prior the disaster (Hoffman and Oliver-Smith, 2002)