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Session Chair: Mary Holmes, University of Edinburgh
Location:PB.1.4 PANTEION University of Social & Political Sciences
136 Syggrou Avenue
17671 Athens, Greece
Building: B, Level: 1.
FROM SYSTEMATIC FORGETTING OF THE 1980 COUP TO YEARNING FOR REMEMBERING THE 15 JULY FAILED COUP: COMPETING POLITICS OF COUP MEMORY AND EMOTIONS IN TURKEY
AYSE NARLI, KAYA AKYILDIZ
Bahcesehir University, Turkey
The politics of reconstruction and monumentalizing coup memory in the post-coup/military regime era are essential to demanding justice. The reconstruction of past events and emotions displays how the 1980 coup memory and the memory of the 25 July failed coup are monumentalized and transmitted by various means. Competing narratives encourage/discourage their version of past to be the “truth” for future generations in Turkey.
The paper compares the governmental politics of memory/emotions in the post-1980 coup period with the politics of remembrance aftermath the failed coup attempt in 2016. The study shows that unlike the AK Party government’s leading initiation of the memorialization of the victims of the 25 July failed coup (2016), the post 1980 coup government(s) adopted a policy of forget and forgive. The 1980 coup memory was suppressed in the 1980s and 1990s along with the de-politicization process that silenced the intellectuals and civil society actors about the coup.
Only in 2010, the Museum of Shame, a large collection of pictures of trials, torture and several items belonging to the victims of the coup was installed by the victims of the 1980 coup, who had founded the 78’ers Foundation in 2002 to undertake truth-finding and citizenship rights activities while after the failed coup attempt of 2016 by changing the name of the Bosporus Bridge to Bridge of 25 July martyrs and several commemoration events have been organized in the public institutions. Our presentation will highlight the politics of emotions and memorialization for these two coups.
“The emotion of shame within the context of financial crisis: A Greek case study”
UNIVERSITY OF ATHENS, Greece
The purpose of this paper is to explore the magnitude of intensification or transformation of the emotion of shame in a society which is experiencing a period of financial crisis; more specifically within the context of the Greek financial crisis. Is it possible that the financial crisis in Greece could be a direct cause of the redefinition of shame within a framework of established values? Moreover, which could be the consequences of a resultant increase in the emotion of shame?
The starting point of this approximation is that shame, which is one of the primeval emotions of human society, deriving from human communication and relationship, has been increased in civilized societies. According to Elias its development is the outcome of European cultural progress, aimed at social and self-control in everyday life. Shame reflects a feeling of fear generated in childhood; it is a painful experience because it concerns the entire human existence, one’s public image and his or her comparison with others; it may create a sense of personal failure or impasse. As a result one is immobilized even further because they feel shame for being shameful, and are thus more easily manipulated.
Shame as part of an ethical system which defines the human condition transmutes according to economic, sociopolitical, and historical circumstances of a given period of time. Therefore, this study focuses on Greece in a time of financial crisis, which is manifested as an increase in the unemployment rate, the impoverishment of the middle class, the general feeling of financial malaise, as well as an increase in the rate of suicide and crime.
The role of modern Greek Literature Education in affectively sculpting national subjects
Trinity College Dublin, Ireland
This paper delves into a close examination of the content of seventy-six (76) Modern Greek literature anthologies that have been used as the primary didactic material for teaching literature in Greek schools since 1930. The inquiry rests on the intersection of two conceptual axes. The first draws on Michel Foucault’s works Discipline and Punish (1979) and Power/Knowledge (1980), in which the author describes the ways with which schooling produces subjects through a complex interweaving between contestable knowledge systems that function as determinants and regulators of perception and power mechanisms that are exercised over and through the bodies. Gilles Deleuze’s ontology of literature as proposed in Critical and Clinical Essays (1997) and Proust and Signs (2000) forms the other axis which appreciates literature’s inherent non-representational qualities and acknowledges the transformative potential of a reader’s encounter with literary material. Despite the clear shift in the manner with which the textbooks under study have been synthesized post 1983, I argue that until today literature education in Greece affectively construes national subjects by encouraging students to aspire to the notions of Greek timelessness and exceptionality. This is effected through the systematic process of selective endorsement, narrow thematic arrangement and framing of certain literary pieces that, as they are disseminated repetitively through State education, they become officially shared compositions of sorrow, nostalgia and pride for a ‘perfect’ bygone time (and space) and hope for an anticipated common future.
Inter-generational construction of emotions through family talk in the Israeli middle-class
Tel-Aviv University, Israel
The emergence of an individualistic-oriented emotion discourse that shapes relationships as part of Western middle-class lifestyles has long been recognized. However, there is little research about this process of identity formation in everyday life. This bottom-up perspective is particularly important in societies where traditional and/or national discourses are prevailing. The Israeli middle-class is a typical case, given the complex interplay it entails between two conflicting cultural codes: a national-ethnic model vs. a liberal-democratic one. Focusing on Ashkenazi Jews who immigrated to Israel from Eastern and Central Europe after World War II and their offspring, I aim to trace the transforming emotion discourse within this currently middle-class group across three generations. My materials consist of 50 in-depth interviews focusing on family relationships, mostly with two or three family members in each case. I examine short episodes in the interview-transcripts which deal with sensitive family issues, using meticulous discourse and conversation analysis. Comparative analysis of these episodes shows a discursive tension between two meta-narratives of self-and-family, which shapes family talk of the different generations – a national-ethnic narrative and a psycho-therapeutic one. Moreover, findings point to a substantial shift from the collectivist framework in the first generation to a full-fledged individualistic style of self-analysis in the third one. This zoom-in perspective on family talk reveals an intriguing inter-generational tension between patterns of reflecting on emotions. It helps us understand better the identity formation of the Israeli middle-class and its current intricacies concerning issues such as parenthood, or obligatory service in the army.