In today’s context of rapid socio-political changes, with deepening ethnic and religious conflicts on the one hand, and a diminishing feeling of identification with the community on the other, reflection on the idea of “solidarity” is very much necessary. This book provides answers to the following questions: “What is the idea of solidarity today?”; “How can it be defined?”; “How has it evolved over recent decades?”; “How does it manifest itself in social life?”; “How is it reflected in the arts?”; and, above all, “How does it relate to collective memory and identity?” With this outline of topic areas in mind, this volume brings together essays analysing various aspects of the concept of solidarity: namely, philosophical, social, political, cultural, historical, psychological and artistic. The book’s interdisciplinary character is testament to the complexity of perspectives and contexts in which the phenomenon of solidarity can be described today in the social sciences and the humanities. As such, it contains chapters devoted to the history of ideas; international relations and political conflicts in the modern world; national minorities; racism and anti-Semitism; and twentieth-century crimes against humanity, as well as psychological case studies, experimental research on mechanisms of social behaviour, and analyses of works of art. The contributors to this volume represent academic centres from Africa, the Americas, Asia and Europe. They are deeply concerned with fighting against any forms of discrimination, and, as such, their respective chapters mark a contribution to the constant search for the improvement of the fate of societies and individuals in different corners of the globe. Consequently, this book has an ethical dimension, in addition to its cognitive side, inspiring its readers to undertake efforts to help victims of social exclusion, persecution and crime.

This book discusses the active relationship among the mechanics of memory, visual practices, and historical narratives. Reflection on memory and its ties with historical narratives cannot be separated from reflection on the visual and the image as its points of reference which function in time. This volume addresses precisely that temporal aspect of the image, without reducing it to a neutral trace of the past, a mnemotechnical support of memory. As a commemorative device, the image fixes, structures, and crystalizes memory, turning the view of the past into myth. It may, however, also stimulate, transform, and update memory, functioning as a matrix of interpretation and understanding the past. The book questions whether the functioning of the visual matrices of memory can be related to a particular historical and geographical scope, that is, to Central and Eastern Europe, and whether it is possible to find their origin and decide if they are just local and regional or perhaps also Western European and universal. It focuses on the artistic reflection on time and history, in the reconstructions of memory due to change of frontiers and political regimes, as well as endeavours to impose some specific political structure on territories which were complex and mixed in terms of national identity, religion and social composition. The volume is ideal for students and scholars of memory studies, history and visual studies.

We Who Are Dark provides the first extended philosophical defense of black political solidarity. Tommie Shelby argues that we can reject a biological idea of race and agree with many criticisms of identity politics yet still view black political solidarity as a needed emancipatory tool. In developing his defense of black solidarity, he draws on the history of black political thought, focusing on the canonical figures of Martin R. Delany and W. E. B. Du Bois.

This open access book provides a concise introduction to a critical development in memory studies. A global memory formation has emerged since the 1990s, in which memories of traumatic histories in different parts of the world, often articulated in the terms established by Holocaust memory, have become entangled, reconciled, contested, conflicted and negotiated across borders. As historical actors and events across time and space become connected in new ways, new grounds for contest and competition arise; claims to the past that appeared de-territorialized in the global memory formation become re-territorialized – deployed in the service of nationalist projects. This poses challenges to scholarship but also to practice: How can we ensure that shared or comparable memories of past injustice continue to be grounds for solidarity between different memory communities? In chapters focusing on Europe, East Asia and Africa, five scholars respond to these challenges from a range of disciplinary perspectives in the humanities.

This book brings together authors from different institutions and perspectives and from researchers specialising in different aspects of the experiences of the African Diaspora from Latin America. It creates an overview of the complexities of the lives of Black people over various periods of history, as they struggled to build lives away from Africa in societies that, in general, denied them the basic right of fully belonging, such as the right of fully belonging in the countries where, by choice or force of circumstance, they lived. Another Black Like Me thus presents a few notable scenes from the long history of Blacks in Latin America: as runaway slaves seen through the official documentation denouncing as illegal those who resisted captivity; through the memoirs of a slave who still dreamt of his homeland; reflections on the status of Black women; demands for citizenship and kinship by Black immigrants; the fantasies of Blacks in the United States about the lives of Blacks in Brazil; a case study of some of those who returned to Africa and had to build a new identity based on their experiences as slaves; and the abstract representations of race and color in the Caribbean. All of these provide the reader with a glimpse of complex phenomena that, though they cannot be generalized in a single definition of blackness in Latin America, share the common element of living in societies where the definition of blackness was flexible, there were no laws of racial segregation, and where the culture on one hand tolerates miscegenation, and on the other denies full recognition of rights to Blacks.

"Memory has fueled merciless, violent strife, and it has been at the core of reconciliation and reconstruction. It has been used to justify great crimes, and yet it is central to the pursuit of justice. In these and more everyday ways, we live surrounded by memory, individual and social: in our habits, our names, the places where we live, street names, libraries, archives, and our citizenship, institutions, and laws. Still, we wonder what to make of memory and its gifts, though sometimes we are hardly even certain that they are gifts. Of the many chambers in this vast palace, I mean to ask particularly after the place of memory in politics, in the identity of political communities, and in their practices of doing justice."—from the Preface W. James Booth seeks to understand the place of memory in the identity, ethics, and practices of justice of political communities. Identity is, he believes, a particular kind of continuity across time, one central to the possibility of agency and responsibility, and memory plays a central role in grounding that continuity. Memory-identity takes two forms: a habitlike form, the deep presence of the past that is part of a life-led-in-common; and a more fragile, vulnerable form in which memory struggles to preserve identity through time—notably in bearing witness—a form of memory work deeply bound up with the identity of political communities. Booth argues that memory holds a defining place in determining how justice is administered. Memory is tied to the very possibility of an ethical community, one responsible for its own past, able to make commitments for the future, and driven to seek justice. "Underneath (and motivating) the politics of memory, understood as contests over the writing of history, over memorials, museums, and canons," he writes, "there lies an intertwining of memory, identity, and justice." Communities of Memory both argues for and maps out that intertwining.