Page 65 - Dark Shades of Istria
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4.2 Memory from the Media Perspective
brance they allow, which are realized, how they are received and used, etc.’
(Zierold, 2008, p. 404). Influential individuals or groups, creating emo-
tional links with their own identity, can thus promote their version of the
past. This is especially sensitive from the point of view of peaceful rela-
tions between the majority and minority (Ehala, 2014, pp. 98–99). The
media are actively involved in such social processes.
The legitimate questions are who has the power to control the me-
dia and how politics manipulate public memory; the topics are transmit-
ted from the media to political and public debates (Hoskins, 2001; Širok,
2009, pp. 31, 52). Authorities try to control/guide media at the time of con-
flicts/wars (Katz & Liebes, 2007, pp. 162–163), which apparently continues
in the post-conflict period – see also Benčić (2016) for a memory aspect.
In such circumstances, individual/personal memories are connected with
the memories suggested in the master narrative (Melchior & Visser, 2011,
p. 35), which is linked to the national/state identity transferred between
generations, individuals and different groups in society (Gruzina, 2011, p.
404). Nevertheless, some groups are excluded from the common mem-
ory (master narrative) due to some social or political reasons (Ahonen,
2001, p. 190). Such social heterogeneity with an alternative or counter-
narrative to the existing master narrative (Burke, 2010, p. 108) triggers
the tension between groups/communities and impedes mutual commu-
nication (Ehala, 2014, p. 100). In such an ‘infected environment’ the me-
dia can contribute to overcoming or escalating conflicts, which indicates
their often overlooked importance. Marx Knoetze and Dhoest (2016, p.
267) claim that public broadcasting, as the state’s platform for commu-
nication in the case of conflicts, usually represents some one-sided bi-
ased views (different ethnic or social minorities are ignored; see also
Ehala, 2014, pp. 98–99). Such attitudes can be ascribed to other media as
well.
Anniversaries are of special importance and interest. Memories, ac-
cording to Ehala (2014, p. 98), can thus exist in forms of narratives/stories
and are exercised through commemoration events. With their ritual per-
formance, such events become a kind of substitution of the historical ex-
perience. They attract public as well as media attention, which offers a
chance to fulfil the demand for news (Ebbrecht, 2007, p. 223). This is in
line with Dayan and Katz (1992), and Katz and Liebes (2007), who defined
the so-called media events, which are ‘public ceremonies, deemed his-
toric, and broadcast live on television;’ broadcasts of anniversary events
(ceremonies), using a set of available channels, reach a numerous domes-
65
brance they allow, which are realized, how they are received and used, etc.’
(Zierold, 2008, p. 404). Influential individuals or groups, creating emo-
tional links with their own identity, can thus promote their version of the
past. This is especially sensitive from the point of view of peaceful rela-
tions between the majority and minority (Ehala, 2014, pp. 98–99). The
media are actively involved in such social processes.
The legitimate questions are who has the power to control the me-
dia and how politics manipulate public memory; the topics are transmit-
ted from the media to political and public debates (Hoskins, 2001; Širok,
2009, pp. 31, 52). Authorities try to control/guide media at the time of con-
flicts/wars (Katz & Liebes, 2007, pp. 162–163), which apparently continues
in the post-conflict period – see also Benčić (2016) for a memory aspect.
In such circumstances, individual/personal memories are connected with
the memories suggested in the master narrative (Melchior & Visser, 2011,
p. 35), which is linked to the national/state identity transferred between
generations, individuals and different groups in society (Gruzina, 2011, p.
404). Nevertheless, some groups are excluded from the common mem-
ory (master narrative) due to some social or political reasons (Ahonen,
2001, p. 190). Such social heterogeneity with an alternative or counter-
narrative to the existing master narrative (Burke, 2010, p. 108) triggers
the tension between groups/communities and impedes mutual commu-
nication (Ehala, 2014, p. 100). In such an ‘infected environment’ the me-
dia can contribute to overcoming or escalating conflicts, which indicates
their often overlooked importance. Marx Knoetze and Dhoest (2016, p.
267) claim that public broadcasting, as the state’s platform for commu-
nication in the case of conflicts, usually represents some one-sided bi-
ased views (different ethnic or social minorities are ignored; see also
Ehala, 2014, pp. 98–99). Such attitudes can be ascribed to other media as
well.
Anniversaries are of special importance and interest. Memories, ac-
cording to Ehala (2014, p. 98), can thus exist in forms of narratives/stories
and are exercised through commemoration events. With their ritual per-
formance, such events become a kind of substitution of the historical ex-
perience. They attract public as well as media attention, which offers a
chance to fulfil the demand for news (Ebbrecht, 2007, p. 223). This is in
line with Dayan and Katz (1992), and Katz and Liebes (2007), who defined
the so-called media events, which are ‘public ceremonies, deemed his-
toric, and broadcast live on television;’ broadcasts of anniversary events
(ceremonies), using a set of available channels, reach a numerous domes-
65
