This article examines the lexical memory work performed by the British New Left as it differentiated itself from the organised labour movement post-1956. It argues that activists use memory to reframe the meaning of keywords in the 'protest lexicon', and that this is an important, though usually implicit, activist cultural practice. Based on previous work in conceptual history and cognitive science, it begins by situating lexical memory work as an activity on the border between narrative historical memory, semantic memory and implicit collective memory. It then discusses the resignification of the word during the long 1960s, when lexical work was a key feature of the New Left's apostasy from traditional Marxism. Finally, it examines the case of the British heterodox Marxist journal, , outlining how it intervened in the protest lexicon by wrenching free the keyword from previous meanings, changing its historical referent and, ultimately, resignifying it.

This article examines the impact of commodification on the memory-activism nexus in relation to the cultural afterlife of Deniz Gezmiş. It reframes discussions of the 'commodification' of the revolutionary in terms of 'celebrification' and examines why this process generates social unease in Turkey. It shows that this anxiety emerges from the perception that once memory is brought into the circuit of exchange-value, it risks losing its use-value in activism. Cultural memory is indeed becoming increasingly mediated by market relations. Yet, this article calls attention to activist remembrance which occurs within the interstices of capitalist property relations and is therefore not necessarily on the market. As such, it supports a shift from the 'passive consumer' paradigm to the recognition of the political and narrative agency of remembering subjects, demonstrating that people often contest processes of commodification, especially in the context of anti-capitalist activism.

This article discusses how the reproductive rights slogan 'my body my choice' - which functions as a carrier of feminist cultural memory - was weaponised when it gained traction in anti-vaccine movements that appropriated it. During the global Covid-19 pandemic, transnationally coordinated groups associated with the far right and characterised by nationalist and pro-life values started using the protest slogan to politicise their resistance to local lockdown restrictions and vaccine and mask mandates. The article shows that their use of the slogan was a hostile form of mnemonic appropriation and analyses the discursive mechanisms used to discredit the reproductive rights movement. It demonstrates that when slogans become carriers of cultural memory, they can be used in claim-making by movements on opposing sides of the political spectrum. It concludes that protest memories can be used politically both in the advancement of social movement causes as well as in the backlash against those causes.

This editorial introduces the 12 articles collected in this special issue on s. It frames the articles within current debates in the field of memory studies and social movement studies on the entanglements between memory work, on the one hand, and activism directed towards social transformation, on the other. In particular, it highlights the ways in which the memory of earlier activism is mobilised within later movements; in the process, it also identifies various forms of activist memory work where remembrance is an integral part of the activist repertoire and one of the means used to achieve political ends.

Memory has been a central foundation of democracy and civil society in Argentina since the first years of the military dictatorship (1976-1983) when groups occupied public spaces to protest systematic disappearances and state repression that left 30,000 victims. It has taken decades to achieve some form of justice for state terror and repression, much of that shaped by the culture of memory and accountability that hinged on embodied forms of public protest. But what happens to cultural memory when a pandemic precludes traditional forms of gathering? And what does this reveal about how Argentines renegotiate the significance of shared remembering and presence? Building on ethnographic fieldwork in Buenos Aires, this visual essay examines the significance of shared embodied practices of remembering through the lens of pandemic restrictions that invite new insights into the relationship between presence and political belonging. Rather than simply reacting to specific instances of injustice, this essay argues for the significance of cultural memory practices as fundamentally constitutive of democratic culture and civil society in Argentina as it faces new challenges.

In March 2020, the Covid-19 pandemic had exploded in New York City, across the country, and around the world. At its height, thousands of people were dying every day in quarantined intensive care units and Covid wards, their families forbidden from attending their loved ones' last living moments, even to say good-bye. The victims were dying in isolation, consigned to make-shift morgues, and buried or cremated-without ceremony, without grieving loved ones present. To commemorate the victims of Covid communally in real time would also be to turn the mourners themselves into new Covid victims. Commemorative and collective grieving processes would have to be deferred until it was safe to gather together again. But memory deferred is also memory transformed with new and devastating meaning. In this short reflection on how the meanings engendered by memory of those lost to Covid-19 morph over time, I explore the differences between the memory of personal loss, civic memory, and reparative memory.

Oral history collections both rely on and preserve community memories, and are of importance for understanding marginalized communities, particularly when they privilege minority voices. This article draws from original, video-based oral histories conducted for the United Kingdom's national LGBTQ+ (lesbian, gay, bisexual, transgender, queer/questioning, and others) museum, Queer Britain, focusing on an ongoing collection of oral histories organized around experiences related to the COVID pandemic. In order to protect the health of those interviewed and the interviewers, the researchers used virtual meeting software to record video interviews and utilized qualitative software to expand and support interview analysis. Specific oral history methodologies and concepts are explored, and museum studies content is briefly discussed, specifically as it relates to museums of marginalized people. Themes explored include isolation and timelessness, the impact of the pandemic on diverse LGBTQ+ communities, and HIV/AIDS.

This article offers translation as a new model for conceptualising the transnational travel of memories that operates through transcultural memorial forms. It draws on translation studies, world literature studies and receptions studies to describe the domesticating and foreignising effects of memories that are 'born translated' and the ways they are received. The second part of the article discusses Sofi Oksanen's novel as a translation of memories of Soviet state terror through the transcultural memorial form of war rape and its foreignising effects in the local context of remembering of these events.

This article argues for the need for memory studies to go beyond its present focus on traumatic memories and to develop analytical tools for capturing the cultural transmission of positivity and the commitment to particular values. Building on an emerging interest in the relationship between memory and activism, it puts its case for a re-orientation of memory studies through a close analysis of the commemoration of the Paris Commune which shows how the festive mode of commemoration itself turned the memory of defeat into a carrier of hope.

In the present contribution, we examine the link between societal crisis situations and belief in conspiracy theories. Contrary to common assumptions, belief in conspiracy theories has been prevalent throughout human history. We first illustrate historical incidents suggesting that societal crisis situations-defined as impactful and rapid societal change that calls established power structures, norms of conduct, or even the existence of specific people or groups into question-have stimulated belief in conspiracy theories. We then review the psychological literature to explain this is the case. Evidence suggests that the aversive feelings that people experience when in crisis-fear, uncertainty, and the feeling of being out of control-stimulate a motivation to make sense of the situation, increasing the likelihood of perceiving conspiracies in social situations. We then explain that after being formed, conspiracy theories can become historical narratives that may spread through cultural transmission. We conclude that conspiracy theories originate particularly in crisis situations and may form the basis for how people subsequently remember and mentally represent a historical event.

Recent studies have shown that imagining or simulating future events relies on many of the same cognitive and neural processes as remembering past events. According to the constructive episodic simulation hypothesis (Schacter and Addis, 2007), such overlap indicates that both remembered past and imagined future events rely heavily on episodic memory: future simulations are built on retrieved details of specific past experiences that are recombined into novel events. An alternative possibility is that commonalities between remembering and imagining reflect the influence of more general, non-episodic factors such as narrative style or communicative goals that shape the expression of both memory and imagination. We consider recent studies that distinguish the contributions of episodic and non-episodic processes in remembering the past and imagining the future by using an episodic specificity induction - brief training in recollecting the details of a past experience - and also extend this approach to the domains of problem solving and creative thinking. We conclude by suggesting that the specificity induction may target a process of scene construction that contributes to episodic memory as well as to imagination, problem solving, and creative thinking.