This study examined the motivations to visit concentration camp memorial sites in the Netherlands. Nine hundred and seventy-five Dutch respondents participated in a panel survey. The data were analysed by means of an exploratory factor analysis, to yield underlying motivational factors. The findings revealed that potential visitors were motivated to visit Holocaust concentration camp memorial sites for “memory”, “gaining knowledge and awareness”, and “exclusivity”. We generalize the motivations from Dutch concentration camp memorial sites to a universal level and discuss the future stages to achieve a universally valid motivation scale for visits to concentration camp memorial sites.
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The emotional experience of a visit to a concentration camp memorial is high in intensity and wide in diversity. Clustering of this emotional experience has led to a better understanding of the valence of emotions. It is not known how these emotion clusters affect the meaning derived from the experience and how this affects visit intention. This study addressed this gap in research and explored the potential relations between emotion clusters and meaning in the context of an expected visit to a concentration camp memorial. This study finds that the emotion cluster Sympathy is the only cluster to have a significant and large positive direct effect on Meaning and a significant, but small, positive indirect effect on Visit Intention. The Misery cluster is the only cluster that has a significant but small negative direct effect on Visit Intention. The Positivity cluster has no effects on Meaning and Visit Intention. In the discussion, we address the role of empathy, and theoretical implications are framed in Terror Management Theory. Managerial implications include a discussion on the use of promotion to trigger empathy.
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This study explored Dutch people's expected intensity of emotional responses of a potential visit to a concentration camp memorial site in the Netherlands. A total of 1050 online panel members participated in a questionnaire that contained a 33-item emotion scale. Results reveal that individuals with a closeness to the Holocaust expect to feel most emotions more intensely, specifically emotions that are traditionally considered ‘positive’, such as pride, love, joy, inspiration, excitement and affection. Overall, respondents expect to feel disgust, shock, compassion and sadness the strongest. Those who look from the viewpoint of the offenders mainly expect to feel emotions that are traditionally considered ‘negative’, whereas those who took the point of view of the victims also expect a more ‘positive’ emotional reaction to the visit. Managerial implications address aspects of education, storytelling and authenticity.
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A critical reflection on the reconciliation process in Angola.
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Coastal and marine cultural heritage (CMCH) is at risk due to its location and its often indefinable value. As these risks are likely to intensify in the future, there is an urgent need to build CMCH resilience. We argue that the current CMCH risk management paradigm narrowly focuses on the present and preservation. This tends to exclude debates about the contested nature of resilience and how it may be achieved beyond a strict preservationist approach. There is a need, therefore, to progress a broader and more dynamic framing of CMCH management that recognises the shift away from strict preservationist approaches and incorporates the complexity of heritage’s socio-political contexts. Drawing on critical cultural heritage literature, we reconceptualise CMCH management by rethinking the temporality of cultural heritage. We argue that cultural heritage may exist in four socio-temporal manifestations (extant, lost, dormant, and potential) and that CMCH management consists of three broad socio-political steering processes (continuity, discontinuity, and transformation). Our reconceptualisation of CMCH management is a first step in countering the presentness trap in CMCH management. It provides a useful conceptual framing through which to understand processes beyond the preservationist approach and raises questions about the contingent and contested nature of CMCH, ethical questions around loss and transformation, and the democratisation of cultural heritage management.
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The pervasive use of media at current-day festivals thoroughly impacts how these live events are experienced, anticipated, and remembered. This empirical study examined event-goers’ live media practices – taking photos, making videos, and in-the-moment sharing of content on social media platforms – at three large cultural events in the Netherlands. Taking a practice approach (Ahva 2017; Couldry 2004), the author studied online and offline event environments through extensive ethnographic fieldwork: online and offline observations, and interviews with 379 eventgoers. Analysis of this research material shows that through their live media practices eventgoers are continuously involved in mediated memory work (Lohmeier and Pentzold 2014; Van Dijck 2007), a form of live storytelling thatrevolves around how they want to remember the event. The article focuses on the impact of mediated memory work on the live experience in the present. It distinguishes two types of mediatised experience of live events: live as future memory and the experiential live. The author argues that memory is increasingly incorporated into the live experience in the present, so much so that, for many eventgoers, mediated memory-making is crucial to having a full live event experience. The article shows how empirical research in media studies can shed new light on key questions within memory studies.
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