{"title":"既非真相也非和解:后社会主义蒙古的政治暴力与记忆的独特性","authors":"Christopher Kaplonski","doi":"10.1080/14690760802094941","DOIUrl":null,"url":null,"abstract":"Abstract This paper explores the forms of memory of political violence in post‐socialist Mongolia. In particular, I examine why Mongolia has not established a truth and reconciliation commission, pursued a policy of lustration or followed any of the other paths often taken after an episode of political violence or repression. I argue that Mongolia has not done so largely as a result of a particular emphasis on personal memory in the form of ‘singularities’. This emphasis has helped preclude the enveloping of personal accounts into larger social or political narratives, which are often seen as necessary for ‘coming to terms with the past’. I close by examining some of the broader implications of the Mongolian case for our understanding of the legacy of political violence.","PeriodicalId":440652,"journal":{"name":"Totalitarian Movements and Political Religions","volume":"48 1","pages":"0"},"PeriodicalIF":0.0000,"publicationDate":"2008-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"10","resultStr":"{\"title\":\"Neither Truth nor Reconciliation: Political Violence and the Singularity of Memory in Post‐socialist Mongolia 1\",\"authors\":\"Christopher Kaplonski\",\"doi\":\"10.1080/14690760802094941\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"Abstract This paper explores the forms of memory of political violence in post‐socialist Mongolia. In particular, I examine why Mongolia has not established a truth and reconciliation commission, pursued a policy of lustration or followed any of the other paths often taken after an episode of political violence or repression. I argue that Mongolia has not done so largely as a result of a particular emphasis on personal memory in the form of ‘singularities’. This emphasis has helped preclude the enveloping of personal accounts into larger social or political narratives, which are often seen as necessary for ‘coming to terms with the past’. I close by examining some of the broader implications of the Mongolian case for our understanding of the legacy of political violence.\",\"PeriodicalId\":440652,\"journal\":{\"name\":\"Totalitarian Movements and Political Religions\",\"volume\":\"48 1\",\"pages\":\"0\"},\"PeriodicalIF\":0.0000,\"publicationDate\":\"2008-06-01\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"\",\"citationCount\":\"10\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"Totalitarian Movements and Political Religions\",\"FirstCategoryId\":\"1085\",\"ListUrlMain\":\"https://doi.org/10.1080/14690760802094941\",\"RegionNum\":0,\"RegionCategory\":null,\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"\",\"JCRName\":\"\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"Totalitarian Movements and Political Religions","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1080/14690760802094941","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
Neither Truth nor Reconciliation: Political Violence and the Singularity of Memory in Post‐socialist Mongolia 1
Abstract This paper explores the forms of memory of political violence in post‐socialist Mongolia. In particular, I examine why Mongolia has not established a truth and reconciliation commission, pursued a policy of lustration or followed any of the other paths often taken after an episode of political violence or repression. I argue that Mongolia has not done so largely as a result of a particular emphasis on personal memory in the form of ‘singularities’. This emphasis has helped preclude the enveloping of personal accounts into larger social or political narratives, which are often seen as necessary for ‘coming to terms with the past’. I close by examining some of the broader implications of the Mongolian case for our understanding of the legacy of political violence.