We possess of these some parts of the break-head through the images: photos, films, paintings or for the certification of these people, through colloquies with them or for reading its writings. What it is imagined then, to be the individual memory, in the truth is the union of the fragmentos of the collective souvenirs. My memory, therefore, is not alone mine, but she is collective, also belongs to those that had loaned the parts to me to mount the break-head. It can be said that the existence of an affective community, the existence of a group of reference, and to remain become attached to this group, to this community, are what of the consistency to the souvenirs, that in turn they will form memory. For Halbwachs the souvenir is a game of ' ' recognition and reconstruo' '. &#039 exists; ' feeling of already visto' ' , that it can be described as recognition. We have that, in certain way, to make a rescue of events that stops we they are differentiated of excessively, to the point to deserve our special attention.

But of form some such events will be able to be happened again in integrate, therefore, are necessary that let us make a reconstruction of this event, in order to try to be similar what it occurred in that occasion that we search. Being thus, as much the recognition how much the reconstruction, depends on the existence of a group of reference, in view of that the souvenirs retake relations social, and not simply isolated ideas or feelings, and that data bedding of and shared slight knowledge are constructed from a common. The memory is this work of recognition and reconstruction that brings up to date the complete picture of the break-head, that is, catches each souvenir it articulates and them between itself constructing one ' ' picture social' ' complete.

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