This article examines the role of the monetary world inclusion in the world of children’s games in the late Soviet period by opening a previously unknown page of board games’ social history in the USSR and describes the practices of playing Do It Yourself (DIY) Monopoly by Soviet children in the 1980s. Soviet teenagers used friendly relationships to exchange tacit knowledge about the basic rules of the board business game. They made playing fields and developed the rules of the game, using school knowledge about the principles of the capitalist economy. The article shows the game rules’ evolution of the DIY Soviet Monopoly versions and shows the creativity of the Soviet teenagers in the re-invention of the rules of the board business game. DIYMonopoly versions were a form of adaptation of western goods to socialist conditions, which were common practice in the Soviet Union since its inception.
Department of Government of the London School of Economics ( lse ). With a background in International Relations, her research interests are in the fields of nationalism and national identity; socialmemory; Transitional Justice; and post-conflict transformation, with a particular focus on lived experience a
-introduce into socialmemory certain events that former regimes wanted to forget (Ricoeur 2004 ). According to Barahona de Brito et al., “the politics of memory is two things. Narrowly conceived, it consists of policies of truth and justice in transition ( official or public memory ); more widely conceived, it
die Intention der Social-Memory-Theory. Auf die Evangelien angewandt meinte sie: Die darin zur Tradition gewordene „Erinnerung“ dann im Umkehrschluss auf den historischen Jesus zurückführen zu wollen, hieße, die Theorie entgegen ihrer eigentlichen Intention anzuwenden – sozusagen im Sinn einer
socialmemory, “…but also [to] re-configure a public space in such a way to erase the memories and layered remains of a history associated with the Taksim Square” (p. 130).
It is also important to discuss how the heterogeneous structure of the protests is related to Turkey’s recent history of political
" (since the representation of that paramount identity was mainly confined to historical texts), together with its im- plications on,socialmemory (considered as the support and the realm of "inspira- tion" for identities). The second hypothesis challenges the common perception of identity (especially
alive: the reports of those who survived created a collective socialmemory which enabled the regime to continue to . 18. H. Arendt, The Origins, p. 405. . 19. H. Arendt, The Origins, p. 423. i 20. H. Arendt, The Origins, p. 437. 21. H. Arendt, The Origins, p. 456..
76 subdue a population terrified
Method,” Th e American Historical Review 102, no. 5 (1997): 1386-403. For an excellent overview of the vari- ous approaches scholars have adopted in the study of socialmemory, see Barbara A. Misztal, Th eories of Social Remembering (Maidenhead: Open University Press, 2003), esp. ch. 6. 7 ) See Alistair
Manitoba Press , 2012 .
Winter , Caroline . “ Tourism, SocialMemory and the Great War .” Annals of Tourism Research 36 , 4 ( October 2009 ): 607 - 626 .
Winter , Jay . Remembering War: The Great War Between Memory and History in the Twentieth Century . New Haven : Yale
occupies a more prestigious position in popular religious socialmemory. This is also consistent with the gendered nature of the tradition of ziyarat . Mostly women perform it. Similarly, pilgrimage to Turkistan is dominated by women.
Several other shrines in Sayram are also popular points of interest