Family memory of collective memory

Family is not a closed and isolated social group, but it will not be integrated into other social groups. The memory of a family is closely related to its nature. Habawah discusses the uniqueness of family to society from two aspects of religion and material, thus demonstrating the difference and connection between family memory and social memory.

Religiously, families have more generally converted to the religious beliefs retained in society, and even the primitive family religion was born from these more common religious concepts. For example, the worship of ancestors and the dead makes all families wake up the dead or invite them to share food with the living at the same time every year according to certain rituals. The soul of the deceased in the family is only a small part of the world composed of supernatural forces, and when people look to the existence form of the undead, they actually participate in an overall belief beyond the family scope, such as village, region and other * * * beliefs, and even outsiders outside this * * * body hold the same religious beliefs as the family.

Universal religious belief beyond the family category should have broken the boundaries of the family, but it has strengthened and sanctified the concept of "family". Habwakh quoted a narrative from Kulange, an ancient city-state: "Every family has its own rituals and special festivals. Rituals, prayers and carols are the basic components of this family religion. They are an ancestral legacy that the family will not share with anyone. " In addition, each family's ancestral temple and tomb must be clearly distinguished. Therefore, there are two religious attitudes within the family. Although it is integrated in time and space, it points to two sides. One is to let the family surpass itself and integrate into the broader body. The other is to make the family itself a group that unites its members and has a sense of religious sanctity.

Family is also rooted in the land, and is associated with the concepts of houses, fields and other things. Habawah pointed out that the concept of family in ancient Greece was integrated with the land through religious concepts, and the family was rooted in the land like the altar itself. There is a close relationship between this land and this family. "Families would rather lose some members, such as their married daughter, than their property. In the village, the fields adjacent to each other provide the basis for farmers working here to form the local concept of * * * *. Among these families who occupy different lands, there is a public life. This kind of public life enables each family to divide and standardize their lives according to calendars and festivals. Therefore, the family is integrated into the concept and life of * * * through things such as land to settle down and make a living.

The same concern for land and crops has not made the members of the same family with the same local concept lose the distinction of property rights. All the features of a piece of land and a village composed of families, such as the relative position between houses and the boundary between fields, are clearly engraved in the minds of villagers. A family's attitude towards material not only makes it possible for it to form a public concept and life with other families, but also makes the boundary pillar of family land stand on the village land.

Just as Khabaro reveals the relationship between family and society from religious and material aspects, family memory is closely related to this attribute of family. In essence, it belongs to a kind of social memory, framed by social forces, but each family has its own unique memory. Habawah believes that the two elements of family memory are kinship and the personality of each member, and family memory is formed between these two dimensions. Kinship is a conceptual framework to arouse the memory of family life and provide clues for memory. In every society, kinship has a definite meaning, and the rules of father-son relationship are mandatory. Secondly, consanguinity is irreversible. In any family, the status of an individual is predetermined. This excludes personal choice more than any other social relationship. More importantly, the type of kinship is not family but social choice, which directly determines the category of family memory. For example, in matriarchal society, the history of father's family is not considered as his family memory by children. Therefore, kinship is a measure of social definition of family, which not only determines the size of family category, but also affects the choice of family memory.

Another element of family memory is the personality of each member. This part explains why the family established by the blood relationship dominated by society is not unified. It is some members of the family whose way of interacting with others constitutes the unique characteristics and personality of the family. Secondly, in a close family environment, the deeper the understanding among members, the more unique each member is. Family seems to provide space for the most essential contact between people. Habwakh believes that in the family field, when we form judgments about people close to us, we are the least subject to social rules and beliefs. Therefore, family memory is formed between these two seemingly contradictory dimensions, one is the blood relationship dominated by society, and the other is the individual personality.