The rise of digital technology has led to fundamental changes in how individual and collective perspectives on the past are transmitted and engaged. An immediate implication of these changes relates to the shift away from human communication as a single form of communication about memory towards multiple models which involve non-human (or robotic) agents. These non-human agents are primarily constituted by artificial intelligence (AI)-driven systems, such as search engines and conversational agents, which retrieve information about the past for human users and are increasingly used to generate memory-related content. To account for the growing complexity of memory-related digital communication, the article introduces three agency-based models of such communication: (1) human-to-human; (2) human-to-robot; and (3) robot-to-robot. It discusses examples of communication practices enabled by these models and scrutinises their implications for individual and collective memory transmission. The article concludes by outlining several directions for memory communication research increasingly shaped by non-human agents.

This paper explores self-tracking as a social practice with significant relationships to human memory. The history of data and memory is fraught with a concern that specifics of qualia are subjugated to datafication. Yet, historical perspectives linking paper diaries and digital tracking show that rich accounts can be preserved in media. Cognisant of both perspectives, this paper argues that rather than delegating reflection to algorithms, users engage critically. Using original research data, this paper demonstrates how users unite the sociotechnical affordances of devices, data visualisations, and personal narratives to communicate memory in mediated forms. In doing so, they bridge semantic and autobiographic memory, combining subjectivity and objectivity. A datafied narration of everyday life emerges, affirming unique and vital stories. Often directed toward future goals, the mnemonic value of self-tracking in the present is overlooked. Yet whether recalling unfortunate accidents, sporting success, work, holidays, or illness experiences, participants use data as a scaffold to build stories and affirm identity. This paper asserts that memory and storytelling is an essential anchor for practices of digital self-tracking.

While the history and practices of collecting have received considerable attention over the past few decades, the notion of erasure – of the deleting, removal or destruction of material, whether deliberate or otherwise – has remained largely in the shadows. We challenge this neglect by placing erasure centre stage and treating it as a productive phenomenon in its own right. Indeed, we suggest that it forms a significant precondition for the very possibility of memory and collections. This article draws upon a recent turn to consider questions of forgetting, ignorance and ending to lay out the grounds for analysing the various roles played by erasure in making and unmaking our world. Inspired by Paul Connerton's discussion of different types of forgetting, we present five distinct forms of erasure that we regard as principally important: (i) repressive erasure, (ii) protective erasure, (iii) operative erasure, (iv) amending erasure and (v) calamitous and neglectful erasure. In each case, we discuss the characteristic logic of the erasure at hand and provide examples of the historical and media-specific forms in which it has been enacted. Our aim in doing so is to provide future researchers with some of the analytical tools and perspectives necessary to engage in further erasure studies. For if we are interested in making sense of the shifting and complex world we inhabit, then the interdisciplinary study of the compelling yet elusive phenomenon of erasure is an excellent place to start.

In the BBC show, The Repair Shop, members of the public bring their cherished but crumbling possessions into a workshop populated by expert craftspeople, who carry out restorations. These objects arrive as treasured possessions, which, despite their dilapidated state, still hold memories and meaning for their owners, albeit memories that may have faded as the object itself has aged. Something magical seems to take place after the objects are restored, however. The restored objects seem to reanimate and revive the memories that their owners have invested in them. How is it possible that this restoration can bring memories held by the objects back to life? What is special about The Repair Shop restoring objects to their former glory? We outline two ways in which objects can be evocative and embody emotion, memory, and meaning. We then outline the ways in which the restoration of these objects to something like their original form can improve scaffolded recall and bring memories back to life. For one class of evocative objects, the restoration enhances recall by reinstating details from the context in which the memories were encoded. For the second class of evocative objects, their restoration affords an imaginative connection to the past, which enables them to become powerful focal points of memory and shared narratives. In effect, The Repair Shop seems to work not only as a repair shop of objects but as a repair shop of memory too.

We describe three areas of inquiry that we foresee as being important in future studies of collective memory, mind, and media. The first is the power of narratives, usually provided by collectives, which can be explicit and conscious or implicit and unconscious. A second important theme during this period of populism and nationalism is the study of the self-centredness (or egocentricity) of groups, especially nations believing their past is special. Such egocentricity can feed conflict among nations as well as groups within nations. The third important direction for research is future thinking, or studies of how people anticipate events they expect to unroll in their future and whether these events are mostly positive or negative. A puzzle of future thinking relative to collective memory is why people readily argue about and even fight over events from the past, but find it much more difficult to mobilise groups about life-threatening future events such as global warming or nuclear war. We look forward to studies in these crucial topics and others as they appear in Memory, Mind & Media.

Over the past two decades, society has seen incredible advances in digital technology, resulting in the wide availability of cheap and easy-to-use software for creating highly sophisticated fake visual content. This democratisation of creating such content, paired with the ease of sharing it via social media, means that ill-intended fake images and videos pose a significant threat to society. To minimise this threat, it is necessary to be able to distinguish between real and fake content; to date, however, human perceptual research indicates that people have an extremely limited ability to do so. Generally, computational techniques fair better in these tasks, yet remain imperfect. What's more, this challenge is best considered as an arms race – as scientists improve detection techniques, fraudsters find novel ways to deceive. We believe that it is crucial to continue to raise awareness of the visual forgeries afforded by new technology and to examine both human and computational ability to sort the real from the fake. In this article, we outline three considerations for how society deals with future technological developments that aim to help secure the benefits of that technology while minimising its possible threats. We hope these considerations will encourage interdisciplinary discussion and collaboration that ultimately goes some way to limit the proliferation of harmful content and help to restore trust online.

Over the past decades, the field of memory studies has produced a wealth of research on explicit (conscious, commemorative, official) collective memory. But beyond this realm of the visible, there is a largely hidden world of ‘implicit collective memory’. Elements of this invisible world include narrative schemata, stereotypes, patterns of framing, or world models, which are usually not explicitly known or addressed, but get passed on from generation to generation – in order to shape perception and action in new situations. Implicit collective memory is pervasive and powerful. But it is difficult to trace. It is therefore time to join forces for its systematic study: Drawing on approaches from psychology, sociology, communication studies, anthropology, media culture studies, literary studies, and mnemohistory, this article proposes some building blocks for a future transdisciplinary field of research on implicit collective memory.

Technology has transformed how people interact with one another. According to two recent Pew Research Center surveys (2021a; 2021b), 97 per cent of United States adults have a cell phone, 85 per cent have a smartphone, 93 per cent use the Internet, and 77 per cent have broadband Internet access at home. The Internet has opened countless doors by providing unprecedented access to information and connecting people. While we know from laboratory research that context and collaboration can influence memory, little is known about how virtual collaboration affects memory and whether in-person studies generalise to virtual contexts. In this article, we discuss the challenges, value, and broader relevance of extending laboratory-based memory research to online platforms. In doing so, we report a virtual collaborative memory paradigm, where we examine individual and social remembering in a fully online, chat-based setting, and present data from two completely virtual experiments. In Experiment 1, online participants studied a word list and, in a chatroom, recalled the words either alone (as controls) or with two other participants. Surprisingly, collaborative inhibition – the robust finding of lower recall in collaborative groups than controls – disappeared. This outcome occurred because participants who worked alone recalled less than what we see in in-person studies. In Experiment 2, where instructions were modified and an experimenter was present, individual performance improved, resulting in collaborative inhibition. We reflect on the contextualised nature of this effect in online settings, for both collaborative and individual remembering, and on the implications for the study of memory in the digital age.

Rewilding memory provides the basis for a new theoretical and practical agenda to bring greater neurological human diversity and ecological diversity into research and teaching on memory, mind and media. The article develops the concept of ‘more-than-human-memory’ to refer to the co-construction of memories between diverse humans and the environment. The article draws on research that examined a transmedia corpus of 40 neurodivergent memory works (life writing, memoirs, autobiographical art, blogs and videos). It found that memory works by autistic people consistently remember the self in terms of the co-composition of human memories through and with the media and matter of environmental memories. The article explores the ways in which some autistic people's memory works decentre human memories through deep ecological memory, conversations with vibrant objects and memories of animating energies. The research suggests that such memories ‘rewild’ or eco-neuroqueer the human-centred and normatively biased assumptions of memory, mind and media that underpin psychology, philosophy of mind, media and memory studies. It contributes a new angle to research that addresses the dialogical relationship between what Barnier and Hoskins (2018) have termed ‘memory in the mind’ and ‘memory in the wild’. It also goes beyond extended mind theory that understands human memory as enhanced and extended through non-biological tools and suggests the significance to memory of the more-than-human living world. Importantly, it highlights connections between autistic more-than-human-memories and the conceptualisation and practices associated with the more-than-human in research shaped by eco-psychology, Indigenous Studies and Environmental Humanities.

Collective memories are memories shared by a group that influence their social identity. The goal of this paper is to focus on two major limitations in current studies on collective memory and show how the hourglass metaphor can overcome those limitations. The first limitation concerns the partial nature of studies devoted to the analysis of collective memory. Studies tend to focus either on the choice of the past (how memory agents mobilise the past) or the weight of the past (how the past affects the individual or the group). The second limitation relates to the temporal dimension of research conducted so far. Most studies only assess memory over a single generation, yet it can have long-term effects. In this paper, we suggest considering memory work as an hourglass, with the collective and the individual at opposite ends and the sand of memories passing from one to the other, filtered through family values and representations. The hourglass metaphor thus provides a helpful tool to explain the formation of collective memories over time and the interactions between the macro, meso, and micro levels. We approach the study of collective memory from an interdisciplinary perspective, mainly involving psychology, political science, and history. We conclude by suggesting three challenges that future studies of memory will need to address: (1) the need to combine multiple approaches; (2) the need to consider the role of generations; and (3) the need to bridge discussion across disciplines.

I propose a triangular theory of self to characterise the sense of selfhood in the era of social media. According to the theory, the self in the social media era comprises the represented self that is located in the private mind of the person, the registered self that is presented on social media platforms, and the inferred self that is constructed by the virtual audience. The three components of the self interact in dynamic ways to constitute a sense of selfhood and identity specific to the social media era. Autobiographical memory plays a critical role in the development and maintenance of these components. The triangular theory of self introduces new ways to understand and study memory and self in a digitally mediated world.

People often use personal stories to support and defend their views. But can a personal story be evidence? A story tells us that a certain event can happen and has already happened to someone, but it may not always help us understand what caused the event or predict how likely that event is to happen again in the future. Moreover, people confabulate. That is, when they tell stories about their past, they are likely to distort reality in some way. When people who lack access to what motivated past behaviour are asked why they made a choice, they tend to offer plausible considerations in support of that choice, even if those considerations could not have played a motivating role in bringing about their behaviour. When people experience impairments in autobiographical memory, they tend to fill the gaps in their own story by reconstructing significant events to match their interests, values, and conception of themselves. This means that people often offer a curated version of the events they describe. In this paper, we argue that the pervasiveness of confabulation does not rule out that personal stories can be used as evidence but invites us to reflect carefully about what they are evidence of. And this is especially important in the context of digital storytelling, because stories shared on online platforms can exert even greater influence on what people think and do.

Both gender and narrative are foundational to the ways in which humans engage in meaning-making. Arguing from evolutionary, psychological and feminist theoretical perspectives, we posit that narratives and gender are culturally mediated mutually constituted meaning-making systems: Narratives are defined through gender and gender is defined through narrative. To contextualise this argument, we define ‘narrative’ and ‘gender’ and review the extant literature on how gender is expressed in culturally mediated master narratives and how narratives are performed differently by women and men. Our core argument is that the very act of narrating is a gendered activity that constructs, represents and narrates gender as a primary category of human existence, and these fundamentally gendered ways of narrating then construct, define and reify gendered ways of being in the world.

Human memory is prone to error and distortion. It has been proposed that memory's misdeeds can be classified into seven categories or ‘sins’. This article discusses the impact of media and technology on four memory sins: transience (forgetting over time), absent-mindedness (lapses in attention that produce forgetting), misattribution (attributing a memory to the wrong source), and suggestibility (implanted memories). Growing concerns have been expressed about the negative impact of media and technology on memory. With respect to transience, I review research regarding the impact of the Internet (ie, Google), GPS, and photographs. Studies have documented impaired memory following specific tasks on which people rely on media/technology (eg, poor memory for a route after using GPS), but have revealed little evidence for broader impairments (eg, generally impaired memory in GPS users), and have also documented some mnemonic benefits (eg, reviewing photos of past experiences). For absent-mindedness, there is strong evidence that media multitasking is associated with poor memory for a target task (eg, a lecture) because of attentional lapses, suggesting evidence that chronic media multitasking could be associated with broader memory problems, and emerging evidence that technology can help to reduce certain kinds of absent-minded errors. Regarding misattribution and suggestibility, there is clear evidence that manipulated or misleading photos are associated with false memories for personal events and fake news, but no evidence of broader effects on susceptibility to memory distortion. Further study of the impact of media and technology on the memory sins is a fruitful pursuit for interdisciplinary studies.