This book makes a compelling case for utilising experiences of resonance in various academic and societal fields. The concept of resonance was first introduced by Hartmut Rosa to foreground the importance of affective, emotional, transformative and uncontrollable experiences in socio-political contexts that he characterizes as alienating. Based on a critical reading of Rosa's theory and further developed through engagement with Theodor W. Adorno, Gilles Deleuze, Hannah Arendt, Judith Butler and others, this book introduces the notion of a 'spectrum of resonance' which encompasses both critical resonance and affirmationist resonance. This spectrum of resonance is used to analyse various forms of aesthetic experience illustrated with reference to Edgar Reitz's film Heimat and the music of Nick Cave and Kayhan Kalhor. The spectrum is also deployed in the fields of museum, memory and trauma studies to show how experiences of resonance contribute to the constitution of political and social identities. The focus here is on memory practices in the Kurdistan Region of Iraq and the book seeks to decolonize resonance theory.

This book presents a thorough analysis of the Kurdistan Region of Iraq’s memory culture, focusing particularly on commemorations and representations of the Anfal and Halabja atrocities. The author employs a transdisciplinary approach that draws on Memory Studies, Postcolonial Studies, Heritage Studies, Kurdish Studies, Literary Studies and Trauma Studies, to analyze cultural objects such as Kurdistani literary novels, museums, and school curricula. The book introduces two key concepts: the "phantomic museum" and the "apostrophic museum." The former explores the fragile and politicized nature of memories of missing individuals who disappeared during Saddam Hussein's genocidal campaigns and who have never been found, primarily as they return in the Halabja Monument and Peace Museum. The latter examines how the addressing – apostrophizing – of Kurdistan, in and by the Amna Suraka museum in the city of Sulaymaniyah, institutionalizes “official” and highly politicized versions of the past.