This domain emphasises personal and collective memory of sacrifice. What I call memory here is based on its definition suggested by Kovecses (2005: 260 ). Memory here is history – “the major or minor events that occurred in the past of a society/culture, group, or individual. I call this memory because the society, group, or individual “remembers” these events through its collective unconscious (in the case of societies or social groups) – embodied in language.” Nimmo and Combs (1990: 88) explain that if there is no heroism and triumph in the present, we project their presence in the past. If the present seems an assumption, we project that anxiety into the past and into the future. They further suggest what we know about the past and what we can know about the future stems from what we know in the present, projected into the past and the future. And what we know in the present is just a re-representation of the past, present and future.

Montenegrin concept of nation in largely based on and operates with these romantic-heroic elements, with political myths of “čojstvo i junaštvo” (chivalry and heroism) and “čuvanja obraza” (keeping the cheeks clean) - feature of a nation that is struggling to understand itself and to find its place in the world. Metaphors of the heroism, common ancestors, blood, are more likely to provide the sense of strong moral authority which the insecure individual seeks. In Erich Fromm’s formulation, nationalism is thus an escape from freedom into ‘a new idolatry of blood and soil’ (1955:59, in Brown, 2000:23-24). The point is that belief in a nation involves an attempt to recreate a sense of ‘oneness’ by denying difference (seeing the nation as a community of cultural sameness), rather than by accepting and grappling with a difference (Brown, 2000:23-24).

Such rhetoric gives inspiring feats of heroism, dedication, or sacrifice.