1 In: R. Säljö, P. Linell, & Å. Mäkitalo (Eds.). Memory Practices and Learning: Experiential, institutional and sociocultural perspectives. Charlotte, N.C.: Information Age Publishers. Emergence in Conversational Remembering Brady Wagoner (Aalborg University) & Alex Gillespie (LSE) Introduction It is has been widely demonstrated that memories are formed, shaped and recollected in social interaction (Middleton & Brown, 2005; Wagoner & Gillespie, 2014). However, the dominant assumption in cognitive psychology, which goes back to Ebbinghaus (1885), is that other people are little more than stimuli, cueing something already internal; with the substantial work of memory being an individual cognitive feat. This cognitive approach, we will argue, vastly underestimates the relational qualities of remembering and ignores the wider cultural background against which memories are reconstructed. Sociocultural psychology, in contrast, conceptualizes social others and cultural artifacts as directly participating in and being constitutive of remembering (Cole, 1996). It moves away from the notion of separate internal and external storage of memory to consider the properties that emerge in the interaction between the two. The core concept is that of semiotic mediation, whereby the person dynamically regulates their own conduct with the use of signs (Vygotsky & Luria, 1994; Valsiner, 2007). Memory becomes a social and cultural process (instead of a cognitive faculty or thing) that takes place with the use of cultural and semiotic tools in a context that is both physical and social (Brescó & Wagoner, 2015; Wertsch, this volume). The main problem with conceptualizing remembering as a process is that methodologically it is much easier to study it as a faculty, to monitor inputs and outputs at various time points. Taking seriously remembering as a process entails more subtle methodologies for unpacking the process of remembering in real-time (Wagoner, 2009; Gillespie & Zittoun, 2010). In the current chapter, we will use data from a replication of Bartlett’s (1932) classic method of repeated reproduction with the Native American folktale War of the Ghosts to explore remembering as emerging through genuinely social processes. The method of repeated reproduction entails having an individual remember the same stimulus at various time points such that the decay and transformation can be systematically studied. Bartlett’s method, however, only gave him access to ‘snapshots’ of the process of remembering; namely the outputs at each time point. Thus he had to infer the semiotic processes underlying the reconstruction (Wagoner & Gillespie, 2014). Our methodological innovation is to have participants produce the reproductions in pairs in order to make visible (or rather audible) the social processes that construct remembering. When in dyads, the conversation is