Cornelia Goethe Centrum für Frauenstudien und die Erforschung der Geschlechterverhältnisse (CGC)
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Aufbauend auf den Erfahrungen zweier Workshops zu (urbaner) Austerität in Griechenland und Deutschland diskutiert der Beitrag die (unterschiedliche) Geschichte und Geographie der Austerität mit besonderem Blick auf die Regionen Frankfurt/Rhein-Main und Athen. Die Erfahrungen der multiplen Krise seit 2008, die sich in Griechenland vor dem Hintergrund einer austeritätspolitischen "Shock Doctrine" und in der BRD im Kontext eines langfristigen Projekts der "scheibchenweisen" Austerität entwickelten, eröffnen dabei die Möglichkeit, die Debatten um urbane Austerität einem kritischen Blick zu unterziehen. Der Beitrag sieht insbesondere im Bereich der Krisen der (urbanen) sozialen Reproduktion sowie der Krisen der (städtischen) Politik und Repräsentation weiteren Forschungsbedarf.
D2.1. provides further elaboration of the original research design and informs about ideas for the final Volume II of bEUcitizen. It is closely connected to task 1 of work package 2: specifying various concrete tasks for the different work packages and formulating overarching questions suitable to provide substantive cohesion and integration of the overall project. The elaboration of 10 crosscutting topics (to become chapters in the “horizontal” book, D2.3.) is a first step towards this goal. Discussing these cross-cutting topics is supposed to feed, infuse and inspire the work done in the different work packages and to build cross-cutting connections between them. Themes 1-10 merge into a valuable overview of the multi-faceted research on (EU) citizenship. They access the main issues of EU-citizenship and citizenship in general from different angles and different disciplines. Taken together these contributions help to identify barriers towards EU citizenship and ways to overcome them. Each Theme formulates questions how it might feed and be fed by further information and findings in the other work packages.
D2.1. is mainly meant for internal use. Its functions are firstly to inform about preliminary ideas, eventual contributions to planned final results and secondly to make out some more of less specific guiding questions that connect the work done by the single researchers in every different work package to the project as a whole. This task implies a normative yardstick, a clear picture of what would be a "good" EU citizenship practice. Elaborating on such a normative yardstick is a meta-topic that cuts across the range of cross-cutting topics presented in this working paper.
In diesem Beitrag befasse ich mich mit ethischen Herausforderungen der Biografieforschung am Beispiel eigener Erfahrungen im Rahmen einer Studie im Feld der politischen Partizipation. Im ersten Teil diskutiere ich grundsätzliche ethische Fragen der Biografieforschung, die mit der Erhebung und Auswertung von biografisch-narrativen Interviews einhergehen. Im zweiten Teil des Beitrages werden exemplarisch forschungsethische Aspekte und Probleme skizziert, die im Verlauf der Feldforschung aufgetreten sind und die Prämissen einer rekonstruktiv vorgehenden Biografieforschung herausfordern. Dazu gehören die informierte Einwilligung als dialogischer Prozess sowie die Anonymisierung und Rückmeldung von biografischen Daten in einem hochsensiblen Feld. Abschließend gehe ich der Frage nach, welche Möglichkeiten und Grenzen das Format der Forschungswerkstatt für die Reflexion von ethischen Fragen in der Biografieforschung bietet.
Das Private ist politisch! – 68 war der Slogan eine auf Ganze gerichtete Perspektive der Kritik und ein Impuls für die Revolutionierung des Alltagslebens: Es ging bei den Diskussionen und Analysen um die "Weltherrschaft des Kapitals" und den Zusammenhang von Faschismus und Kapitalismus immer zugleich um die Manifestationen von Herrschaft und Unterdrückung in den Kapillaren des Alltäg lichen. In den Blick gerieten dabei nicht zuletzt die Autoritätsstrukturen der bürgerlichen Familie und damit die (im Sinne marxistischer Gesellschaftsanalyse) sogenannte "Nebenwidersprüche" des Privaten: das Verhältnis der Geschlechter, Fragen von Liebe und Sexualität, Kindererziehung, Eigentumsfragen und Besitzdenken. Der Slogan wurde darüber hinaus zum Leitspruch der Frauenbewegung, die vor Augen führt, wie politisch das Private gerade in Fragen von Nachwuchs und Alltagsorganisation ist. ...
Let me start with a reminiscence: a few weeks ago, I was sitting in one of my preferred cafés in Paris, le Café Odéon- Théâtre de l’Europe, a vivid place near the Jardin de Luxembourg in the heart of the university quarter. I realised that the waiter was wearing a shirt with the letters "Defend Paris", which he explained to be a statement against the forces that make Paris an uneasy place to live, a defiance against the powerful and social injustice. With a mixture of rebellion and idealism, he added that he understands himself as part of a "Reclaim Your City" Movement, thus representing what is central for urban citizenship today: a republican defence against forces that make a metropolitan city a trademark to be sold to people who can afford it, but increasingly less a home for ordinary people who want to live in the city. Walking through the streets, passing a small jewelry shop, a place of distinguished understatement showing a picture of Meghan Markle wearing "rose"-earrings displayed in the window, the term "zombie urbanism" came to my mind – a term used by Jonny Aspen, professor at the Institute of Urbanism and Landscape in Oslo (See Bjerkeset and Aspen (forthcoming 2020) and here), to describe a cliché-like way of dealing with urban environment by developers and designers – a "staged urbanism", in which urban features are used as a means for selling, marketing and branding. This kind of city-marketing can prove quite successful: whereas the burning of Notre Dame mobilised hundreds of millions of donations within a short period of time, the burning of the National Museum in Rio de Janeiro soon after, extinguishing 200 years of documentation of cultural memory, mobilised only 225.000 Euros (state 1.4.2019). ...
Der Islam befindet sich in einer Phase fundamentaler Veränderungen, die neue progressive Spielarten, aber auch beunruhigende Formen religiösen Extremismus hervorbringt. In Deutschland diskutieren Muslime, ob es sinnvoll sei, einen spezifisch deutschen oder europäischen Islam zu entwickeln oder ob die herkunftsorientierte Religion der Moschee-Gemeinschaften beibehalten werden sollte.
From the very outset of European expansion, scholars have been preoccupied with the impact of proselytization and colonization on non-European societies. Anthropologists such as Margaret Mead and Bronislaw Malinowski, who witnessed these processes at the beginning of the twentieth century while at the same time benefitting from the colonial structure, were convinced that the autochthonous societies could not possibly withstand the onslaught of the dominant European cultures, and thus were doomed to vanish in the near future. The fear of losing their object of research, which had just recently been discovered, hung above the heads of the scholars like a sword of Damocles ever since the establishment of anthropology as a discipline. They felt hurried to document what seemed to be crumbling away. Behind these fears there was the notion that the indigenous cultures were comparatively static entities that had existed untouched by any external influences for many centuries, or even millennia, and were unable to change. This idea was shared by proponents of other disciplines; in religious studies, for example, up to the late 1980s the view prevailed that the contact between the great world religions and the belief systems of small, autochthonous societies doomed the latter to extinction. However, more recent studies have shown that this assumption, according to which indigenous peoples have not undergone any changes in the course of history, is untenable. It became apparent that groups supposedly living in isolation have extensive contact networks, and that migration, trade, and conquest are not privileges of modern times. Myths and oral traditions bore witness of journeys to faraway regions, new settlements founded in unknown territories, or the arrival of victorious foreigners who introduced new ways and customs and laid claim to a place of their own within society.
Indonesia is a multicultural and multireligious nation whose heterogeneity is codified in the state doctrine, the Pancasila. Yet the relations between the various social, ethnic, and religious groups have been problematic down to the present day, and national unity has remained fragile. In several respects, Christians have a precarious role in the struggle for shaping the nation. They are a small minority (about 9% of the population) in a country predominantly inhabited by Muslims; in the past they were interconnected in manifold ways with the Dutch colonial government; they exert great influence in economy and the military, and constitute the majority of the population in some parts of the so-called Outer Islands (such as Flores, Sumba, and Timor), which are characterized by an attitude fraught with ambivalence towards the state apparatus perceived as ‘Javanese’ and ‘Muslim’. In the aftermath of the former president Suharto’s resignation and in the course of the ensuing political changes – in particular the independence of East Timor – Christians were repeatedly discredited for allegedly posing a threat to Indonesian unity, and have been involved both as victims and perpetrators in violent regional clashes with Muslims that claimed thousands of lives. Since the beginning of the new millennium the violent conflicts have lessened, yet the pressure exerted on Christians by Islamic fundamentalists still continues undiminished in the Muslim-majority regions. The future of the Christians in Indonesia remains uncertain, and pluralist society is still on trial. For this reason the situation of Christians in Indonesia is an important issue that goes far beyond research on a minority, touching on general issues relating to the formation of the nation-state.
Kryotechnologien bezeichnen Verfahren des Kühlens und Einfrierens. Wie verändert deren Einsatz in immer mehr Feldern unser Verständnis von Lebensprozessen und gesellschaftliche Grundannahmen? Mit welchen Erwartungen werden Menschen heute durch verschiedene Nutzungsformen dieser Technologien konfrontiert? Fragen wie diese versucht das Projekt "Cryosocieties" des Soziologen Prof. Thomas Lemke an der Goethe-Universität zu beantworten. Im Fokus stehen die sozialen, kulturellen und moralischen Dimensionen der Sammlung, Lagerung und Nutzung von menschlichem und nichtmenschlichem organischem Material durch kryotechnologische Verfahren. Seit April 2019 wird das Projekt als ERC Advanced Investigator Grant des Europäischen Forschungsrats gefördert. Die Förderung ist auf fünf Jahre angelegt. ...
Eine wichtige Facette des Wirkens von Ernst-Wolfgang Böckenförde ist die Entfaltung des freiheitlichen Charakters des Grundgesetzes. Sein zentrales Anliegen war es, Freiheitlichkeit nicht nur auf Angehörige des Mainstream zu beschränken, sondern auch die Freiheit der Andersdenkenden zu schützen. Gerade in den 1960er und 1970er Jahren war diese konsequente Liberalität von kaum zu unterschätzender Bedeutung, denn es gab nicht viele, die sich in diesem Sinne äußerten. Damals war die Staatsrechtslehre äußerst konservativ. Schon der SPD anzugehören, war eine große Ausnahme. Das Recht, auch das Verfassungsrecht, wurde häufig geradezu als Bollwerk gegen die Ideen der 1968er-Revolution eingesetzt.
Doch der Beitrag von Ernst-Wolfgang Böckenförde hat nicht nur historische Bedeutung. Das von ihm entwickelte liberale Fundament ist aktueller denn je: In den Debatten um den Umgang mit religiösen Minderheiten ist seine konsequent liberale Haltung von höchster Relevanz. Er selbst hat seinen Ansatz noch in die Debatten um das Kopftuch der muslimischen Lehrerin eingebracht und im Sinne der Liberalität Position bezogen.
Communication in the Web 2.0 context mainly works through images. The online video platform YouTube uses this form of visual communication and makes art forms of Western societies visible through their online videos. YouTube, as cultural reservoir and visual archive of moving images, accommodates the whole range of visualising creative processes – from artistic finger exercises to fine arts. A general characteristic of YouTube is the publishing of small everyday gestures of the ‘big ones’ (politicians, stars), like small incidents and their clumsiness in everyday actions, e.g. Beyonce´s fall from the stage or Tom Cruise’s demonic pro-scientology interview. Through their viral distribution on different platforms, these incidents will never be covered up or disappear from the public view. At the same time big gestures and star images are replicated and sometimes reinterpreted by the ‘small people’ who present themselves in the poses and attitudes of the stars. Generally, a coexistence of different perspectives is possible. YouTube allows polysemic and polyvalent views on the everyday and media phenomena. This article relies on YouTube research 2 that started in 2006 at the New Media Department of the Goethe University of Frankfurt. The results of the research have already presented representative forms and basic patterns, that is to say, categories for the clips appearing here. These kinds of clips, recurring in the observation period, have an impact on the basic representation of art or artistic expression within moving images on this platform. Methodologically the focus leads to the investigation (which has to be adequate to the specifics of the medium, or ‘media adequate’) of new visual structures and forms which can create – consciously or unconsciously – an art form. After focusing on the media structures, it will be discussed whether any and, if so, which ‘authentic’ new forms were developed solely on YouTube and whether these forms are innovative and can be characterised as avant-garde. This article first takes a small step in evaluating how to get from a general communication through means of visuality in web 2.0, an often endless chatty cheesy visual noise 3 – to the special quality of a consciously created aesthetic. From where do innovative aesthetic forms emerge, related to their media structures? 4 Are they the products of ‘media amateurs’ 5 or do we have to find new specifications and descriptions for the producers? The definition of a ‘media amateur’ describes technically interested private individuals who acquire and develop technology before commercial use of the technology is even recognisable. Just as artists are developing their own techniques, according to Dieter Daniels, media amateurs are autodidacts who invent techniques, rather than just acquire knowledge about them (see for example the demo scene, the machinima, brickfilm producers as well as many areas of computer gaming in general 6). The media amateur directly intervenes in the production processes of the medium and does not just simply use the medium. What is fascinating is the media amateur’s process of self education – not the result – and the direct impact on the internal structure and the control of the medium. 7 Media amateurs open a previously culturally unformed space of experience. This only partially applies to most of the YouTube clips in the realms of the visual arts; it is here most important to look at the visual content. This article discusses all these concepts and introduces new descriptions for the different forms of production: the technically oriented media master, the do-it-yourselfer, the tinkerer, the amateur handicraftsman and the inventor. It outlines a basic research project on ‘visual media culture’ (a triangulation of research on media structure and iconography) of the presented online video platform. It is a product of the analysis of clips focusing on the media structure, analyzing the creative handling of images and the deviations and differences of pre-set media formats and stereotypes.
Este artigo elucida, em primeiro lugar, os vários significados da noção francesa de dispositif e contrasta-a com os usos de "aparelho" ("appareil"), por um lado, e "reunião" ("agencement"), por outro. A segunda parte apresenta o uso distintivo de Foucault do conceito de dispositivo. O argumento baseia-se na tese de que a noção de dispositivo de Foucault está firmemente ancorada em uma analítica do governo, na medida em que se concentra na direção e regulação de forças agenciais e processos vitais. Na última parte, proponho combinar uma analítica do governo, seguindo Foucault, com insights dos Estudos de Ciência e Tecnologia (STS). Argumento que essa síntese teórica entre STS e uma analítica do governo ajuda a corrigir os problemas de muitas análises da sociologia política e da teoria social e política ao enfrentar as transformações e mudanças nas sociedades contemporâneas.
Rezension zu: Sarah Kember: Cyberfeminism and Artificial Life. London/New York: Routledge 2003. 257 Seiten, ISBN 0–415–24026–3 (Hardcover) / 0–415–24027–1 (Paperback), € 71,82 (Hardcover) / € 21,98 (Paperback)
"Künstliches Leben" zu schaffen, galt über Jahrhunderte hinweg als Phantasma, dem man vor allem mit den Mitteln der Literatur und der Kunst nachjagte. Ein Topos, der Kultur als Kontrolle, Beherrschung und Verbesserung der Natur definiert – und in dem sich menschliche Machtphantasien und misogyne Obsessionen auf markante Weise mischen: Wo die biologischen Funktionen von "sex" eigentlich überflüssig werden sollten, treten Geschlechterdichotomien und -hierarchien als Konstruktionen um so deutlicher hervor. Daran hat sich bis heute wenig geändert. Allerdings haben mit den aktuellen Entwicklungen in den Bio- und Informationstechnologien die Phantasmen zunehmend an Realität gewonnen. Ob nun in den Computerlaboren der Unterhaltungsindustrie oder in denen der Genomforschung: Allenthalben scheint es um die Formel des Lebens zu gehen. Aber was bedeutet das eigentlich? Welche Rolle wird "Künstliches Leben" in unserem künftigen Leben spielen? Und welche Rolle spielen dabei die Phantasmen, die dieser Topos transportiert? Wie greifen diese "virtuellen Realitäten" in unsere Körper- und Identitätskonzepte, unsere Subjekt- und Geschlechtervorstellungen ein? Sarah Kembers Buch verspricht, erhellende Schneisen durch das Dickicht der definitionsmächtigen Diskurse, Konzepte und Konstruktionen zu schlagen und neue Wege für feministische Interventionen in die Auseinandersetzungen um "Artificial Life" aufzuzeigen.
In their study on "The modern anthropology of Southeast Asia", Victor King and William Wilder raise the question in how far the region can be taken as a field of anthropological enquiry. After their initial discussion of cultural and social trends as well as anthropological studies, they conclude that the common issue of the region is its diversity. They come to the rather pragmatic solution that "South-East Asia constitutes a convenient unit of study, ... but ... we should not think of it in terms of a bounded, unified and homogenous socio-cultural area" (King/Wilder 2003: 24). We doubt that there are homogenous socio-cultural areas anywhere else. These are usually constructed through the invention of traditions and ideological simulations. The interesting case with regards to Southeast Asia is, why no such homogeneity has been constructed, not even by anthropologists or sociologists. ...