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Eveline Lemke ist Grünen-Politikerin, frühere Wirtschaftsministerin des Landes Rheinland-Pfalz und frischgebackene Präsidentin der Karlshochschule in Karlsruhe. Sie gehört zu den Fellows der ersten Runde des »Mercator Science-Policy Fellowship-Programms«, das 2016 gestartet ist und Politiker aus unterschiedlichen Ressorts mit Wissenschaftlern der Rhein-Main-Universitäten zusammenbringen möchte. Der UniReport hatte die Gelegenheit, Lemke bei ihren Gesprächen mit zwei Wissenschaftlern der Goethe-Universität zu begleiten. Thema der lebendigen Gespräche waren unter anderem das Erstarken des Rechtspopulismus und neue soziale Bewegungen.
The Heart of Jacob
(2017)
Jacob prospers as a moneylender and pig merchant by taking advantage of other peoples misfortunes. But when he seeks to exploit the famine afflicting his village Tounga by lending money at high interest rates to poor villagers, he does not reckon what a sacrilege his pigs would commit which give the people an opportunity to feast on his own misfortune. When this happens community gives way to individual desires, and the stomach dictates to the head what it should think and believe in. Reason bends to absurdity and custom bows to bizarre novelty. Life explodes into a sinister mess that points to only one outcome: Jacob and societys ultimate ruin.
My Head Master
(2017)
I first time I saw the man who became my headmaster was when he rode his motorcycle past our house in Tyosa. He was a huge, dark, hairy man with big eyeballs that looked like they could see through anything and often saw through everything. His eyes were so frightening to me that I always trembled whenever he turned them on me. Not only were the eyeballs big, he had a way of baring them in the most frightening manner when he focused them on you. Older people said his father Akut was nicknamed Akut the owner of frightening eyes for pretty much the same reason. His eyeballs were said to be so big as to scare away birds whenever he entered the forest. Some people said they scared away chickens too. So he was called Akut the owner of frightening eyes.... But Akuts son was headmaster and no one dared pass his nickname to his son though he had passed his frightening eyes to the son. No one dared sing songs behind him the way children used to sing behind Akut his father Passing through and growing up in school with Akuts son as the Headmaster, and what it took to grow up in a closely-knit community through the eyes and memory of a pupil is a story that has to be told, the story of any pupil. And this is the story
Women in Islam explores the complexities of gender relations in Muslim communities in the Horn of Africa and beyond, engaging critically with the social, political and cultural challenges associated with the intersection of Islam and gender. With an eclectic selection of essays, academic papers, opinion pieces and personal narratives punctuated with poetry and art, the journal seeks to spark creative and forward-looking discussions on how to effectively improve the status of women in Muslim societies. Women in Islam is published annually by SIHA, the Strategic Initiative for Women in the Horn of Africa. Issue Three of Women in Islam includes investigations of social issues, profiles of inspiring women, book and film reviews, poetry, and opinion pieces. The dossier on 'Living With Religious Militancy' explores women's experiences in contexts of conflict and extremism, with articles on the dilemma of female political Islamists, a gender-segregated community in Eastern Sudan, and women of Boko Haram. Other articles include stories of Sufi women, the experience of female convert to Islam, Ziba Mir-Hosseini's quest for equality in Islamic law, and reviews of Wadjda and Timbuktu.
This poetry anthology offers a feast and face of poetry as it currently is in Uganda. It is all encompassing and presents a variety of writers ranging from seasoned voices to new ones of great promise. The voices are adventurous, reflective, provocative and even sassy. The poets explore with passion diverse themes from the private to the public realm reassuring the reader that poetry is about everything and is perhaps everything. The pages of this anthology pulsate with rhythmic variations that give unexpected pleasure and provoke the reader to be exceptionally alert. This is a welcome and priceless addition to Uganda Poetry Anthology 2000.
In 1996 President Nelson Mandela described Professor Ali A. Mazrui (1933-2014) as 'an outstanding educationist and freedom fighter.' In 2002 the former UN Secretary General Kofi Annan referred to Professor Mazrui as 'Africa's gift to the world.' Author of more than 35 books and hundreds of articles, Professor Mazrui was an African scholar who had treated with uncommon verve and flair a wide-range of themes that included globalization, the triple heritage, peace, and social justice. This volume engages with some of those themes that excited his mind for over six decades. The multidisciplinary essays seek to underline the highlights of Mazrui's intellectual journey and attest to the fact that he was public intellectual par excellence. Indeed, in 2005, he was named one of the top 100 public intellectuals in the world. This book is a product of a symposium held from 15 to 17 July 2016 in Nairobi, Kenya. The symposium was jointly organized by the Twaweza Communications, Nairobi, Kenya, and the Institute of Global Cultural Studies (State University of New York at Binghamton) which Ali Mazrui created and presided over as the Albert Schweitzer Professor in the Humanities from 1991 to 2014.
Characterization of a novel KCNJ2 sequence variant detected in Andersen-Tawil syndrome patients
(2017)
Background: Mutations in the KCNJ2 gene encoding the ion channel Kir2.1 have been linked to the Andersen-Tawil syndrome (ATS). Molecular genetic screening performed in a family exhibiting clinical ATS phenotypes unmasked a novel sequence variant (c.434A > G, p.Y145C) in this gene. The aim of this study was to investigate the effect of this variant on Kir2.1 ion channel functionality.
Methods: Mutant as well as wild type GFP tagged Kir2.1 channels were expressed in HEK293 cells. In order to examine the effect of the new variant, electrophysiological measurements were performed using patch clamp technique. Cellular localization of the mutant in comparison to the wild type ion channel was analyzed by confocal laser scanning microscopy.
Results: The currents of cells expressing only mutant channels or a mixture of wild type and mutant were significantly reduced compared to those expressing wild type (WT) channels (p < 0.01). Whereas WT expressing cells exhibited at −120 mV an averaged current of −4.5 ± 1.9 nA, the mutant generates only a current of −0.17 ± 0.07 nA. A co-expression of mutant and WT channel generates only a partial rescue of the WT current. Confocal laser scanning microscopy indicated that the novel variant is not interfering with synthesis and/or protein trafficking.
Conclusions: The detected sequence variant causes loss-of-function of the Kir2.1 channel and explains the clinical phenotypes observed in Andersen-Tawil syndrome patients.
Der vorliegende Beitrag kann keinen umfassenden Überblick über die Literaturgeschichte moderner Engel in Aussicht stellen. Stattdessen möchte ich das vielseitige und zugleich ambivalente Nachleben der Figur und die divergierende Gestaltung religiöser Sinn- und Anspielungshorizonte textnah anhand von Gotthold Ephraim Lessings 'Nathan der Weise' (1779) und Heinrich von Kleists 'Das Käthchen von Heilbronn' (1808/10) untersuchen.
Welche Signifikanz sich das über die 'Geistlichen Übungen' geregelte Bildliche bewahrt hat, möchte ich im Folgenden anhand einer Erzählung aus den 'Nachtstücken' E.T.A. Hoffmanns, der 'Jesuiterkirche in G.' aus dem Jahre 1816, skizzieren, die sich bei genauer Betrachtung als eine literarische Abhandlung über das jesuitische Bild- und Wahrnehmungsverständnis zu erkennen gibt.
Im Folgenden soll die gegenseitige Befruchtung von Kunstschaffen und Religion am Beispiel Ludwig Meidners, einer der Doppelbegabungen aus dem Umkreis des Expressionismus, vorgeführt werden, der als Maler und Zeichner und Schriftsteller hervorgetreten ist. Interessant scheint das Exempel auch deshalb, weil gezeigt werden kann, wie die Bezogenheit auf das Heilige die Medien Text und Bild durchzieht und so in besonderer Weise transgressiv wirksam wird.
Der vorliegende Essay möchte die Verbindung von Philosophie und Religion näher ausführen und sie exemplifizieren anhand der Exegese der Bibel im 'Stern der Erlösung'. Hierfür sollen zunächst ein paar einleitende Worte zur Biographie Rosenzweigs angeführt werden, da bei diesem Denker, wie bei kaum einem zweiten der jüdischen Moderne, Leben und Werk eng aufeinander bezogen sind. Daran anschließend konzentriere ich mich auf den 'Stern', um herauszuarbeiten, wie Rosenzweig die Bibel benutzt, um gewisse für sein Denken zentrale philosophische Sachverhalte anhand von Bibelstellen zu erläutern.
Im ersten Teil der vorliegenden Analyse werden zwei Themen in Jungs Schrift untersucht: die Amoralität und Unbewusstheit Gottes sowie dessen Menschwerdung. Dann soll erörtert werden, wie Jung zu seiner Interpretation kommt, und schließlich wird gezeigt, welche Bedeutung Jung der Hiobschrift für das 20. Jahrhundert und danach beimisst.
Die Bibel ist Weltliteratur 'und' eine heilige Schrift - damit spreche ich sowohl bereits den Kern des Beitrages als auch die Schwierigkeit dieser Konstellation an. In welchem Verhältnis steht die Bibel als Literatur zu dem Begriff der Heiligkeit, der ihr kanonisch, normativ und auch inhaltlich zuerkannt wurde und teils wird? Beide Aspekte, sowohl ihre Literarizität (1. 'Bible as Literature') als auch ihre Einordnung als eine heilige Schrift (2. Die Bibel als heilige Schrift), werden im Folgenden in einem Wechselspiel aus literaturwissenschaftlicher und theologischer Hermeneutik untersucht, da diese beiden Disziplinen die Bibel als literarisches und/oder religiöses Medium wahrnehmen und aufgreifen.
The East African Rift System (EARS) was initiated in the Eocene epoch between 50 and 21 Ma probably due to the influence of mantle plumes that caused volcanism, flood basalts and rifting extensions in Ethiopa and the Afar region. As a result of magmatic intrusions and adiabatic decompression melting within the lithosphere caused by the impact of the Kenya plume, there was a southward propagation of the EARS of about 30 – 15 Ma from Ethiopia to Kenya, which coincide with the occurrence of volcanism. The EARS developed towards the south along the margins of the Tanzania Craton between 15 and 8 Ma. Previous findings of low-velocity anomalies within the upper mantle and the mantle transition zone indicate an upwelling of hot mantle material in the vicinity of the Afar region and the East African Rift. This study includes the analysis of P- and S-receiver functions in order to determine further impacts on the lithosphere from below. The aim was to determine the topographic undulations of further boundary layers and to identify their variability owing to the rifting processes and the formation of the EARS. The study area included the Tanzania Craton and the surrounding rift branches of the East African Rift System.
The region of the Rwenzori Mountains can be analysed in detail because of the large dataset of the RiftLink project. The use of the P-receiver function technique and the H-K stacking method enabled to determine different vP /vS ratios depending on the tectonic setting in the Rwenzori region: Rift shoulders (vP /vS =1.74), Albert Rift segment (vP /vS =1.80), Edward Rift segment (vP /vS =1.87) and Rwenzori Mountains (vP /vS =1.86). To determine the topography of the Moho, it is necessary to take into account the thickness of the sedimentary layer, the surface topography, the azimuthal variations in crustal thickness and the impact of local anomalies. After correcting these effects on the Moho depths, significant variations in Moho topography could be determined. The Moho depths range from 29 to 39 km beneath the rift shoulders of the Albertine Rift. Within the rift valley, the crustal thickness varies between 25 – 31 km in the Edward Rift segment and 22 – 30 km in the Albert Rift segment. An averaged crustal thickness of about 26 km within the rift valley indicates the lack of the crustal root beneath the Rwenzoris. Similar variations in crustal thickness were determined by using an automatic procedure for analysing S-receiver functions that was developed in this study.
The S-receiver functions are created by applying a rotation criterion in order to rotate the Z, N and E components into the L, Q and T components. It is necessary to perform trial rotations using different incident and azimuth angles to determine the correct rotation angles. The latter are identified by the use of the rotation criterion, including the amplitude ratio of the converted Moho signal to the direct S/SKS-wave signal. The L component is rotated correctly in the direction of the incident shear wave in the case of the maximum amplitude ratio. After analysing the frequency content of the receiver functions in order to sort out harmonic and long-periodic traces, the individual Moho signals are checked for consistency in order to remove atypic signals. To increase the signal-to-noise ratios on the traces, the S-receiver functions are stacked. For this purpose, the signals of the direct shear waves must originate from similar epicenters. On the basis of similar ray paths, the receiver functions show comparable waveforms and converted signals. To perform the stacking procedure, it is necessary to merge the datasets of the adjacent stations in order to obtain a sufficient number of receiver functions. This analysis is based on the assumption that the incident seismic waves arriving at the adjacent stations penetrate to some extent the same underground structures in the case of similar wave propagation paths. This approach accounts for the fact that the converted signals do not result exclusively from the piercing points at the boundary layers. Further signals originate from the conversions at the boundary layer within the Fresnel Zone. The piercing points are derived from the significant signals in the receiver functions. Depending on the order of arrival of the converted phases on the traces, the signals are attributed to the theoretical discontinuities DIS1, DIS2, DIS3 and DIS4. However, partly due to the low signal-to-noise ratios on the traces, it is difficult to identify the real conversions on the traces and to ensure that the converted signals are attributed to the correct boundary layers. For this reason, it is necessary to check the consistency of the conversion depths among each other. In the case of inconsistent conversion depths, the corresponding signals are either adjusted to another seismic boundary layer or removed from the dataset. To verify the functionality of the automatic procedure and to determine the resolvability with respect to two boundary layers, several models are tested including horizontal and dipping discontinuities. To resolve distinct discontinuities, their depths must differ by at least 60 km, otherwise, due to similar depth ranges of the different boundary layers, the converted signals cannot be separated from each other. As a consequence, the converted signals that originate from different discontinuities are attributed to a single one. Further tests including break-off edges of seismic discontinuities are performed to check the attributions of the converted signals to the discontinuities. Owing to the varying number of boundary layers, the converted signals cannot be attributed to the discontinuities according to the order of their arrivals on the traces. It is necessary to correct their attributions to the seismic discontinuities in order to resolve the boundary layers.
The crust-mantle boundary and further discontinuities within the lithospheric mantle are investigated by applying this automatic procedure. Depending on the tectonic setting, the conversion depths of the Moho range from about 30 – 45 km beneath the western rift shoulder to 20 – 35 km within the rift valley up to 30 – 40 km beneath the eastern rift shoulder. The long wavelengths of the shear waves hamper the correct identification of the converted phases in the S-receiver functions. With respect to the relative differences in conversion depth, the topographic undulations of the crust-mantle boundary are consistent with the Moho depths derived from P-receiver functions. In contrast to the Rwenzori region, it is difficult to resolve completely the trend of the Moho in the remaining area of the East African Rift due to the small dataset provided by IRIS. The results exibit an increase in crustal thickness to up to 45 km in the region of the Cenozoic volcanics such as Virunga, Kivu, Rungwe and Kenya. The greatest Moho depths of more than 50 km are located near Mount Kilimanjaro. In addition to the Moho, the analysis of the S-receiver functions revealed two further boundary layers at depths of 60 – 140 km and 110 – 260 km, which are associated with a mid-lithospheric discontinuity and the lithosphere-asthenosphere boundary, respectively. The shallowest conversion depths of the LAB are focussed to small-scale regions within the rift branches, namely the northern Albertine Rift, the Chyulu Hills and the Mozambique Belt, which are located around the Tanzania Craton. The larger thickness of the lithosphere beneath the cratonic terrain indicates that the Tanzania Craton is not significantly eroded. However, there are indications that the lithosphere beneath the craton and the rift branches is penetrated by ascending asthenospheric melts to depths of up to 140 and 60 km, respectively. The top of the ascending melts is associated with the occurrence of the mid-lithospheric discontinuity. The shallowest conversion depths of this boundary layer (60 – 90 km) are related to the rifted areas of the EARS and the Cenozoic volcanic provinces, which are located along the Albertine Rift, the Kenya Rift and the Rukwa-Malawi rift zones. The deepest conversion depths of up to 140 km are related to the Rwenzori Belt, the Ugandan Basement Complex and the interior of the Tanzania Craton.
Auch wenn in der Nachfolge der Aufklärung sowie mit dem Siegeszug der modernen Naturwissenschaften eine Verlustgeschichte des Transzendenzwunders geschrieben wurde und Max Weber in seinem vielzitierten Diktum von 1917 die moderne Welt als 'entzaubert' deklarierte, entpuppte sich das vermeintlich vormoderne Phänomen des Wunders in der literarischen Moderne als Reflexionsgegenstand verschiedener Fachdisziplinen. Gleichzeitig erlebte das Wunder im Drama und Theater der Moderne eine Renaissance: Jener "clamor for miracles", so George Bernard Shaw in seinem Vorwort zu 'Androcles and the Lion', wird im zweiten Jahrzehnt des 20. Jahrhunderts in England nicht nur diskursiv verhandelt, sondern für das Publikum durchaus bühnenwirksam eingesetzt, wie ich im Folgenden erläutern möchte.
Indem Benjamin die "Umkehr" als zentrales Element herausgreift – also das Verwandeln von Leben in Schrift und nicht von Schrift in Leben -, löst er Kafka aus einer nur auf das Judentum beschränkten Bedeutung und zeigt dessen Relevanz für das Verständnis von Geschichte überhaupt. Die Form des Kafka’schen Werks enthalte "Hinweise auf einen Weltzustand". Insofern tut sich in der Auseinandersetzung zwischen Benjamin und Scholem bezüglich der Frage von Heiligkeit und Schrift etwas Neues auf: Wie wahre Hoffnung nur für die Hoffnungslosen ist, so erscheint das Verständnis echter Heiligkeit als rein theologischer Kategorie durch die Erkenntnis der nicht mehr heiligen Schrift bedingt.
Im Lichte der "Redevielfalt" basiert textuelle (Über‑)Heiligkeit auf drei Punkten: erstens auf einer Polyphonie, d. h. einer Vielzahl von divergenten Heiligkeitsdeutungen und -perspektiven sowie Weltanschauungen, die sich in der Orchestrierung des Autors brechen und ergänzen. Zweitens: Ein Mehrwert dieser textuellen (Über‑)Heiligkeit liegt darin, dass postmoderne und postkoloniale Literatur sich gegen religiöse und kulturelle Vorstellungen von dogmatischer Homogenität wendet und sich in dieser literarischen Opposition gegen dogmatische Denkvorstellungen von Heiligkeit richtet. Insofern entsteht eine "Ästhetik des Überschreitens" (Michael Hofmann), also eine neue Weltliteratur, die den Herausforderungen der Globalisierung entgegentritt und sich jeder engen nationalen, kulturellen sowie religiösen Zuschreibung definitiv entzieht. Meine Behauptung der Überheiligkeit bzw. der textuellen Redevielfalt über das Heilige ließe sich drittens und schließlich mit einer Beobachtung begründen: Viele Arbeiten über die Darstellung von 'heiligen Texten' in der Literatur untersuchen das Heiligkeitskonzept mit einem Fokus auf die Buchreligionen. Dabei wird oft übersehen, dass es auch Praktiken des Heiligen gibt, die nicht in einer Buchreligion entstehen bzw. die jenseits von Buchreligionen ihren Bestand haben. Es ist diese Überschreitung von gewohnten Apperzeptionen des Heiligen, nämlich die Vorstellung des Heiligen mit und ohne Buchreligion, die ich im Folgenden näher betrachten werde.