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Inhalt: - Kurzzusammenfassung - I. Introduction - II. Current challenges to the United Nations Human Rights Programme - III. The Secretary General’s Reform report “In larger Freedom” and its impact for the human rights programme - IV. The High Commissioner’s Plan of Action of May 2005 - V. Negotiations on the establishment of the Human Rights Council and first Council activities - VI. Reform of the treaty body system and debates over the creation of a unified standing treaty body
The commuting island
(2011)
"Unavoidably side by side"
(2011)
The essay compares the dichotomous concepts of corporeality and spirituality in Judaism and Christianity. Through the ages, deviations from normative principles of beliefs could be discerned in both religions. These can be attributed either to the somewhat confrontational interaction between Jews and Christians in the Medieval urban environment or to the impact of Hellenic civilization on both monotheistic religions. Out of this dynamic impact emerged Christian art with a predilection to expressed corporeality, whereas Jewish religiosity found its artistic expression in a spiritual noniconographical mode. A genuine Jewish art and iconography could develop only after a certain degree of assimilation and secularization. Marc Chagall was the first protagonist of a mature expression of Jewish iconography.
Yoel Hoffmann is an Israeli writer born in 1937 in Brasov (Kronstadt), Romania. Brought up in a German-speaking family, already in his first book, Sefer Yosef (1989), he conveys the voice of German-speaking immigrants in Israel (the “Katschen” story, 1986) and that of the East European Jewish community in Berlin in the late 1930s, on the verge of the Second World War. His works are crammed with characters of Jews from Germany gripped by the memory of the language they abandoned following their emigration to Palestine in the 1930s. The classic one is the character of Bernhard, in the eponymous work. The current article focuses on the representation and elaboration of Hoffmann’s unique creation, in a language influenced by his deep identification with Zen Buddhism on the one hand, and his attraction to the modernist, Western style of stream of consciousness on the other. In central sections of his works, Hoffman presents his entire literary corpus as a type of explicit, allusive, or secret Holocaust literature, and invites his readers and his critics to decode the allusions and expose the secret in this theme, a surprising statement in relation to Hoffmann’s work and its analysis so far. Hoffmann represents the Holocaust as a collective Israeli trauma for which his literary fiction creates a special catalogue of representative characters. In the creation of a catalogue, and particularly one that simultaneously classifies and individualizes, Hoffmann’s project resembles the monumental 1920s cataloguing project by the celebrated German photographer August Sander (Menschen des 20. Jahrhunderts). Hoffmann included photographs from this project in his works, and even chose some of them for the covers of his books. The article examines the implicit relationships between these two creative artists as conferring a meaning so far not considered in the research of the Holocaust theme in Yoel Hoffmann’s writings.
Immobile Tremor
(2011)
The threshold between the XVth and the XVIth Century represents a historical period during which, both for Christians and for Jews, the geopolitical sceneries and the interior horizons radically change. The modified reality provokes new forms of expectation and the need of new historical interpretations. Ferrara, within this scenery, can be considered, as other Italian cases, as a paradigmatic example, a narrow space where phenomena of spiritual and cultural Jewish rebirth can take shape. The permeability between Christian artistic and cultural world and Jewish intellectual production determines a prosperous context, further strengthened by the introduction of Jewish typography and by a growing claim and restoration of social elective dignity among the Jews of the Este Duchy. After the transfer of the capital city from Ferrara to Modena, the indirect effects of this intellectual resurgence are deeply transformed on a social level, and allows us to catch the persistence of important forms of communication between Christians and Jews in everyday life. The introduction of the Inquisition provides us, through the production of the judicial archive, with the most important instrument to understand social dynamics, which allows us to comprehend a new potential interpretation key for the reality of the ghetto and the choice of its erection. The urban division is nothing else but a new attempt to separate the invisible spaces of the thought. The effective efficacy of the physical separation shows several weak points, which persist during the entire life of the ghetto, since 1638 until 1789.
What is visualization?
(2011)
Over the last 20 years, information visualization became a common tool in science and also a growing presence in the arts and culture at large. However, the use of visualization in cultural research is still in its infancy. Based on the work in the analysis of video games, cinema, TV, animation, Manga and other media carried out in Software Studies Initiative at University of California, San Diego over last two years, a number of visualization techniques and methods particularly useful for cultural and media research are presented.
This co-authored paper is based on research that originated in 2003 when our team started a series of extensive field studies into the character of gameplay experiences. Originally within the Children as the Actors of Game Cultures research project, our aim was to better understand why particularly young people enjoy playing games, while also asking their parents how they perceive gaming as playing partners or as close observers. Gradually our in-depth interviews started to reveal a complex picture of more general relevance, where personal experiences, social contexts and cultural practices all came together to frame gameplay within something we called game cultures. Culture was the keyword, since we were not interested in studying games and play experiences in isolation, but rather as part of the rich meaning- making practices of lived reality.