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Der Kulturkritiker und Schriftsteller Max Nordau : zwischen Zionismus, Deutschtum und Judentum
(2001)
Im Rahmen eines interdisziplinären studentischen Projekts wurde ein Framework für mobile pervasive Lernspiele entwickelt. Am Beispiel des historischen Lernortes Park Sanssouci wurde auf dieser Grundlage ein Lernspiel für Schülerinnen und Schüler implementiert. Die geplante Evaluation soll die Lernwirksamkeit von geobasierten mobilen Lernspielen messen. Dazu wird die Intensität des Flow-Erlebens mit einer ortsgebundenen alternativen Umsetzung verglichen.
Der Suezkanal im Fadenkreuz kolonialer und weltpolitischer Interessen (II) : Die Suezkrise 1956
(1996)
Vom Gast zum Gastwirt?
(2021)
Die Arbeitsmigration zählt zu den prägenden gesellschaftlichen Wandlungsprozessen der deutschen Nachkriegsgeschichte. 14 Millionen »Gastarbeiter« kamen zwischen 1955 und 1973 in die Bundesrepublik, etwa 3 Millionen von ihnen kehrten nicht in ihre Heimatländer zurück. Vor allem Türkeistämmige blieben nach dem Anwerbestopp häufiger in Deutschland als die Arbeitskräfte aus anderen Ländern. Wie keine andere Stadt steht Berlin bis heute für die Einwanderung aus der Türkei.
Stefan Zeppenfeld untersucht den Wandel der türkischen Arbeitswelten von ihren Anfängen in den 1960er Jahren bis zur Wiedervereinigung. Ausgehend von der »Gastarbeit« im industriellen Großbetrieb spürt er in seiner Studie am Beispiel West-Berlins dem Übergang in andere Branchen nach. Er zeigt, wie der öffentliche Dienst auch für Migrantinnen und Migranten attraktive Aufstiegsmöglichkeiten eröffnete, zeichnet den schwierigen Weg in die gewerbliche Selbstständigkeit nach und legt illegale Beschäftigungsformen als alternative Verdienstmöglichkeit offen.
Damit bettet der Autor die Geschichte der türkischen Arbeitsmigration in die deutsche Zeitgeschichte ein.
Over the six decades since it officially ended, the Algerian War has become a key event for marking, retrospectively, the beginning of a new era in European, Western and global history. This new era is characterized by the proclaimed end of Western hegemony – by the proclaimed end of European history as global, universal history. This era, our era, understands itself as the time after the domination of the West, a time or multiple times of “post”: the time of postcolonialism, but also postmodernity, postsecularism, posthumanism.
The times of “post” are characterized by a fundamental reconfiguration of the relations between European civilization and its Others, first and foremost by the proclaimed split between Europe and its Others, and more generally by the disintegration, disruption and dispersion of the – allegedly – unified space of culture, knowledge and discourse. The postcolonial era is an era of diversity and difference, an era of dispersions and diasporas, where the space of culture is a space of multiple cultures, a space of in-between, of “inter”: the space of the intercultural, but also the interreligious, interethnic, interracial and inter-epistemic.
This conference will reflect on the “inter” in the time of “post”. We invited scholars, thinkers, intellectuals and artists to discuss various aspects and models of intercultural dynamics that have been developed and articulated in the aftermath of the Algerian War or of other events that marked the decline of Western hegemony, such as the Second Vatican, May 1968 or the Vietnam War. How did the age of decolonization reshape the discourse and practice of intercultural relations? To what extent interculturality itself is a sign or a site of decolonization? To what extent, on the contrary, intercultural relations may reproduce colonial or generate neocolonial patterns?
Contributions examine the emergence of intercultural notions and practices in various intellectual traditions, European or non-European; the development of new categories and constellations of identity, otherness and dialogue; the interrelations between epistemic, cultural, discursive, religious and political aspects; as well as reactions to these new developments and various forms of critique and resistance. We are especially interested in how this reflection may shed light on socio-political and cultural phenomena, trends and concerns of the present time.
The German writer Wilhelm Marr is known as the father of modern antisemitism. Little attention has been paid to the fact that Marr did not coin the term “antisemitism” in his influential pamphlet Der Sieg des Judenthums über das Germanenthum published in March 1879. The neologism first appeared in the name and programme of the “Antisemiten-Liga” which came to existence in September 1879. Even less attention has been paid to the fact that it was not Marr, but the Berlin chemist and engineer Hector de Grousilliers who was the initiator of this political organisation. Although Marr attended the founding meeting and joined it as a member, he played no active role in it. Grousilliers, paradoxically, first had the idea of founding a “Lessing-Verein”, before his “Antisemiten-Liga” came into being in an absurd volte-face. Carrying out a bizarre revaluation of Lessing’s Ring Parable, Grousilliers attributed antisemitic semantics to the concept of tolerance. He delivered several speeches on tolerance in the “League” before turning his attention to the publication of the antisemitic humorous-satirical magazine Die Wahrheit. Humoristisch-satirisches Wochenblatt.
Zum Hundertsten nichts Neues
(2017)
Zum Hundertsten nichts Neues
(2016)