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This paper will turn into a contribution to a book on community obligations. It focusses on third parties' rights and obligations in armed conflict.
It is often said that international law has developed from a legal order which is designed to protect sovereignty to a system which also promotes community interests. This shift is said to be reflected in structural changes of the legal system. The creation of rights and obligations for third parties is generally seen as a part of this perceived paradigmatic shift. Community interests can be furthered either by negative duties of abstention, by an entitlement for third states, or even by duties to take positive measures. Since the shift towards protecting community interests apparently requires some form of cooperation, positive rights and duties to protect and to promote appear to be indispensable. Authors relying on a community perspective often dismiss duties of abstention as an expression of indifference in the face of a violation of a fundamental norm. Solidarity seems to require that third states take a more proactive role in actively enforcing community interests.
The paper aims to test this understanding on the basis of an analysis of rights and obligations of third states in armed conflict. In order to argue that duties of abstention of third states are a central instrument for promoting community interests in relation to armed conflicts, the paper will first trace pertinent structural changes in international law. In particular, it will question the extent to which positive rights and obligations of third states have been firmly established in international law. In a second step, this contribution will evaluate the overall tendencies in the ongoing lawmaking process for promoting community interests in relation to armed conflict.
Caribbean States organised in CARICOM recently brought forward reparation claims against several European States to compensate slavery and (native) genocides in the Caribbean and even threatened to approach the International Court of Justice. The paper provides for an analysis of the facts behind the CARICOM claim and asks whether the law of state responsibility is able to provide for the demanded compensation. As the intertemporal principle generally prohibits retroactive application of today’s international rules, the paper argues that the complete claim must be based on the law of state responsibility governing in the time of the respective conduct. An inquiry into the history of primary (prohibition of slavery and genocide) as well as secondary rules of State responsibility reveals that both sets of rules were underdeveloped or non-existent at the times of slavery and alleged (native) genocides. Therefore, the author concludes that the CARICOM claim is legally flawed but nevertheless worth the attention as it once again exposes imperial and colonial injustices of the past and their legitimization by historical international law and international/natural lawyers.
Das dritte Working Paper in der KFG Working Paper Series analysiert Zustand und Perspektiven völkerrechtlicher Abrüstungsverträge unter der Ägide der Vereinten Nationen. Während die dreißig Jahre zwischen der Kuba-Krise und dem Fall des Eisernen Vorhangs für die Abrüstung eine erfolgreiche Periode gewesen seien, seien in den Vereinten Nationen seither außer dem Waffenhandelsvertrag keine weiteren Abrüstungsverträge abgeschlossen worden. Die gegenwärtige Stimmung sei abwartend bis negativ, obwohl es ein Nachholbedürfnis gebe, Abrüstungsverträge an die heutigen politischen Gegebenheiten sowie an den Stand der Technik anzupassen. Die Verfasserin schlägt als Lösung vor, durch eine Politik der kleinen Schritte ein besseres Abrüstungsklima zu schaffen, indem dem Diskurs auf Grundlage zusätzlicher Protokolle zu bestehenden Verträgen und notfalls auch durch ein Ausweichen auf andere Gremien eine neue Richtung verliehen werde.
This article re-examines the relationship between Africa and the International Criminal Court (ICC). It traces the successive changes of the African attitude towards this Court, from states' euphoria, to hostility against its work, to regional counter-initiatives through the umbrella of the African Union (AU). The main argument goes beyond the idea of "the Court that Africa wants" in order to identify concrete reasons behind such a formal argument which may have fostered, if not enticed, the majority of African states to become ICC members and actively cooperate with it, when paradoxically some great powers have decided to stay outside its jurisdiction. It also seeks to understand, from a political and legal viewpoint, which parameters have changed since then to provoke that hostile attitude against the Court's work and the entrance of the AU into the debate through the African Common Position on the ICC. Lastly, this article explores African alternatives to the contested ICC justice system. It examines the need to reform the Rome Statute in order to give more independence, credibility and legitimacy to the ICC and its duplication to some extent by the new "Criminal Court of the African Union". Particular attention is paid to the resistance against this idea to reform the ICC justice system.
The paper undertakes a preliminary assessment of current developments of international law for the purpose of mapping the ground for a larger research project. The research project pursues the goal of determining whether public international law, as it has developed since the end of the Cold War, is continuing its progressive move towards a more human-rights- and multi-actor-oriented order, or whether we are seeing a renewed emphasis of more classical elements of international law. In this context the term “international rule of law” is chosen to designate the more recent and “thicker” understanding of international law. The paper discusses how it can be determined whether this form of international law continues to unfold, and whether we are witnessing challenges to this order which could give rise to more fundamental reassessments.
Alexander von Humboldt hat sich in jungen Jahren mit galvanischen Experimenten beschäftigt und die Resultate in einem umfassenden, zweibändigen Werk publiziert. Dabei zeigte er nicht nur, dass er als Experimentator und Teil der wissenschaftlichen Gemeinschaft fähig war, sich mit einem so neuen und komplexen Phänomen zu beschäftigen. Es lässt sich auch erkennen, dass er bereits in dieser frühen Schrift versuchte, das umfangreiche Wissen dem Leser zugänglich zu machen.
Der Artikel betrachtet Humboldts Galvanismusschrift Versuche über die gereizte Muskel- und Nervenfaser (1797–1798) und untersucht einige Elemente wie Anhänge und Schreibstil, die Humboldt nutzte, um die umfangreichen Informationen zu ordnen und dem Leser so neben den Big Data seiner Erkenntnisse auch passende Suchfunktionen zur Verfügung zu stellen, die eine gezielte Nutzung überhaupt ermöglichen.
Die Korrespondenz zwischen Alexander von Humboldt und Karl Kreil war umfangreich und betraf den Erdmagnetismus. Aber heute ist nur noch ein einziger Brief im Original bekannt. Dieser Brief, den Kreil am 3. September 1836 Alexander von Humboldt zukommen ließ, stimmt inhaltlich und teilweise wortwörtlich mit dem Brief überein, den Kreil nur einen Tag später, am 4. September 1836, an Carl Friedrich Gauß schickte. Vier Briefe von Kreil an Humboldt wurden in den „Annalen der Physik und Chemie“ publiziert, eine nicht allzu große Anzahl weiterer Briefe an Humboldt wurde in der biographischen Literatur über Kreil und in Briefen Kreils an Koller und Gauß erwähnt. Aber nicht nur die lückenhafte und bruchstückhaft bekannte Korrespondenz zwischen Humboldt und Kreil, die bis 1851 reicht, gibt Aufschluss über die Beziehungen, sondern von besonderer Bedeutung ist des Weiteren der Bestand an Kreiliana in der Bibliothek Humboldts. Es handelt sich um neun Werke Kreils, das letzte aus dem Jahr 1856. Nachweisbare Kontakte zwischen Kreil und Humboldt fanden also mit Sicherheit mindestens bis zu diesem Jahr statt!
El Ensayo sobre la geografía de las plantas de Alexander von Humboldt ha trascendido como una de sus principales propuestas científicas, fundamento de lo que se conoce hoy como “biogeografía”. El origen de este concepto es difuso hasta el momento de la publicación simultánea de su obra en París y en Tübingen, en 1807. El presente artículo propone contrastar la primera versión manuscrita de este ensayo, elaborada en 1803 en Guayaquil y luego leída en 1805 en el Institut National de Paris, con la obra contemporánea del neogranadino Francisco José de Caldas, con quien convivió en Quito en el primer semestre de 1802.
Ein unveröffentlichter Brief Alexander von Humboldts an den Buchhändler Jean-Georges Treuttel
(2016)
In der Lilly Library der Indiana University befindet sich ein kurzer unveröffentlichter Brief Alexander von Humboldts an den Buchhändler und Autor Jean-Georges Treuttel. Dieser Artikel unternimmt den Versuch, den historisch-bibliographischen Kontext des Briefes herzustellen und ihn in Humboldts wissenschaftliches Schaffen einzuordnen.
In order to evade detection by network-traffic analysis, a growing proportion of malware uses the encrypted HTTPS protocol. We explore the problem of detecting malware on client computers based on HTTPS traffic analysis. In this setting, malware has to be detected based on the host IP address, ports, timestamp, and data volume information of TCP/IP packets that are sent and received by all the applications on the client. We develop a scalable protocol that allows us to collect network flows of known malicious and benign applications as training data and derive a malware-detection method based on a neural networks and sequence classification. We study the method's ability to detect known and new, unknown malware in a large-scale empirical study.
Well-developed phonological awareness skills are a core prerequisite for early literacy development. Although effective phonological awareness training programs exist, children at risk often do not reach similar levels of phonological awareness after the intervention as children with normally developed skills. Based on theoretical considerations and first promising results the present study explores effects of an early musical training in combination with a conventional phonological training in children with weak phonological awareness skills. Using a quasi-experimental pretest-posttest control group design and measurements across a period of 2 years, we tested the effects of two interventions: a consecutive combination of a musical and a phonological training and a phonological training alone. The design made it possible to disentangle effects of the musical training alone as well the effects of its combination with the phonological training. The outcome measures of these groups were compared with the control group with multivariate analyses, controlling for a number of background variables. The sample included N = 424 German-speaking children aged 4–5 years at the beginning of the study. We found a positive relationship between musical abilities and phonological awareness. Yet, whereas the well-established phonological training produced the expected effects, adding a musical training did not contribute significantly to phonological awareness development. Training effects were partly dependent on the initial level of phonological awareness. Possible reasons for the lack of training effects in the musical part of the combination condition as well as practical implications for early literacy education are discussed.
Tarkovsky’s legacy
(2016)
„Vajanie iz vremeni“
(2016)
Die Museumsbesucher
(2016)
Блуждающие цитаты
(2016)
Erneuertes Gestern?
(2016)
Tarkovskijs Scham
(2016)
Rezensiertes Werk:
Anne-Katrin Henkel / Thomas Rahe (Hrsg.): Publizistik in jüdischen Displaced-Persons-Camps. Charakteristika, Medien und bibliothekarische Überlieferung, Zeitschrift für Bibliothekswesen und Bibliographie. Sonderbände, Bd. 112, Frankfurt am Main: Vittorio Klostermann Verlag 2014. 194 S.
Duldung und Diskriminierung
(2016)
Archaeology can be understood as a tool used in the process of identity formation,
contributing to a sense of belonging and unity within a diverse set of communities.
Research was conducted with the intention of analyzing the wide range of perceptions
regarding archaeological sites in the mixed city of Lod, Israel. I explored the impact of
urban cultural heritage on shaping the identity of local Jewish and Arab children, who
were chosen as the youngest active members of society living in the city, and who
participated in the 2013 archaeological excavation season at the Khan al-Hilu. Israel is
an ideal location for such research, due to its nature as simultaneously being the focus
of extensive archaeological excavations as well as being the setting of an intractable conflict. Ancestral attachment to the land serves as a foundation for the collective
identity of both Jews and Arabs. Yet, each community and individual may relate differently
to the surrounding archaeological sites, which is further shaped by their sense of
societal hierarchy and cultural heritage.
After the mass immigration to Israel from 1948 to 1950, about 2000 Jews remained
in Yemen. These Jews lived in small communities and continued to maintain their
religious environment as it was. In the years that followed, many of them, however, moved from Yemen to Israel with the assistance of the Jewish Agency and the Joint
Distribution Committee (JDC). The community was of a small size and the fact that it
was dispersed throughout the predominantly Muslim areas, created a certain closeness
between the two groups. About ten percent of the Jews chose to convert to Islam, many
of them in groups. In about twenty cases, the husbands chose to convert to Islam while
their wives emigrated to preserve their Judaism. Some of the converts refused to grant
their wives a divorce, because, according to Muslim law, conversion is enough to sever
the marital relationship. This procedure is called ʿAgunot. Meaning, women bound in
marriage to a husband and they no longer lived together, but the husband didn’t formally
‘released’ her from marriage union. The article follows the efforts undertaken
to release the ʿAgunot, and shows that Jewish and Muslim scholars were able to find
solutions to the ʿAgunot problem and, at times, managed to bridge the gap between the
two religions.
In this article we will present a few examples of the theme of “calling for help and redemption” in Arabic and Hebrew poetry, with particular focus on eleventh and twelfth century Muslim Spain. More particularly, we will offer a glimpse into the life and oeuvre of two medieval poets (one Muslim, one Jewish); both were active in Muslim Spain in the same period and shared a similar fate of exile and wandering: on the one hand, the Sicilian Arabic poet Ibn Ḥamdīs (c. 1056–c. 1133) and on the other hand, the Spanish Jewish poet Moses ibn Ezra (1055–1138). We will take into account the impact of exile and wandering on the profusion of the theme of “calling for help and redemption” as well as the related theme of “yearning for one’s homeland” through an analysis and comparison of poetic fragments by the two aforementioned poets as well as additional Andalusian Jewish (Judah ha-Levi) and Muslim (Ibn Khafāja, al-Rundī and Ibn al-Abbār) poets.
The concept of three journeys as a way to denote spiritual development was introduced
by Dhu al-Nun, one of the founding fathers of Islamic mysticism. The use of this
concept was later refined by combining it with the Sufi technique of adding different
prepositions to a certain term, in order to differentiate between spiritual stages. By
using the words journey (Safar) and God (Allah) and inserting a preposition before the
word God, Sufi writers could map the different roads to God or the stations (Maqamat) on this road. Ibn al-'Arabi, in the beginning of the thirteenth century, speaks of three
different ways: from God, toward God and in God. Tanchum ha-Yerushalmi, the Judeo
Arabic biblical commentator from the end of this century, speaks of the three journeys
as three stations of one continuous way. A nearly identical description we can find in
the writing of the Muslim scholar Ibn Qayyim al-Jawziyya, a generation later. Later in
the fourteenth century, in the writing of the Sufi writer al-Qashani, the three travels
become four, although the scheme of three prepositions is preserved. Near the end of
the fourteenth century, in the writings of R. David ha-Nagid, we find only two journeys:
to God and in God. All this tells us that Judeo Arabic literature can help us map
with greater precision the historical development of Sufi ideas.
In diesem Artikel wird ein vergleichender Einblick in die jüdische Responsen Literatur und in die muslimische Fatwa-Literatur gegeben und herausgearbeitet, welche Fragen sich für weiterführende Studien ergeben. Beide Religionen haben ein normatives Bezugssystem (halacha und fiqh), das sich auf alle Bereiche des Lebens erstreckt. Die klassische Position beider Religionen sieht in der Ausübung dieser Normen den authentischsten Weg, Gottes Willen näherzukommen. Nach traditioneller Auffassung benötigen religiöse Menschen dabei eine permanente Supervision durch vertrauenswürdige Gelehrte, die sie bei Bedarf um Rat bitten können. Die große Zahl der Fragen, die Gelehrten – über das Internet, den Briefverkehr oder das Telefon – gestellt werden, zeigt einen auch in der Gegenwart ungebrochenen Bedarf an fachkundigen Auskünften im Bereich religiöser Normen. Im vorliegenden Artikel sollen die Grundzüge dieses Prozesses religiöser Rechtsauskünfte im Judentum und Islam vergleichend dargestellt werden. Dabei können an dieser Stelle nur die bedeutendsten Momente festgehalten und auf Gemeinsamkeiten und Unterschiede hin betrachtet werden. Als Methode dient die historische Analyse, bei der die Fatwa- und die Responsen-Literatur in ihrer klassischen Form und in Grundzügen dargestellt wird, so wie sie sich vom 7. bis ins 19. Jahrhundert gezeigt hat.
Im vorliegenden Beitrag werden einige zentrale Berichte und Motive aus den frühen Quellen des Islam über die militärischen Konflikte des Propheten Muhammad mit den
Juden von Medina beleuchtet. Als Grundlage der Untersuchung dient die Prophetenbiografie des Gelehrten Muḥammad ibn Isḥāq (gest. 150 nach der Hedschra), die auch heute noch maßgeblich ist. Im Beitrag wird unter anderem aufgezeigt, dass es sowohl innerhalb der Gattung der Sīra-Literatur, der Ibn Isḥāqs Werk angehört, als auch in den frühen Traditionen der islamischen Rechtswissenschaft, der Koranexegese sowie im Korantext selbst zahlreiche Hinweise auf alternative Darstellungen dieser Konflikte gibt. Diese gerieten in den ersten Jahrhunderten des Islam infolge des Siegeszuges von Ibn Isḥāqs Werk zunehmend aus dem Blickfeld, sind aber für zeitgenössische Diskurse um das Verhältnis des Islam zu Nichtmuslimen durchaus von Interesse. Ziel der Untersuchung ist es die normative Aussagekraft der unterschiedlichen Szenarien für Grundsatzfragen insbesondere für das Verhältnis zwischen Muslimen und Juden herauszuarbeiten. Einen inhaltlichen Schwerpunkt im Beitrag bilden dabei unterschiedliche Zugänge zum berühmten Bericht über die Vernichtung des jüdischen Stammes der Banū Qurayza im Anschluss an die Grabenschlacht.
The figure of Moses constitutes an important link between Jewish and Muslim traditions.
Muslims consider him to be one of the five elite prophets of God, his story therefore
has a prominent place in the Qurʼan. While there are minor differences, the story
of Moses found in the Qurʼan confirms the account of the Torah; the life of Moses thus
is considered a model for all Muslims to follow. Though elements of his story are found throughout the Qurʼan, it is in chapter 7 where it is given in its greatest detail. As the
focus point of this article, chapter 7 discusses many events in Mosesʼ life, which are important for both Muslims and Jews, and reveals his great importance and Godliness. It also demonstrates how truly similar Islamʼs Moses and Judaismʼs Moses are. Therefore,
through an examination of the various elements of the story of Moses as found in
the Qurʼan, this article will show how by following him, Jews and Muslims can come
together in friendship, harmony and peace. Moses is the common ground on which
Jews and Muslims can come together in order to open up a dialogue and further their
shared commitment to the worship of the One God.