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Theodor Lessing was a German-Jewish philosopher, Zionist, Communist and member of the Prager Kreis. He wrote psychological studies of Judaism and influenced with his main philosophical works Geschichte als Sinngebung des Sinnlosen (1919) and Europa und Asien (1918, and 1924) the German speaking scholars and contemporaries in Germany and elsewhere. He was killed by the Nazis in 1933 as one of the first victims of National Socialism.
This paper addresses terrorism trials as sites of research and proposes an approach for the analysis of ethnographic data collected during these trials. The suggested approach offers multi-level analytical access, it centers around interactionist conceptions and knowledge discourses. The conceptual framework we suggest is spelled out in terms of how to observe and being sensitive of (re-)production of power structures inside the courtroom as well as in regard to relations imported into the courtroom. For this purpose, we integrate (i) the micro-level of courtroom interactions and (ii) (self-)presentation, (iii) the meso-level of knowledge (re)production and the establishment of knowledge orders and (iv) an intersectional perspective on gender, race, and class in knowledge discourses. By applying a multi-level approach, we open up new explanatory avenues to understand the constitution of terrorism as a socio-legal object. The methodical framework connects hitherto unconnected elements, that is, participants' interactions and negotiation, their (self-)representations, ascriptions and narrative performances, and knowledge (re-)production in order to establish or maintain political and social orders.
What is the nature of interactions between Jews and Muslims in contemporary Dubai, Berlin, and Warsaw? The purpose of the three presented case studies is to evaluate the state of affairs and identify newly emerging trends and patterns in the given trans-urban context. The methodology is based on qualitative anthropological research, emphasising an emic perspective that centralises respondents' own lived experiences and worldviews. The main research's findings made evident that interactions between Muslims and Jews in each examined location are, to various extents, acknowledged, and in some cases, also embody a formative part of public discourses. Perhaps the most visible manifestations of these relations are represented by the ambitious interfaith projects that were recently established in each geographical area in focus. The Abrahamic Family House (UEA), The House of One (GE), and The Community of Conscience (PL) reveal the aspirations of multi-faith religious leaders to overcome polarising dichotomies and search for common ground. One of the conclusive outcomes of the study is a somewhat diminishing impact of the Israeli-Palestinian conflict on the Jewish-Muslim relations; however, the extent differs in each destination in focus. Finally, an unpredicted observation can be made. A surfacing inclination towards embracing a joint Muslim-Jewish Middle Eastern identity was perceived.
Kampf um die "Brit Mila"
(2022)
Einleitung
(2022)
Vergiftetes Kulturerbe
(2020)
Medieval sculptures of so-called, Jew-Sows" inside and outside famous Church buildings, especially in the German-speaking countries, have a disastrous tradition and a poisoning impact until today. There are sharp controversies now on how to deal with these "unappetizing" sculptures, visible for example at the City church of Wittenberg, the town where protestant reformer Martin Luther had lived and worked. But the problem goes deeper. Obscene and perfidious representations of Jews, as they were usual in Christian-dominated Europe over centuries, have also penetrated the thought world and language use until today. Swearwords like "Jew-Sow" and "Jew-Pig" are used in order to attack and discredit Jews, non-Jews and disliked coevals. New strategies of combatting this "poisoning traditions" are needed. This article also refers to the roots of early Christian Jew-hatred and recommends an impartial critical discussion on relevant anti-Jewish passages in the Christian Bible.
Vom Bolschoi nach Sanssouci
(2022)
„Heimat“-Objekte
(2018)
Bei ihrer zumeist erzwungenen Emigration aus der deutschsprachigen Heimat nach Lateinamerika konnten bei weitem nicht alle ihren gesamten Hausstand mit in das neue Heimatland nehmen. Vielmehr war es der Mehrzahl der Emigranten nicht möglich, mehr als ein paar Kofffer aus ihrem alten Leben in das neue zu retten. Verkauft oder beschlagnahmt, vieles musste zurückbleiben, was über Jahre die Wohnungen und Häuser der deutschen Juden gefüllt hatte. Das Wenige, was doch mitgenommen werden konnte, hatte somit umso mehr persönlichen Wert für den Besitzer. Was also hatten die deutsch-jüdischen Emigranten und Exilanten in ihren Kofffern und weshalb waren gerade diese Objekte für sie bedeutend genug, um sie auf den beschwerlichen Weg über den Atlantik und auf einen neuen Kontinent in eine unbekannte Zukunft mitzunehmen?Eine Antwort auf diese Frage können die Objekte selbst geben, welche bis heute in den Familien der einstigen Emigranten aufbewahrt und benutzt werden. Sie repräsentieren die verlorene Heimat, ein Stück Geschichte des Ursprungslandes und der eigenen Familie. Diese Gegenstände sind mehr als nur Gebrauchsobjekte, welche ihren monetären Wert hatten und daher nicht zurückgelassen werden sollten. Es sind vielmehr Träger von gegebenen und zugeschriebenen Bedeutungen und Erinnerungen an Heimat, die ihnen anhaften und über Generationen hinweg weitergegeben und in ihrem Sym-bolgehalt ergänzt und erweitert werden.
When the immigration wave of the Fifth Aliyah (1929-39) set in, a new form of rural colonization termed "middle class" settlement gained wide diffusion in Palestine. This "middle class" settlement was financed by private means, but organized by a semi-public company, the so-called Rassco. The process of mobilizing private financial resources was facilitated by the Haavara Agreement, of which the Rassco was an integral part. Between 1934 and 1948 the company established some 30 rural "middle class" settlements and suburbs, contributing to a large extent to the growing building market and settlement activity in Palestine. In comparison to the collective rural colonization in Eretz Israel the "middle class" settlement in general and the Rassco in particular have not been widely covered in the academic literature. The essay seeks to roughly delineate the contours of some of the findings of the first comprehensive research on the Rassco, which is currently being conducted by the authors at the Moses Mendelssohn Centre for European-Jewish Studies, Potsdam (Germany).
Antisemitism in muslim communities and muslim countries: debates and studies of a complex issue
(2015)
In this article, I discuss surveys, academic debates, and research on antisemitism among Muslims in Muslim-majority countries and in Europe today. After a review of antisemitism in both cases, different explanations for its causes are presented. Negative attitudes towards Jews in Muslim countries are the rule, not the exception. An important factor in almost all Muslim countries are anti-Zionist attitudes and agitations that are mixed with antisemitic stereotypes and conspiracy theories. In Europe, antisemitism is more prevalent among Muslims than among non-Muslims and Muslims are disproportionately often involved in antisemitic incidents.
It turns out that antisemitism among Muslims is manifested in many ways and that it has many causes. One-dimensional explanations are not sufficient. Arguments that antisemitism is primarily a result of the Middle East conflict or of discrimination/colonization seem to be outdated in view of new research. Historically, the interaction of Arab nationalism, Islamist movements, and the collaboration with the Nazis in the middle of the 20th century played a significant role in ensuring that the discriminatory treatment of Jews in Islam in the Middle Ages did not disappear in the course of establishing nation states, but was converted to a large extent into antisemitism. Today, Islamist influences and stereotypes that are passed on by media and within social circles are essential factors for the prevalence of antisemitic attitudes among Muslims.
Geleitwort
(2011)
Grußwort
(2011)
Grenzen setzen
(2011)
Rechtsextremismus und Raum
(2011)