- My research has focused for many years on popular religious practices in modern Germany from an historical and ethnog... moreMy research has focused for many years on popular religious practices in modern Germany from an historical and ethnographic perspective. I have written on the shifting meanings of black madonnas from the 17th to 20th centuries, on Marian apparition cults in postwar Germany, and on the emotional practices of Protestant worship in Wilhelmine and present-day Germany. These topics intersect with further research interests in the history of knowledge production and circulation, particularly regarding constructions of race and ethnicity in the anthropological disciplines. My most recent emphasis has been on the anthropology and history of emotions, which I have sought to integrate into a theory of practice grounded in the thought of Pierre Bourdieu. My current research brings perspectives on religion/secularity and embodiedness/emotionality to an analysis of Germany as a multicultural, multiracial, multireligious society.edit
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With few exceptions, studies of secularity have not paid much attention to its embodied, affective components or lived practices. Approached either as a particular kind of social and political arrangement, as an ideological project, or as... more
With few exceptions, studies of secularity have not paid much attention to its embodied, affective components or lived practices. Approached either as a particular kind of social and political arrangement, as an ideological project, or as a result of the changing, perhaps diminishing, role of religion, secularity has most often been examined at the macro-level of whole societies, of policy issues and of philosophical stances. And while the study of religion took a material and sensory-affective "turn" some time ago, looking more assiduously at practices, embodied experiences and emotional attachments, the same cannot be said for the study of the secular. This book is about how we can think about the secular as something that is practiced, felt and experienced. Rather than focusing on how it is expressed in formalized legal-political arrangements or in abstract ideas about the proper place and role of religion in society, we focus on secularity as a social and cultural reality, richly textured by embodied performances as well as commitments, attachments, hopes, obligations, fears and joys. It proposes that if we want to better understand the processes through which certain forms of religiosity can become objects of concerns and anxieties, if we want to understand the stakes that people have in upholding and performing ways of life designated and understood as secular, and if we want to understand the ongoing transformations of shared narratives about ultimate meaning and of the rituals which uphold them, we need to anchor the study of the secular in actual bodies in actual places. This turn toward "lived experience" took place in religious studies quite some time ago. Not only has the debate over the priority of "myth or ritual" been around since the beginning of religious studies, but a more recent move particularly by scholars of American religion has been influential. As early as the 1980s, they sought to move beyond the focus on institutional, dogmatic
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On the Occasion of the 50th year since the publication of the first issue of Ethnologia Europaea in 1967, this issue is dedicated to reflection on the past half-century. It presents five articles, one from each decade of the journal's... more
On the Occasion of the 50th year since the publication of the first issue of Ethnologia Europaea in 1967, this issue is dedicated to reflection on the past half-century. It presents five articles, one from each decade of the journal's publication, on the one hand showcasing classic articles and on the other highlighting the shifts and re-orientations the journal has undergone along the way. These changes are addressed in the comments on each article by a wide range of scholars as well as in the overarching reflections on 50 years of Ethnologia Europaea by two of its former editors, Regina F. Bendix and Orvar Löfgren.
Printed journal https://www.mtp.dk/details.asp?eln=300404
E‐journal https://www.mtp.dk/details.asp?eln=300405
About the journal
Ethnologia Europaea is a lively and interdisciplinary, peer-reviewed journal with a focus on European cultures and societies. It carries material of great interest not only to European ethnologists, social/cultural anthropologists and scholars of Folklore Studies but also to human geographers, sociologists, social and cultural historians and cultural studies scholars.
An impression of the areas covered by the journal is reflected in some of the thematic topics of the issues recently published: Silence in Cultural Practices (2016), Muslim Intimacies (2016), Rage, Anger and other Don’ts (2015), Foodways Redux (2013), Imagined Families in Mobile Worlds (2012), Irregular Ethnographies (2011), Performing Nordic Spaces (2010).
The journal was started in 1967 and is published biannually. Since its beginning it has acquired a central position in the international and interdisciplinary cooperation between scholars inside and outside Europe. Ethnologia Europaea is an A-ranked journal according to the European Science Foundation journal evaluation (European Reference Index for the Humanities initial list). Since 2015 it is the official print journal of the International Society for Ethnology and Folklore (SIEF). SIEF members receive printed copies of every issue and electronic access to backlist issues older than one year (plus current year). Issues older than three years (plus current year) are Open Access.
Ethnologia Europaea is edited by associate professor Marie Sandberg (University of Copenhagen, Ethnology Section) and from 2016, professor Monqiue Scheer (Eberhard Karls Universität Tübingen) has taken over the co-editorship from Regina F. Bendix.
Printed journal https://www.mtp.dk/details.asp?eln=300404
E‐journal https://www.mtp.dk/details.asp?eln=300405
About the journal
Ethnologia Europaea is a lively and interdisciplinary, peer-reviewed journal with a focus on European cultures and societies. It carries material of great interest not only to European ethnologists, social/cultural anthropologists and scholars of Folklore Studies but also to human geographers, sociologists, social and cultural historians and cultural studies scholars.
An impression of the areas covered by the journal is reflected in some of the thematic topics of the issues recently published: Silence in Cultural Practices (2016), Muslim Intimacies (2016), Rage, Anger and other Don’ts (2015), Foodways Redux (2013), Imagined Families in Mobile Worlds (2012), Irregular Ethnographies (2011), Performing Nordic Spaces (2010).
The journal was started in 1967 and is published biannually. Since its beginning it has acquired a central position in the international and interdisciplinary cooperation between scholars inside and outside Europe. Ethnologia Europaea is an A-ranked journal according to the European Science Foundation journal evaluation (European Reference Index for the Humanities initial list). Since 2015 it is the official print journal of the International Society for Ethnology and Folklore (SIEF). SIEF members receive printed copies of every issue and electronic access to backlist issues older than one year (plus current year). Issues older than three years (plus current year) are Open Access.
Ethnologia Europaea is edited by associate professor Marie Sandberg (University of Copenhagen, Ethnology Section) and from 2016, professor Monqiue Scheer (Eberhard Karls Universität Tübingen) has taken over the co-editorship from Regina F. Bendix.
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Das ist ein nicht zitierfähiges, vorläufiges Manuskript. Die endgültige, zitierbare Version (mit deutschen Übersetzungen der langen englischsprachigen Zitate) ist erschienen in: Markus Rieger-Ladich/Christian Grabau (Hg.): Pierre... more
Das ist ein nicht zitierfähiges, vorläufiges Manuskript. Die endgültige, zitierbare Version (mit deutschen Übersetzungen der langen englischsprachigen Zitate) ist erschienen in: Markus Rieger-Ladich/Christian Grabau (Hg.): Pierre Bourdieu. Pädagogische Lektüren. Wiesbaden: Springer VS, 2017, S. 255-267.
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Abstract available in the 'Abstracts' section
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This chapter is based on the previously published article "Feeling Faith: The Cultural Practice of Religious Emotions in Nineteenth-Century German Methodism".
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Das ist die vorletzte Version dieses Aufsatzes; die endgültige, zitierbare Fassung ist gerade in Karl Braun/ Claus-Marco Dieterich/ Angela Treiber(Hg.): Materialisierung von Kultur. Diskurse Dinge Praktiken. Würzburg 2015 erschienen.
This is a shortened version of my inaugural lecture (2012), plus comments by Hans Belting, Pamela Klassen, Monique Scheer and Chris Pinney (and myself)
Hinweis - Dieser Aufsatz erscheint demnächst in Reinhard Johler (Hg.): Katastrophenkulturen - eine Begriffswerkstatt. Tübingen.
Dieser Aufsatz erscheint demnächst in Ingo Schneider u.a. (Hg.): Emotional Turn?! Zugänge zu Gefühlen und Gefühlswelten.
Hinweis - Dies ist die vorletzte Version dieses Aufsatzes; die endgültige, zitierbare Fassung ist gerade in Anja Schöne/ Helmut Groschwitz(Hg.): Religiosität und Spiritualität - Fragen, Kompetenzen, Ergebnisse. Münster 2014 erschienen.
Hinweis – Dieses Manuskript ist die vorletzte Version. Die endgültige, zitierbare Version ist erscheinen in: Monique Scheer(Hg.): Bindestrich-Deutsche? Mehrfachzugehörigkeit und Beheimatungspraktiken im Alltag. Tübingen 2014.
The abstract is in the section Abstracts.
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The abstract is in the section Abstract.
The abstract is in the section Abstracts.
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This is the abstract of this article. For the definitive, citable version, please go to Material Religion at www.tandfonline.com.
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This is the abstract of this article. A definitive, citable version is available at http://link.springer.com/journal/11618.
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This is the abstract of this article. A definitive, citable version, is available at www.blackwell-synergy.com.
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This is the abstract of this article. A definitive, citable version is available at http://gh.oxfordjournals.org/.
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This is a talk I gave at the Maurice Halbwachs Summer Institute in Göttingen on October 1, 2015. The topic of the summer school was 'Emotion - Interaction - Violence' and Randall Collins had also been invited to speak, as well as Wolfgang... more
This is a talk I gave at the Maurice Halbwachs Summer Institute in Göttingen on October 1, 2015. The topic of the summer school was 'Emotion - Interaction - Violence' and Randall Collins had also been invited to speak, as well as Wolfgang Knöbl. This is a lecture manuscript, there are no footnotes.
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Das ‚gute Leben‘ ist etwas, das wir tun – das wir stilisieren, miteinander teilen, oder auch wartend verbringen.oder auch wartend verbringen. Was ist ein gutes Leben? Ein zufriedenes? Oder ein richtiges? Darauf will dieses Buch keine... more
Das ‚gute Leben‘ ist etwas, das wir tun – das wir stilisieren, miteinander teilen, oder auch wartend verbringen.oder auch wartend verbringen.
Was ist ein gutes Leben? Ein zufriedenes? Oder ein richtiges? Darauf will dieses Buch keine Antwort bieten, sondern Versuche, ein gutes Leben zu führen, nachzeichnen. Wie finden Menschen in ganz verschiedenen Lebenssituationen im Spannungsfeld zwischen Moral und Glück ihre ‚Lebensformel‘? Aus empirisch-kulturwissenschaftlicher Perspektive wird hier also ein Thema aufgegriffen, das lange von der Philosophie allein besetzt wurde. Studierende der EKW haben mit Menschen, die in ganz verschiedenen Lebenssituationen sind – im Altersheim, in Freundschaften, auf der Straße, mit Familie, am Lebensende – gesprochen und zeigen in ihren Analysen, wie vielfältig, komplex und mithin problematisch Vorstellungen vom ‚guten Leben‘ und deren Verwirklichungsformen sind.
Was ist ein gutes Leben? Ein zufriedenes? Oder ein richtiges? Darauf will dieses Buch keine Antwort bieten, sondern Versuche, ein gutes Leben zu führen, nachzeichnen. Wie finden Menschen in ganz verschiedenen Lebenssituationen im Spannungsfeld zwischen Moral und Glück ihre ‚Lebensformel‘? Aus empirisch-kulturwissenschaftlicher Perspektive wird hier also ein Thema aufgegriffen, das lange von der Philosophie allein besetzt wurde. Studierende der EKW haben mit Menschen, die in ganz verschiedenen Lebenssituationen sind – im Altersheim, in Freundschaften, auf der Straße, mit Familie, am Lebensende – gesprochen und zeigen in ihren Analysen, wie vielfältig, komplex und mithin problematisch Vorstellungen vom ‚guten Leben‘ und deren Verwirklichungsformen sind.
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Enthusiasm seeks to contribute to a culturally and historically nuanced understanding of how emotions secure and ratify the truth of convictions. More than just pure affective intensity, enthusiasm is about something: a certainty,... more
Enthusiasm seeks to contribute to a culturally and historically nuanced understanding of how emotions secure and ratify the truth of convictions. More than just pure affective intensity, enthusiasm is about something: a certainty, clarity, or truth. Neither as clearly negative as fanaticism nor as general as passion, enthusiasm specifically entails belief. For this reason, the book takes its starting point in religion, the social arena in which the concept was first debated and to which the term still gestures. Empirically based in modern German Protestantism, where religious emotion is intensely cultivated but also subject to vigorous scrutiny, it combines historical and ethnographic methods to show how enthusiasm has been negotiated and honed as a practice in Protestant denominations ranging from liberal to charismatic. The nexus of religion and emotion and how it relates to central concepts of modernity such as rationality, knowledge, interiority, and sincerity are key to understanding why moderns are so ambivalent about enthusiasm. Grounded in practice theory, Enthusiasm assumes that emotions are not an affective state we 'have' but mind-body activations we 'do', having learned to perform them in culturally specific ways. When understood as an emotional practice, enthusiasm has different styles, inflected by historical traditions, social milieus, and knowledge (even ideologies) about emotions and how they work. Enthusiasm also provides insight into how this feeling works in secular humanism as well as in politics, and why it is so contested as a practice in any context.
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Ist Weihnachten ‚noch‘ ein religiöses Fest oder ‚nur noch‘ ein kulturelles? Jahr für Jahr werden an Weihnachten Religion und Kultur öffentlich verhandelt und dabei Fragen nach Zugehörigkeit und Differenz gestellt. Weihnachten macht... more
Ist Weihnachten ‚noch‘ ein religiöses Fest oder ‚nur noch‘ ein kulturelles? Jahr für Jahr werden an Weihnachten Religion und Kultur öffentlich verhandelt und dabei Fragen nach Zugehörigkeit und Differenz gestellt. Weihnachten macht Unterschiede – wie, welche und was daran kritikwürdig ist, davon erzählen die hier versammelten Beiträge.
Dieser Band setzt neue Akzente in der langen Tradition der Weihnachtskritik. Er hinterfragt den Status des Festes als schutzbedürftiges kulturelles Erbe und untersucht die Ängste vor dem möglichen Verlust seiner christlichen oder national-religiösen Symbolkraft. Die Fallstudien nehmen Schulen, Museen, Fußgängerzonen und Privaträume in den Blick, hören hin, wenn Weihnachtslieder gesungen werden und betrachten das Fest in seiner historischen Genese. Dabei wird die mitunter aggressive Inklusivität von Weihnachten genauso deutlich wie sein Exklusionspotenzial.
Mit Beiträgen von Marion Bowman (Open University), Juliane Brauer (MPI Berlin), Simon Coleman (Toronto), Yaniv Feller (Wesleyan University), Pamela E. Klassen (Toronto), Christian Marchetti (Tübingen), Helen Mo (Toronto), Katja Rakow (Utrecht), Sophie Reimers (Berlin), Monique Scheer (Tübingen), Tiina Sepp (Tartu) und Isaac Weiner (Ohio State University) und einem Nachwort von Hermann Bausinger (Tübingen).
Dieser Band setzt neue Akzente in der langen Tradition der Weihnachtskritik. Er hinterfragt den Status des Festes als schutzbedürftiges kulturelles Erbe und untersucht die Ängste vor dem möglichen Verlust seiner christlichen oder national-religiösen Symbolkraft. Die Fallstudien nehmen Schulen, Museen, Fußgängerzonen und Privaträume in den Blick, hören hin, wenn Weihnachtslieder gesungen werden und betrachten das Fest in seiner historischen Genese. Dabei wird die mitunter aggressive Inklusivität von Weihnachten genauso deutlich wie sein Exklusionspotenzial.
Mit Beiträgen von Marion Bowman (Open University), Juliane Brauer (MPI Berlin), Simon Coleman (Toronto), Yaniv Feller (Wesleyan University), Pamela E. Klassen (Toronto), Christian Marchetti (Tübingen), Helen Mo (Toronto), Katja Rakow (Utrecht), Sophie Reimers (Berlin), Monique Scheer (Tübingen), Tiina Sepp (Tartu) und Isaac Weiner (Ohio State University) und einem Nachwort von Hermann Bausinger (Tübingen).
A frank conversation about how Christmas spurs conflict and compromise in multicultural societies. Christmas is not a holiday just for Christians anymore, if it ever was. Embedded in calendars around the world and long a lucrative... more
A frank conversation about how Christmas spurs conflict and compromise in multicultural societies.
Christmas is not a holiday just for Christians anymore, if it ever was. Embedded in calendars around the world and long a lucrative merchandising opportunity, Christmas enters multicultural, multi-religious public spaces, provoking both festivity and controversy, hospitality and hostility.
The Public Work of Christmas provides a comparative historical and ethnographic perspective on the politics of Christmas in multicultural contexts ranging from a Jewish museum in Berlin to a shopping boulevard in Singapore. A seasonal celebration that is at once inclusive and assimilatory, Christmas offers a clarifying lens for considering the historical and ongoing intersections of multiculturalism, Christianity, and the nationalizing and racializing of religion. The essays gathered here examine how cathedrals, banquets, and carols serve as infrastructures of memory that hold up Christmas as a civic, yet unavoidably Christian holiday. At the same time, the authors show how the public work of Christmas depends on cultural forms that mark, mask, and resist the ongoing power of Christianity in the lives of Christians and non-Christians alike.
Legislated into paid holidays and commodified into marketplaces, Christmas has arguably become more cultural than religious, making ever wider both its audience and the pool of workers who make it happen every year. The Public Work of Christmas articulates a fresh reading of Christmas - as fantasy, ethos, consumable product, site of memory, and terrain for the revival of exclusionary visions of nation and whiteness - at a time of renewed attention to the fragility of belonging in diverse societies.
Contributors include Herman Bausinger (Tübingen), Marion Bowman (Open), Juliane Brauer (MPI Berlin), Simon Coleman (Toronto), Yaniv Feller (Wesleyan), Christian Marchetti (Tübingen), Helen Mo (Toronto), Katja Rakow (Utrecht), Sophie Reimers (Berlin), Tiina Sepp (Tartu), and Isaac Weiner (Ohio State).
Christmas is not a holiday just for Christians anymore, if it ever was. Embedded in calendars around the world and long a lucrative merchandising opportunity, Christmas enters multicultural, multi-religious public spaces, provoking both festivity and controversy, hospitality and hostility.
The Public Work of Christmas provides a comparative historical and ethnographic perspective on the politics of Christmas in multicultural contexts ranging from a Jewish museum in Berlin to a shopping boulevard in Singapore. A seasonal celebration that is at once inclusive and assimilatory, Christmas offers a clarifying lens for considering the historical and ongoing intersections of multiculturalism, Christianity, and the nationalizing and racializing of religion. The essays gathered here examine how cathedrals, banquets, and carols serve as infrastructures of memory that hold up Christmas as a civic, yet unavoidably Christian holiday. At the same time, the authors show how the public work of Christmas depends on cultural forms that mark, mask, and resist the ongoing power of Christianity in the lives of Christians and non-Christians alike.
Legislated into paid holidays and commodified into marketplaces, Christmas has arguably become more cultural than religious, making ever wider both its audience and the pool of workers who make it happen every year. The Public Work of Christmas articulates a fresh reading of Christmas - as fantasy, ethos, consumable product, site of memory, and terrain for the revival of exclusionary visions of nation and whiteness - at a time of renewed attention to the fragility of belonging in diverse societies.
Contributors include Herman Bausinger (Tübingen), Marion Bowman (Open), Juliane Brauer (MPI Berlin), Simon Coleman (Toronto), Yaniv Feller (Wesleyan), Christian Marchetti (Tübingen), Helen Mo (Toronto), Katja Rakow (Utrecht), Sophie Reimers (Berlin), Tiina Sepp (Tartu), and Isaac Weiner (Ohio State).
Taking its cue from the study of 'lived religion', Secular Bodies, Affects and Emotions shows how the idea of a secular public is equally marked by a display and cultivation of affect and emotions. Whereas it is widely agreed that... more
Taking its cue from the study of 'lived religion', Secular Bodies, Affects and Emotions shows how the idea of a secular public is equally marked by a display and cultivation of affect and emotions. Whereas it is widely agreed that religion is often saturated by emotion, the secular is usually treated as a neutral background serving as the domain of public, rational deliberation. This book demonstrates that secularity and secularism are also upheld by bodily practices and emotional attachments.
Drawing on empirical case studies, this is the first book to ask and explore whether a secular body exists. Building on the work of Talal Asad, the book argues that the secular is not an absence of religion, but a positive entity that comes about through its co-constitutive relationship with religion. And, once we attune ourselves to recognizing its operations as grammar which structures social practice, writing an anthropology of the secular could become a new possibility.
With contributions by Pamela E. Klassen, Carolin Kosuch, Lois Lee, Judith Dehail, Katie Aston, Geraldine Mossiere, Claudia Liebelt, Stacey Gutkowski, Karsten Lichau, J. A. Selby, Birgitte Schepelern Johansen, Riem Spielhaus, Marian Burchardt, Mar Griera, and Matthew Engelke
Drawing on empirical case studies, this is the first book to ask and explore whether a secular body exists. Building on the work of Talal Asad, the book argues that the secular is not an absence of religion, but a positive entity that comes about through its co-constitutive relationship with religion. And, once we attune ourselves to recognizing its operations as grammar which structures social practice, writing an anthropology of the secular could become a new possibility.
With contributions by Pamela E. Klassen, Carolin Kosuch, Lois Lee, Judith Dehail, Katie Aston, Geraldine Mossiere, Claudia Liebelt, Stacey Gutkowski, Karsten Lichau, J. A. Selby, Birgitte Schepelern Johansen, Riem Spielhaus, Marian Burchardt, Mar Griera, and Matthew Engelke
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Emotions are as old as humankind. But what do we know about them and what importance do we assign to them? Emotional Lexicons is the first cultural history of terms of emotion found in German, French, and English language encyclopaedias... more
Emotions are as old as humankind. But what do we know about them and what importance do we assign to them? Emotional Lexicons is the first cultural history of terms of emotion found in German, French, and English language encyclopaedias since the late seventeenth century. This knowledge was (and still is) related to fundamental questions regarding the human condition: Are feelings of mental or physical nature? Can emotions be interpreted? Do animals have feelings? Are women more emotional than men? Are there children’s and grown-ups’ emotions? Is it possible to "civilize feelings"? Can emotions cause illnesses? Are groups capable of emotions? Can feelings bond or divide?
Research Interests: History, European History, Modern History, Intellectual History, Cultural History, and 28 moreCultural Studies, Emotion, Gender Studies, History of Ideas, German History, Gender History, Semantics, Sociology of Emotion, Sociology of Knowledge, Contemporary History, History Of Emotions, 20th Century German History, Anthropology of emotions, Intellectual and cultural history, 19th Century German History, History Of Modern Philosophy, Affect/Emotion, Conceptual History, Affect Studies, Affect (Cultural Theory), History of knowledge, Modern German History, Modern European History, Sociology of Emotions, Historical Semantics, Begriffsgeschichte, Historische Semantik, and History of Emotions
Der Marienkult erlebte in den ersten Jahren des Kalten Kriegs einen deutlichen Aufschwung, sowohl im katholischen Dogma als auch in der Laienfrömmigkeit. Integraler Bestandteil dieser Konjunktur war der Glaube an die Marienerscheinungen... more
Der Marienkult erlebte in den ersten Jahren des Kalten Kriegs einen deutlichen Aufschwung, sowohl im katholischen Dogma als auch in der Laienfrömmigkeit. Integraler Bestandteil dieser Konjunktur war der Glaube an die Marienerscheinungen von Fatima/Portugal von 1917. Die Einführung des kirchlich anerkannten Kultes in Deutschland stand in einem spannungsgeladenen Verhältnis zu einer Reihe von kirchlich abgelehnten Marienerscheinungskulten in Deutschland um 1950, von denen einige in der vorliegenden Studie genauer in den Blick genommen werden. Es wird nicht nur nach dem Zusammenhang mit Kriegserfahrung gefragt, sondern auch nach der Reaktivierung von Deutungsmustern aus der Epoche der Religionskriege.
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World War I marks a well-known turning point in anthropology, and this volume is the first to examine the variety of forms it took in Europe. Distinct national traditions emerged and institutes were founded, partly due to collaborations... more
World War I marks a well-known turning point in anthropology, and this volume is the first to examine the variety of forms it took in Europe. Distinct national traditions emerged and institutes were founded, partly due to collaborations with the military. Researchers in the cultural sciences used war zones to gain access to »informants«: prisoner-of-war and refugee camps, occupied territories, even the front lines. Anthropologists tailored their inquiries to aid the war effort, contributed to interpretations of the war as a »struggle« between »races«, and assessed the »warlike« nature of the Balkan region, whose crises were key to the outbreak of the Great War.
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Studienprojekt am Ludwig-Uhland-Institut für Empirische Kulturwissenschaft Immer mehr Menschen in Deutschland fühlen sich sowohl diesem als auch einem anderen Land zugehörig. Die Gründe dafür sind vielfältig. Manche sind mit Eltern aus... more
Studienprojekt am Ludwig-Uhland-Institut für Empirische Kulturwissenschaft
Immer mehr Menschen in Deutschland fühlen sich sowohl diesem als auch einem anderen Land zugehörig. Die Gründe dafür sind vielfältig. Manche sind mit Eltern aus verschiedenen Ländern zweisprachig erzogen worden. Manche sind nach Deutschland eingewandert oder haben aus anderen Gründen eine längere Zeit in einem anderen Land gelebt. Andere sind zwar hier geboren, aber in einer Familie aufgewachsen, die nicht aus Deutschland stammt. Wie prägt eine solche doppelte (oder mehrfache) Zugehörigkeit den Alltag? In welchen Gewohnheiten und alltäglichen Handlungen spiegelt sie sich wider? Wie richten sich Menschen eine „Heimat im Plural“ ein?
Die Beiträge in diesem Band folgen „Bindestrich-Deutschen“ in Lebensbereiche, in denen sie ihre Mehrfachzugehörigkeit erleben und ausleben. Die Einblicke, die sie in ihre Alltagswelten bieten, zeigen, dass es ebenso Bereicherung wie Herausforderung sein kann, mehrere Zugehörigkeiten in sich zu vereinen. Sie zeigen auch, dass Zugehörigkeitsempfindungen eng mit alltäglichen Aktivitäten wie Sprechen, Essen oder Sich-Kleiden verwoben sind, und situativ variieren können: Wo und wann fühlt man sich als „Bindestrich-Deutsche/r“ – wenn überhaupt?
Immer mehr Menschen in Deutschland fühlen sich sowohl diesem als auch einem anderen Land zugehörig. Die Gründe dafür sind vielfältig. Manche sind mit Eltern aus verschiedenen Ländern zweisprachig erzogen worden. Manche sind nach Deutschland eingewandert oder haben aus anderen Gründen eine längere Zeit in einem anderen Land gelebt. Andere sind zwar hier geboren, aber in einer Familie aufgewachsen, die nicht aus Deutschland stammt. Wie prägt eine solche doppelte (oder mehrfache) Zugehörigkeit den Alltag? In welchen Gewohnheiten und alltäglichen Handlungen spiegelt sie sich wider? Wie richten sich Menschen eine „Heimat im Plural“ ein?
Die Beiträge in diesem Band folgen „Bindestrich-Deutschen“ in Lebensbereiche, in denen sie ihre Mehrfachzugehörigkeit erleben und ausleben. Die Einblicke, die sie in ihre Alltagswelten bieten, zeigen, dass es ebenso Bereicherung wie Herausforderung sein kann, mehrere Zugehörigkeiten in sich zu vereinen. Sie zeigen auch, dass Zugehörigkeitsempfindungen eng mit alltäglichen Aktivitäten wie Sprechen, Essen oder Sich-Kleiden verwoben sind, und situativ variieren können: Wo und wann fühlt man sich als „Bindestrich-Deutsche/r“ – wenn überhaupt?
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SIEF Summer School 2016: “Trusting Resistance. New Ethnographies of Social Movements and Alternative Economies” Date: July 24-30, 2016 Venue: Hohentübingen Castle, University of Tübingen, Germany Convened by: Prof. Dr. Monique... more
SIEF Summer School 2016:
“Trusting Resistance. New Ethnographies of Social Movements and Alternative Economies”
Date: July 24-30, 2016
Venue: Hohentübingen Castle, University of Tübingen, Germany
Convened by: Prof. Dr. Monique Scheer (Ludwig-Uhland-Institut für Empirische Kulturwissenschaft)
Deadline for proposal submission: March 20, 2016
This international summer school combines two highly debated topics: trust and resistance. From protest to critical consumption, to the do-it-yourself movement, to radical gardening or alternative health care: when groups are formed in resistance to an 'establishment' or 'mainstream', they often express a lack of trust in the 'powers that be' – therefore, practices of mistrust seem to be constitutive for such movements. On the other hand, within the group it is important to establish trust in the alternative models being tried out. Thus, it would seem that trust and mistrust operate in these cases as a dynamic motor for change. Thinking about the conceptualization of trust and mistrust will necessarily be part of the discussion. Is trust an attitude, an ethic, a virtue, or a feeling, perhaps even an emotion? From the ethnographic perspective, it makes sense to look at trust and mistrust in connection with the practices that mobilize and cultivate them. Thus, the summer school will also encourage the participants to go beyond trust/mistrust to think about the role of other feelings and attitudes important to the groups they are studying as well. We would like to offer a space for exploring this dynamic more deeply with PhD students and early postdocs working on research projects in the above-mentioned areas. We invite anyone taking an ethnographic approach to the culture of resistance, studying social movements, political and consumer protest, activism in its many forms, to participate in this summer school. European ethnologists, folklorists, anthropologists, cultural studies scholars,
sociologists, historians, and political scientists are all welcome to apply. The focus is on looking at trust/mistrust at the micro-level of everyday life and social interactions. This includes not only
attention to the practical dimensions of doings and sayings, thinking and feelings, but also considering the importance of material artifacts, sensory impressions, sounds, images,
performances, rituals, spaces, and places. Participants at any stage of their research – including beginning PhD students – will have an opportunity to present work in progress and to discuss
central research issues. To ensure an open and collaborative learning environment, the number of participants will be limited to a maximum of 25.
The working language is English. Participants can earn a maximum of 6 ECTS points. The summer school will be held at the University of Tübingen, Ludwig-Uhland-Institut für Empirische Kulturwissenschaft in the beautiful Hohentübingen Castle.
Please apply by sending a short CV and an abstract describing your research project and how it relates to the issue of trust/mistrust (approx. 500 words) by March 20, 2016. Please send your applications to summerschool@siefhome.org
Successful applicants will be notified by email no later than April 15.
The registration fee for participants is 30 €. Participants are expected to take part in the full duration of the summer school. We are able to provide accommodation (double rooms, incl. breakfast) and lunch snack, but we cannot reimburse travel expenses. Please inquire at your university to apply for
travel funding.
Please feel free to contact us for specific questions about the program or application. Write to Elisabeth Socha (U Tübingen): summerschool@siefhome.org
“Trusting Resistance. New Ethnographies of Social Movements and Alternative Economies”
Date: July 24-30, 2016
Venue: Hohentübingen Castle, University of Tübingen, Germany
Convened by: Prof. Dr. Monique Scheer (Ludwig-Uhland-Institut für Empirische Kulturwissenschaft)
Deadline for proposal submission: March 20, 2016
This international summer school combines two highly debated topics: trust and resistance. From protest to critical consumption, to the do-it-yourself movement, to radical gardening or alternative health care: when groups are formed in resistance to an 'establishment' or 'mainstream', they often express a lack of trust in the 'powers that be' – therefore, practices of mistrust seem to be constitutive for such movements. On the other hand, within the group it is important to establish trust in the alternative models being tried out. Thus, it would seem that trust and mistrust operate in these cases as a dynamic motor for change. Thinking about the conceptualization of trust and mistrust will necessarily be part of the discussion. Is trust an attitude, an ethic, a virtue, or a feeling, perhaps even an emotion? From the ethnographic perspective, it makes sense to look at trust and mistrust in connection with the practices that mobilize and cultivate them. Thus, the summer school will also encourage the participants to go beyond trust/mistrust to think about the role of other feelings and attitudes important to the groups they are studying as well. We would like to offer a space for exploring this dynamic more deeply with PhD students and early postdocs working on research projects in the above-mentioned areas. We invite anyone taking an ethnographic approach to the culture of resistance, studying social movements, political and consumer protest, activism in its many forms, to participate in this summer school. European ethnologists, folklorists, anthropologists, cultural studies scholars,
sociologists, historians, and political scientists are all welcome to apply. The focus is on looking at trust/mistrust at the micro-level of everyday life and social interactions. This includes not only
attention to the practical dimensions of doings and sayings, thinking and feelings, but also considering the importance of material artifacts, sensory impressions, sounds, images,
performances, rituals, spaces, and places. Participants at any stage of their research – including beginning PhD students – will have an opportunity to present work in progress and to discuss
central research issues. To ensure an open and collaborative learning environment, the number of participants will be limited to a maximum of 25.
The working language is English. Participants can earn a maximum of 6 ECTS points. The summer school will be held at the University of Tübingen, Ludwig-Uhland-Institut für Empirische Kulturwissenschaft in the beautiful Hohentübingen Castle.
Please apply by sending a short CV and an abstract describing your research project and how it relates to the issue of trust/mistrust (approx. 500 words) by March 20, 2016. Please send your applications to summerschool@siefhome.org
Successful applicants will be notified by email no later than April 15.
The registration fee for participants is 30 €. Participants are expected to take part in the full duration of the summer school. We are able to provide accommodation (double rooms, incl. breakfast) and lunch snack, but we cannot reimburse travel expenses. Please inquire at your university to apply for
travel funding.
Please feel free to contact us for specific questions about the program or application. Write to Elisabeth Socha (U Tübingen): summerschool@siefhome.org
Research Interests: Mythology And Folklore, Cultural Studies, Anthropology, Folklore, Historical Anthropology, and 27 moreMedia and Cultural Studies, Ethnography, Material Culture Studies, Trust, Social and Cultural Anthropology, Folk Medicine, European Ethnography, History of the Senses, History Of Emotions, Resistance (Social), Ethnology, Ethnography (Research Methodology), Anthropology of emotions, Affect Theory, Anthropology of the Senses, Affect/Emotion, History of Folklore Theory and Method, Cultural Anthropology, Ethnographic Methods, Affect (Cultural Theory), Cultural power and resistance, Material Culture, Ethnologie, Cultural and Social Anthropology, Alternative Medicine, Folkloristics, and European Ethnology
Public Lectures in the context of the Summer School 'Problematizing Morality. Ethnographic approaches to the normative dimensions of everyday life', to held at the Tübingen Castle, 24-27 Sept. 2019