Suchergebnisse

Figuren, Geschichten und Erzählformen aus islamischen Traditionskontexten finden heute auf vielfältige Art Eingang in kulturelle Praktiken in Europa und verändern den Blick auf Islam und Muslime. Der Islam ist immer seltener das konstitutive Außen; er wird Objekt komplexer Politiken, durch die Muslime in Europa anders gesehen werden, sich selbst anders sehen.Die Studie richtet den Fokus auf die Vielfalt, Konflikthaftigkeit und gegenseitige Veränderbarkeit von Blicken, Wahrnehmungsweisen und Sensibilitäten, durch die sich die Sichtbarkeit des Islams in Europa grundlegend verändert. Im Zentrum stehen Momente der Verletzung durch Bilder, die nicht als repressive, ausgrenzende Macht gefasst sind. Vielmehr werden sie im Rahmen politischer Rationalität analysiert, durch die Muslime auf vielfache Weise in die Arbeit an (den eigenen) Bildern, Blicken und Affekten in europäische Kulturpraxis eingebunden werden.

Recent discussions about violence against women have shifted their attention to specific forms of violence in relation to migration and Islam. In this article, I consider different modes of representing women's experiences in French immigrant communities. These representations relate to the French feminist movement Ni Putes Ni Soumises (neither whore nor submissive), a movement that in the early 2000s deplored both the sustained degradation of certain banlieue neighborhoods and also the charges and restrictions that this entails, particularly for young women. Drawing on different narratives and images of women's painful experience, I consider, in a first step, how the question of representing violence against (post)migrant women is framed in terms of the tension between universality and particularity within French republicanism. In the next part of my argument, I bring into focus the question of how to access women's suffering. For a perspective on pain not as an interiorized, private experience but as an accessible complex of practices, articulations, memories, visions and social reconfigurations, I consider Smaïn Laacher's sociological study (2008) about written testimonies of violent experience that had been addressed by (post)migrant women to French women organizations such as Ni Putes Ni Soumises. I finally suggest reading women's accounts on violence not in relation to a universal discourse of rights, but as a political contestation of the naturalized order of representing violence, suffering and agency inside French banlieue communities. Drawing on Jacques Rancière's notion of dissensus, such a contestation can be staged through words by those who have no visibility in the representational order, words not to criticize the unaccomplished ideals of universal equality, but to create a universal community and a common language of experience in the mode of 'as-if'.

A major academic survey of Muslims in Germany seeks to measure and describe their attitudes to integration, religion, democracy and violence in order to identify the 'problem group' of those who are at risk of radicalisation into Islamist extremism. Yet the design of the survey and its categories of interpretation tell us more about the assumptions of the researchers than about the cultural, religious or political life of Muslims in Germany.

Chapter 1: Introduction: Contested Memory in Urban Space -- Part I: Approaching contested urban memoryscapes -- Chapter 2: (In)visibile Monuments. What Makes Monuments Controversial? -- Chapter 3: Australian Welcome Walls and Other Sites of Networked Migrant Memory -- Chapter 4: Negotiating binaries in curatorial practice: modality, temporality, and materiality in Cape Town's community-led urban history museums -- Chapter 5: Contesting Sensory Memories: Smithfield Market in London -- Part II: Decentered Memories -- Chapter 6: Across the Atlantic. Silences and Memories of Nazism in Remote Lands (Eldorado, Misiones) -- Chapter 7: [De]colonial Memory Practices in Germany's Public Space -- Chapter 8: Splinters between Memory and Globalization: Cosmic Generator Installation by Mika Rottenberg in Münster at Skulptur Projekte 2017 -- Part III: Fallen Monuments -- Chapter 9: The Empty Pedestal: Artistic Practice and Public Space in Luanda -- Chapter 10: They Took Him Away but It Was Like He Was Still Around: Can New York City Move Beyond the Legacy of J. Marion Sims? -- Chapter 11: Disgraced Monuments: Burying and Unearthing Lenin and Lyautey -- Part IV: Traces of Violence -- Chapter 12: Urban Memory after War: Ruins and reconstructions in post-Yugoslav cities -- Chapter 13: Monumentality, Forensic Practices, and the Representation of the Dead: the Debate about the Memory of the Post-Civil War Victims in the Almudena Cemetery, Madrid -- Chapter 14: The Mass Grave and the Memorial. Notes from Mexico on Memory Work as Contestation of Contemporary Terror.

Culture is a constant reference in debates surrounding Islam in Europe. Yet the notion of culture is commonly restricted to conceptual frames of multiculturalism where it relates to group identities, collective ways of life and recognition. This volume extends such analysis of culture by approaching it as semiotic practice which conjoins the making of subjects with the configuration of the social.Examining fields such as memory, literature, film, and Islamic art, the studies in this volume explore culture as another element in the assemblage of rationalities governing European Islam.From this perspective, the transformations of European identities can be understood as a matter of cultural practice and politics, which extend the analytical frames of political philosophy, historical legacies, normative orders and social dynamics.

»Lügen ist die Muttersprache unserer Vernunft und Witzes«, heißt es in einem Brief Hamanns an Kant. Die Lüge ist nicht das ganz Andere, gar Unbegreifliche gegenüber der Wahrheit, sondern mit dieser untrennbar verbunden: Sie ist keine Aussage, die mit den Wahrheitswerten ›wahr‹ oder ›falsch‹ belegt werden kann, sondern ein kommunikativer, produktiver Akt, der mit der Absicht zu täuschen unternommen wird und damit eine neue emotive wie kognitive Wirklichkeit zu schaffen beabsichtigt.