Suchergebnisse

taboo, compulsory treatment, disability, acceptance, stigmatization, anthropology

In den letzten Jahren hat sich die Schulinspektion als fester Bestandteil der Qualitätssicherung in fast allen deutschen Bundesländern etabliert. Sie wurde mit unterschiedlichen Funktionen und Zielsetzungen eingeführt. Der Beitrag richtet nach einer kurzen Zwischenbilanz bezogen auf die verschiedenen Wirkungserwartungen den Blick auf Trends der Weiterentwicklung, die in einigen Bundesländern bereits umgesetzt werden, sowie auf mögliche langfristige Perspektiven für die künftige Rolle der Schulinspektion in Deutschland und die dazu notwendigen Voraussetzungen und Gelingensbedingungen im Kontext eines Gesamtsystems von Qualitätsentwicklung und ‑sicherung. (DIPF/Orig.)

"Neue Erkenntnisse widerlegen die bisherige Begründung für die Gleichsetzung von Hirntod und Tod. Diskutiert werden die Abschaffung der Tote-Spender-Regel oder ein Verbot von Organentnahmen aus hirntoten Patienten." (Autorenreferat)

The legend of the ancient Macedonian ruler Alexander the Great was infused with new life in the Middle Ages. Medieval literature cast him as a popular subject, a moral exemplum and a model to be emulated by the nobility. One important aspect of this legend was his relationship with women that can be read as a marker of the different representations of the Alexander figure and their cultural contexts. This study examines the Alexander legend as it was reinvented in three major medieval texts, written by the French cleric Gautier de Châtillon, the German writer Johann Hartlieb and the Persian poet Nizami. While Christian literary representations reinvent Alexander as an ascetic, chaste figure, exalting fidelity to one woman, his wife Roxane and alternatively as an ideal of gallantry and courtliness, the Persian romance tradition portrayed him as an energetic, polygamous lover. In each case, his attitude towards women is deployed as a symbol of his political attributes.

Departing from the question of ›European blackness‹ at all, this essay wants to specify how to link two specific perspectives of contemporary historiography: on the one hand the paradigm of transnational history, and on the other hand the study of processes of the othering. The reason for this attempt: In recent research one may notice a precarious interaction between a divided discourse on globalization and an anti-essentialist manner of researching the other (and corresponding topoi: racism, anti-Semitism, Orientalism) having become stuck in an epistemologic dualism (fluidism versus essentialism). Both points of view are obstructing a macroanalytic proceeding of research on the ›globalization of ethnicity‹, appropriate to the effective political perils. In a first step existing interpretations are reminded, and prevailing assumptions and boundaries of explication are scrutinized (Paul Gilroy's concept of the Black Atlantic; Stuart Hall's model of the Black Triangle). Subsequently the case is made that it requires new ways of talking about bodily inheritance, in order not to get caught in the trap of colour-blind scholarship. This will be exemplified by analyzing Jean-Luc Godards One Plus One and the ›transnational‹ image of blackness in the anti-fordist movement of 1968. It is argued, that a post-humanist epistemology (terms of race, subjectivity, rationality and agency) is needed to get an idea of the role of racialization in post-national and global processes. ; Departing from the question of ›European blackness‹ at all, this essay wants to specify how to link two specific perspectives of contemporary historiography: on the one hand the paradigm of transnational history, and on the other hand the study of processes of the othering. The reason for this attempt: In recent research one may notice a precarious interaction between a divided discourse on globalization and an anti-essentialist manner of researching the other (and corresponding topoi: racism, anti-Semitism, Orientalism) having become stuck in an epistemologic dualism (fluidism versus essentialism). Both points of view are obstructing a macroanalytic proceeding of research on the ›globalization of ethnicity‹, appropriate to the effective political perils. In a first step existing interpretations are reminded, and prevailing assumptions and boundaries of explication are scrutinized (Paul Gilroy's concept of the Black Atlantic; Stuart Hall's model of the Black Triangle). Subsequently the case is made that it requires new ways of talking about bodily inheritance, in order not to get caught in the trap of colour-blind scholarship. This will be exemplified by analyzing Jean-Luc Godards One Plus One and the ›transnational‹ image of blackness in the anti-fordist movement of 1968. It is argued, that a post-humanist epistemology (terms of race, subjectivity, rationality and agency) is needed to get an idea of the role of racialization in post-national and global processes.

Am Beispiel des berühmten seriellen Portraits des chinesischen Parteiführers Mao Tse-tung, das die Basis für das raumgreifende Konzept einer Mao-Tapete wurde, wird aufgezeigt, wie Warhol, der niemals eine politische Stellung bezog, Symbole der Politik in seinem Werk aufgriff und durch seine Stilmittel entpolitisierte. Es entstanden dekorative Hüllen, die auch von Kunstsammlern gekauft wurden, die mit dem ursprünglichen ideologischen Inhalt der Symbole alles andere als konform gingen. Gezeigt wurde die Perspektive der Populärkultur. Zur Veranschaulichung, wie Warhol den Parteiführer Mao und das Emblem von Hammer und Sichel in seinem Werk behandelte und zu medialen Ikonen der Moderne gestaltete, wird erläutert, wie er in seinen seriellen Bildern das Prinzip der Wiederholung einsetzte und welchen Effekt dies hatte. Das Verschwimmen von Realität und Image in der Postmoderne wird zudem anhand des Films 'Velvet Goldmine', der die Popkultur der 1970er Jahre darstellt, thematisiert. (GB)